文章标题：芬兰的实质教育
文章作者：陈俐颖
发表日期：2011年9月14日
发表媒体：《联合早报·言论》
9月4日星期天的《联合早报》，有一则潘星华记者关于芬兰的教育的采访报道。被访问的芬兰教授帕思·萨尔博格所简述的芬兰教育，相信不仅让笔者和许多读者非常感动，肯定也让许多积极追求排名、分数考绩的校长、老师、家长和学生们瞠目结舌，一时说不出话来。
芬兰对待教育的态度，不免让人深思。相比我所了解的荷兰教育，芬兰教育鼓励把竞争退后，着力推动教学，这简直是学子学习的天堂！荷兰教育也在学生上中学以前，不给予考试。重视启发学生的兴趣和悟性，推动学生对社会群体的关爱，对基本历史科学语言的认识与个人自我发掘，给予家长的教育报告书，跟芬兰一样，也是重视通过文字描述，对学生的心智、学习与操行进行评估。至于那个所谓全国水平测试，也非强制性的。这个测试一般权充探测学生的志向与能力，是配合学生在小学的报告书，让一些中学校长用以收生分班的参考资料。一些中学校长并不倚重这份一次性鉴定的测试，而更加重视学子接下来在初中的个人表现。芬兰的教育，直到上大学前才让学生参加水平鉴定考试，这是何许的宽容！
对于教育，请再次听一听帕思·萨尔博格教授怎么说：“我们不相信考试，不相信经常有校外统一考试是好的。学生读书12年，唯一的考试是在十八九岁，进大学前的高考。没有考试的学习生涯让教师和学生有更多时间学习他们爱学、想学的东西。我们的老师绝不因为考试而教课，学生也绝不因为考试而学习。我们的学校就是一个百分百快乐学习的场所。”
何谓教育？这就是教育。有教无类。而且，还拥抱一种慈爱关怀的态度，他说：“我们的想法是尽量延缓，不要太早给学生竞争。”
相信教师才能办好教育
何谓教育者？芬兰教育不比较、不评分的特色，师生一致。学校不只不给学生分等级，也不给教师无谓的评比和评分，不考核教师，也没有教师评鉴报告。芬兰的教育部官员会自信地说：“我们的老师，都一样好！”甚至还会反问：“评比教师的意义何在？”他们认为，如果一个社会体制对自己教师连最基本的信任都没有的话，那还谈什么教育呢？
不以学校名誉排名，因为他们非常自信，我们的每一所学校都是好学校。这是笔者最愿意看到的学习氛围。学校，本来就不应该分好学校，二等学校之类，一个国家，要对自己的办学非常有信心；家长对每个学校都有信心，这才是常态。
教育者不沾功利，清廉以志教育的决心去办教育。不评估教师是对教师的信任，不选举最佳来贬低其他教师，不对教师评估来羞辱他们的工作，不给家长学生任何鄙视教师的暗道，这才是常态啊！这不就是我们新加坡1980年代以前，曾经拥有公平对待教育者的态度吗？
萨尔博格说：“我们都明白除非学校有好老师，除非我们不断为教师提供专业培训和支援，除非社会重视教师的价值，否则教育改革是不会成功的。很多国家从行政方面来改革教育，甚至参考商界、企业界，把学校的运作变成公司般的运作，给予奖赏、惩罚等等，这种做法其实并不正确。”
这段话，有没有让目前在搞功利为先，教育为次的教育决策者汗颜，并且反省检讨？
如果教育决策者所办理的教育，没有了测验考试的分数评估，没有了对错的答案，没有了一个问题就一定要得到一个答案的问答教育手法，他们就无法推动教学，这样的教育决策者实在是不称职的。
芬兰的教育，是实质的教育，是深入人性，理解人性，启发人性的教育。芬兰为世人展现了教育的正轨本质是可行的，为世人展现了扶持学生学习的努力，也为世人展现了如何化解分数主义给社会带来的连锁压力、针对学生教育的失衡与分数功利的弊病。
假如你认为，必须以比较、以竞争、以考试才能推动教育，那么，你是个不明白什么是教育的教育决策者。你从一开始就无法相信学生有他们对万物的好奇心，无法信任你的学生有自动学习的推动力，无法用温和的手法去传授知识。请问，你如何跟学生合作，把学识传授下去？
芬兰的教育重视“必须在一个和人温情合作的环境中培养起来，而不是在一个残酷的竞争环境里培养出来。”这也是笔者非常欣赏的办学态度。学子纯真的心灵需要大人的正确指引，而非在过度分数主义的激烈竞争环境中成长。办学的目的，是培养品德操行，启发智慧知识。过度分数功利竞争的教育，只会直接毁害童心的纯良。今天，许多亚洲国家的儿童望向学校的门槛时，有多少会有快乐上学的心情？大量的作业把他们压得喘不过气来。小学生的学习，已经像是变成一条牛搬货物那样的苦劳。
芬兰教育的成功是值得我们借鉴学习的。但愿那些在苦海里浮沉的学子与未来的学子，能得到这类人性关怀的教育手法；而不是校长老师家长怕输型的、大量作业攻势的填鸭式教育。
作者是本地自由撰稿人
Wednesday, September 14, 2011
萨尔博格教授：芬兰教育不相信考试
文章标题：萨尔博格教授：芬兰教育不相信考试
文章作者：潘星华
发表日期：2011年9月4日
发表媒体：《联合早报•新闻》
我们不相信考试，不相信经常有校外统一考试是好的。学生读书12年，唯一的考试是在十八九岁，进大学前的高考。没有考试的学习生涯让教师和学生有更多时间学习他们爱学、想学的东西。
我们的老师绝不因为考试而教课，学生也绝不因为考试而学习。我们的学校就是一个百分百快乐学习的场所。
我们教育制度的优点是把合作而非竞争的精神植入其内。我们不怕学生日后会对充满竞争的社会感到恐慌。我们相信俄罗斯一心理学家说：“学生今天学会合作，明天就有竞争能力。”我们相信只要学校教会学生如何合作共享，他日学生就有办法竞争。
——芬兰教授帕思•萨尔博格应邀到新加坡演讲。（郑民达摄）
过去十年，芬兰有两方面值得骄傲，一是诺基亚手机，一是教育。自从苹果iPhone以横扫千军的姿态面世后，诺基亚的光芒消失了，可是芬兰式教育，还是引起世界关注。
这个学生假期多、上课时数少、没有补习、没有额外补课、没有排名次、没有考试、没有压力的北欧小国，过去十年在经济合作发展组织（OECD）每三年举办一次的“国际学生评估”（Programme for International Student Assessment，简称PISA）中，数学、科学、阅读的能力一直名列前茅，让人百思不解。
芬兰能在PISA独占鳌头，连芬兰人也感到意外。因为他们从不强调排名，教师只尽心把每个学生教好。
让芬兰人感到最高兴的是，各国教育界人士纷纷到芬兰取经，连带也带动了芬兰的旅游业。
近日，以研究教育与发展见长的芬兰教授帕思•萨尔博格（Pasi Sahlberg）应邀到新加坡，在一项有关幼儿教育的领导论坛上发表主题演讲。他接受本报记者的专访，畅谈了芬兰教育与众不同之处。
芬兰法律规定，学生在六年级之前，都不能以等级或分数来评断他们。
对分流考试习以为常的新加坡记者而言，听到芬兰教授帕思•萨尔博格（51岁）的这一席话，受到的震惊是不言而喻的。
萨尔博格说：“当教师要评断某个学生的能力和表现时，我们要求用文字描述，详细说明，而不是简单地用分数或等级来评断。因为每个孩子各有所长，教师只有通过种种活动来了解学生，发掘他们的潜力。”
上世纪70年代以前，芬兰学校还称不上是教育的典范。当时它和许多国家一样，学生10岁时，就按考试成绩分班，一种是普通班，一种是职业教育班，分班决定了学童的未来。这像足了新加坡的分流制度。
废除校内外统一考试
萨尔博格说：“我们当时有等级，从4至10，4是不及格，10是最高分。我们看到小学生用等级互相比对，立刻知道自己不及人，或者比人强。班级里按学生的能力分出不同的组别，大家互相比较，我们认为这是不好的，因为每个人的能力和表现都不同。就如我们不能像考大象、企鹅和猴子爬树的技巧那样，它们的能力各异，用标准化的爬树考试来衡量它们的能力是很荒谬的。所以，我们决定废除等级，让教师和学生从此不再以分数来划分等级。很快地教师觉得这样做很好，这就改变了学习的气氛，他们更互相合作，并加强了凝聚力。”
为了在瞬息万变的世界经济体系中立足，芬兰彻底检讨了教育制度，废除了等级，也废除标准化的校内和校外统一考试。
他说：“我们不相信考试，不相信经常有校外统一考试是好的。学生读书12年，唯一的考试是在十八九岁，进大学前的高考。没有考试的学习生涯让教师和学生有更多时间学习他们爱学、想学的东西。我们的老师绝不因为考试而教课，学生也绝不因为考试而学习。我们的学校就是一个百分百快乐学习的场所。”
合作比竞争更重要
在一个没有比较，没有竞争，没有考试的环境里，学生缺乏了推动力，怎么办？
有各种能力评估方法
萨尔博格说：“学生进大学前，是有入学考试的，竞争也很激烈。我们的想法是尽量延缓，不要太早给学生竞争。我知道在亚洲学校之间的竞争很激烈，这些竞争来自教师、家长、学生，大家都在互相比较。我们不要这样。我们要灌输‘合作比竞争更重要’的精神。尤其在学前、中小学，更要营造一个没有竞争的氛围。虽然没有统一考试，但在学校、在课室，有各种各样的能力评估方法。
“我们教育制度的优点，就是把合作而非竞争的精神植入其内。我们不怕学生毕业离开学校时会对充满竞争的现实社会感到恐慌无助。我们相信俄罗斯一位心理学家说：‘学生今天学会合作，明天就有竞争能力’。我们相信只要学校教会学生如何合作、共享，他日学生就有办法竞争。”
从合作中学习竞争
为什么懂得合作就懂得竞争呢？
他说：“竞争首先要‘知己知彼’，认识自己，再认识对方。认识自己，对自己有信心；认识对方，了解对方的优劣，通常都是在和人合作的过程中学到，并在合作的过程中互比高下，这样就发展出竞争的能力。世界是充满竞争，但如何适应这个竞争世界，我们认为不应该从竞争里学习竞争，而是从合作中学习竞争。
“一个人的创新能力，正是在高度竞争的社会中求存的素质。这个能力从开动自己的想象力，具备开放的冒险精神而来。这个素质，必须在一个和人温情合作的环境中培养起来，而不是在一个残酷的竞争环境里培养出来。太竞争的环境，人们为了保持自己的最佳状态，都不愿分享，也不愿冒险，如何能有创新力？所以，我们要教学生互相学习，互相分享，才能互相激荡出新的点子。”
无论谁当政 芬兰人的教育美梦都不变
芬兰教育的成功和芬兰人在上世纪70年代创造了一个正确的美梦有关。无论谁当政，这个梦都不会改变。
帕思•萨尔博格说：“过去40年，芬兰幸运的是有着持续性的教育发展，不受政府更迭影响，不像其他国家，换了政府，换了总统，就什么都换了。我们的教育理想，自三四十年前建立后，就像一个共同追求的美梦，大家都有了共识，不论什么政党上台，都不会改变它。 “我们的梦在上世纪六七十年代提出来，就是要给每个孩子一个好的公立学校学额，就像美国前总统肯尼迪的美梦是要美国人踏上月球那样，我们要给每个学生平等受教育的机会，从学前教育到终生教育都有平等机会。我们没有私立学校，只有自主学校，这些自主学校也是政府公费支付的。
“我们认为美梦必须正确是很重要的，不是很多国家能够做到这点。我们的美梦有启发性，能激动人心，又极为清晰。”
中小学数量是新加坡的10倍
这个“平等”的理念，经过30年，已经在芬兰各方面落实，能力最强与最弱学生之间的差异在经济合作发展组织（OECD）国家或经济体中最低，学生家长的社会经济地位对学生表现的影响最小，学校与学校之间的差异也是最小的。芬兰的学校在学生10岁之前没有淘汰机制，所有学生都享有平等的教育机会。在不到500万人口的芬兰，九年中小学基础教育的学校超过3500所，几乎是新加坡的10倍。
为了实现为每个孩子提供最好的平等教育，芬兰教育部致力聘请有奉献精神，有强烈专业道德的好老师，并给予最好的培训，确保他们把学生教好。
教师也不考核不评比
萨尔博格说：“芬兰和新加坡都很重视教师。我们都明白除非学校有好老师，除非我们不断为教师提供专业培训和支援，除非社会重视教师的价值，否则教育改革是不会成功的。很多国家从行政方面来改革教育，甚至参考商界、企业界，把学校的运作变成公司般的运作，给予奖赏、惩罚等等，这种做法其实并不正确。”
芬兰对教师的学历要求很高，教育法规定，所有学前教育、义务教育、高等教育、成人教育的教师，都必须具备硕士以上学历，并通过教师资格考试，才能申请成为老师。大学里专门培养小学导师的学系平均录取率只有10％，被录取的未来教师都是表现最优异的一群，具备多种才能，以及强烈的教育使命。
芬兰教育不比较、不评分的特色，师生一致。学校不只不给学生分等级，也不给教师无谓的评比和评分，不考核教师，也没有教师评鉴报告。
教育部的官员会说：“我们的老师，都一样好！”甚至还会反问：“评比教师的意义何在？”他们认为如果一个社会体制对自己教师的最基本信任都没有的话，那还谈什么教育呢？
一个从来不要师生抢第一、争第一的国家，突然间成绩被国际评为第一的时候，萨尔博格说：“这绝对不是我们改革教育的目标。我们让学生轻松学习，快乐学习，制造‘创新、创意’出现的空间。我们要成为最有创意的国家。我们不要靠学术科目的成绩取胜，我们要靠创新能力取胜。”
文章作者：潘星华
发表日期：2011年9月4日
发表媒体：《联合早报•新闻》
我们的老师绝不因为考试而教课，学生也绝不因为考试而学习。我们的学校就是一个百分百快乐学习的场所。
我们教育制度的优点是把合作而非竞争的精神植入其内。我们不怕学生日后会对充满竞争的社会感到恐慌。我们相信俄罗斯一心理学家说：“学生今天学会合作，明天就有竞争能力。”我们相信只要学校教会学生如何合作共享，他日学生就有办法竞争。
——芬兰教授帕思•萨尔博格应邀到新加坡演讲。（郑民达摄）
过去十年，芬兰有两方面值得骄傲，一是诺基亚手机，一是教育。自从苹果iPhone以横扫千军的姿态面世后，诺基亚的光芒消失了，可是芬兰式教育，还是引起世界关注。
这个学生假期多、上课时数少、没有补习、没有额外补课、没有排名次、没有考试、没有压力的北欧小国，过去十年在经济合作发展组织（OECD）每三年举办一次的“国际学生评估”（Programme for International Student Assessment，简称PISA）中，数学、科学、阅读的能力一直名列前茅，让人百思不解。
芬兰能在PISA独占鳌头，连芬兰人也感到意外。因为他们从不强调排名，教师只尽心把每个学生教好。
让芬兰人感到最高兴的是，各国教育界人士纷纷到芬兰取经，连带也带动了芬兰的旅游业。
近日，以研究教育与发展见长的芬兰教授帕思•萨尔博格（Pasi Sahlberg）应邀到新加坡，在一项有关幼儿教育的领导论坛上发表主题演讲。他接受本报记者的专访，畅谈了芬兰教育与众不同之处。
芬兰法律规定，学生在六年级之前，都不能以等级或分数来评断他们。
对分流考试习以为常的新加坡记者而言，听到芬兰教授帕思•萨尔博格（51岁）的这一席话，受到的震惊是不言而喻的。
萨尔博格说：“当教师要评断某个学生的能力和表现时，我们要求用文字描述，详细说明，而不是简单地用分数或等级来评断。因为每个孩子各有所长，教师只有通过种种活动来了解学生，发掘他们的潜力。”
上世纪70年代以前，芬兰学校还称不上是教育的典范。当时它和许多国家一样，学生10岁时，就按考试成绩分班，一种是普通班，一种是职业教育班，分班决定了学童的未来。这像足了新加坡的分流制度。
芬兰的孩子在假期多、课时少、没有考试、没有压力的环境中快乐成长。（百度网）
废除校内外统一考试
萨尔博格说：“我们当时有等级，从4至10，4是不及格，10是最高分。我们看到小学生用等级互相比对，立刻知道自己不及人，或者比人强。班级里按学生的能力分出不同的组别，大家互相比较，我们认为这是不好的，因为每个人的能力和表现都不同。就如我们不能像考大象、企鹅和猴子爬树的技巧那样，它们的能力各异，用标准化的爬树考试来衡量它们的能力是很荒谬的。所以，我们决定废除等级，让教师和学生从此不再以分数来划分等级。很快地教师觉得这样做很好，这就改变了学习的气氛，他们更互相合作，并加强了凝聚力。”
为了在瞬息万变的世界经济体系中立足，芬兰彻底检讨了教育制度，废除了等级，也废除标准化的校内和校外统一考试。
他说：“我们不相信考试，不相信经常有校外统一考试是好的。学生读书12年，唯一的考试是在十八九岁，进大学前的高考。没有考试的学习生涯让教师和学生有更多时间学习他们爱学、想学的东西。我们的老师绝不因为考试而教课，学生也绝不因为考试而学习。我们的学校就是一个百分百快乐学习的场所。”
合作比竞争更重要
在一个没有比较，没有竞争，没有考试的环境里，学生缺乏了推动力，怎么办？
有各种能力评估方法
萨尔博格说：“学生进大学前，是有入学考试的，竞争也很激烈。我们的想法是尽量延缓，不要太早给学生竞争。我知道在亚洲学校之间的竞争很激烈，这些竞争来自教师、家长、学生，大家都在互相比较。我们不要这样。我们要灌输‘合作比竞争更重要’的精神。尤其在学前、中小学，更要营造一个没有竞争的氛围。虽然没有统一考试，但在学校、在课室，有各种各样的能力评估方法。
“我们教育制度的优点，就是把合作而非竞争的精神植入其内。我们不怕学生毕业离开学校时会对充满竞争的现实社会感到恐慌无助。我们相信俄罗斯一位心理学家说：‘学生今天学会合作，明天就有竞争能力’。我们相信只要学校教会学生如何合作、共享，他日学生就有办法竞争。”
从合作中学习竞争
为什么懂得合作就懂得竞争呢？
他说：“竞争首先要‘知己知彼’，认识自己，再认识对方。认识自己，对自己有信心；认识对方，了解对方的优劣，通常都是在和人合作的过程中学到，并在合作的过程中互比高下，这样就发展出竞争的能力。世界是充满竞争，但如何适应这个竞争世界，我们认为不应该从竞争里学习竞争，而是从合作中学习竞争。
“一个人的创新能力，正是在高度竞争的社会中求存的素质。这个能力从开动自己的想象力，具备开放的冒险精神而来。这个素质，必须在一个和人温情合作的环境中培养起来，而不是在一个残酷的竞争环境里培养出来。太竞争的环境，人们为了保持自己的最佳状态，都不愿分享，也不愿冒险，如何能有创新力？所以，我们要教学生互相学习，互相分享，才能互相激荡出新的点子。”
无论谁当政 芬兰人的教育美梦都不变
芬兰教育的成功和芬兰人在上世纪70年代创造了一个正确的美梦有关。无论谁当政，这个梦都不会改变。
帕思•萨尔博格说：“过去40年，芬兰幸运的是有着持续性的教育发展，不受政府更迭影响，不像其他国家，换了政府，换了总统，就什么都换了。我们的教育理想，自三四十年前建立后，就像一个共同追求的美梦，大家都有了共识，不论什么政党上台，都不会改变它。 “我们的梦在上世纪六七十年代提出来，就是要给每个孩子一个好的公立学校学额，就像美国前总统肯尼迪的美梦是要美国人踏上月球那样，我们要给每个学生平等受教育的机会，从学前教育到终生教育都有平等机会。我们没有私立学校，只有自主学校，这些自主学校也是政府公费支付的。
“我们认为美梦必须正确是很重要的，不是很多国家能够做到这点。我们的美梦有启发性，能激动人心，又极为清晰。”
中小学数量是新加坡的10倍
这个“平等”的理念，经过30年，已经在芬兰各方面落实，能力最强与最弱学生之间的差异在经济合作发展组织（OECD）国家或经济体中最低，学生家长的社会经济地位对学生表现的影响最小，学校与学校之间的差异也是最小的。芬兰的学校在学生10岁之前没有淘汰机制，所有学生都享有平等的教育机会。在不到500万人口的芬兰，九年中小学基础教育的学校超过3500所，几乎是新加坡的10倍。
为了实现为每个孩子提供最好的平等教育，芬兰教育部致力聘请有奉献精神，有强烈专业道德的好老师，并给予最好的培训，确保他们把学生教好。
教师也不考核不评比
萨尔博格说：“芬兰和新加坡都很重视教师。我们都明白除非学校有好老师，除非我们不断为教师提供专业培训和支援，除非社会重视教师的价值，否则教育改革是不会成功的。很多国家从行政方面来改革教育，甚至参考商界、企业界，把学校的运作变成公司般的运作，给予奖赏、惩罚等等，这种做法其实并不正确。”
芬兰对教师的学历要求很高，教育法规定，所有学前教育、义务教育、高等教育、成人教育的教师，都必须具备硕士以上学历，并通过教师资格考试，才能申请成为老师。大学里专门培养小学导师的学系平均录取率只有10％，被录取的未来教师都是表现最优异的一群，具备多种才能，以及强烈的教育使命。
芬兰教育不比较、不评分的特色，师生一致。学校不只不给学生分等级，也不给教师无谓的评比和评分，不考核教师，也没有教师评鉴报告。
教育部的官员会说：“我们的老师，都一样好！”甚至还会反问：“评比教师的意义何在？”他们认为如果一个社会体制对自己教师的最基本信任都没有的话，那还谈什么教育呢？
一个从来不要师生抢第一、争第一的国家，突然间成绩被国际评为第一的时候，萨尔博格说：“这绝对不是我们改革教育的目标。我们让学生轻松学习，快乐学习，制造‘创新、创意’出现的空间。我们要成为最有创意的国家。我们不要靠学术科目的成绩取胜，我们要靠创新能力取胜。”
Thursday, August 18, 2011
学校真的了解品格教育吗？
文章标题：学校真的了解品格教育吗？
文章作者：沈裕生
发表日期：2011年8月18日
发表媒体：《联合早报•言论》
近日看到那么多针对改进教育政策的回响，笔者是一则以喜，一则以忧。喜的是许多人都看到了当今教育体系的偏差，并且提出了不少的改革建议；忧的是，教育是大课题，问题很容易看到，但是要如何解决其实非常不简单。除非我们能对教育的本质有深入的了解，否则一番改革之后，很可能只是劳民伤财，不会看到什么效果。
对于当今的教育环境，笔者看到了两大问题。第一是，教育部乃至校长与老师，真的对品格教育了解吗？好的品格教育不是讲一些道理，设计一些教案，谈一些课题，搞一些活动就可以了。就比如种族和谐日，许多学校都鼓励老师与学生穿异族的传统服装，以表示对其他种族的接受与包容，或者摆摊展示不同种族的文化与物品，让大家对异族文化有多点认识。
这些其实都是很外在与表面的功夫。人与人之间的和谐，最重要是靠我们有一颗开放的心，能够感受到别人的挣扎，感受到别人求好的心，并且懂得自我反省，承担责任。如果老师自己的生命不够成熟的话，是不会有能力去开发孩子的心，引导他、启发他，并且解开他的心结的；因为品格教育其实是一种所谓“生命接引生命”的学问。
所以，如果教育部乃至校长、老师、父母真的明白品格教育的重要性，那么，自己有努力提升自己的品格吗？自己懂得如何提升自己的品格吗？还是我们做大人的只是一味地要求孩子提升他的品格，自己却满足于现状，甚至一天比一天退步都不知道，所谓“学如逆水行舟，不进则退。”孩子有缺点要改进，自己难道没有吗？孩子的缺点需要改进，自己的难道不需要吗？这就是“见不贤，内自省也”的含义。
当你自己进步了，品格提升了，你才对品格教育有所体会，并且真正明白它的重要性。你自己懂得提升自己品格的时候，你才懂得如何帮孩子提升他的品格。不然你只是在空讲道理，是不会有什么效果的；因为孩子也有他的道理，所谓“公说公有理，婆说婆有理”。
今年6月的学校假期，笔者参与的文化教育团体为中学生举办了一个锻炼营，其中有几位来自名校的学生。从家长的口中知道了他们也有一般青少年的毛病，如沉迷电脑，缺乏自律，对长辈没礼貌等等。其中有一位在体育方面表现非常的优秀，赢了许多冠军奖杯。有一次参加学校举办的露营回家后，就把整包露营用的肮脏衣物和用品丢给女佣去收拾。妈妈觉得他应该自己收拾，他就推说自己很累。妈妈就叫他先休息，休息后才去收拾。怎么知道他却丢出一句话，“你怎么当妈妈的，帮孩子一下都不可以”，气得妈妈七窍生烟。
品格教育其实是生命的教育
对这几位在名校就读的孩子的父母，我跟他们说：“你们知道吗，你们孩子就读的这所学校，已经获得了教育部学校奖励计划总蓝图（MOE Masterplan of Awards for Schools）的最高荣誉奖——卓越学校奖（School Excellence Award），你们还能要求什么？”获得这个最高荣誉奖，表示该学校有非常突出的品格教育措施。但是，得了这么高的荣誉奖，为什么学生的品格还是好不到哪里去呢？关键就在，在品格教育方面，教育部只评估学校做了多少，但却没有评估学校的品格教育措施实施后，学生品格真实进步的效果。
其实，学生在品德教育测试题上能够写下标准答案，不等于他认同该答案或价值观。就算他认同该答案或价值观，也不等于他能够做得到。或者是他做得到，也不等于他是真心、真诚的。不是真心做出来的行为，都是假的；孔子所谓的“人而不仁，如礼何？”。试问，心的真诚与否只有他本人知道，怎么可能衡量得到呢？所以，学校的品格教育做得好不好，其实是衡量不到的。
除了品格教育的好坏无法量化之外，另外一个难处是教好学生的品格需要大家一起来努力，所以学生的品格如果不好，就不能归咎于某个老师的失责。因为这两个困难，就算我们聘请多一些行政人员，减少老师的行政负担，聘请多一倍的老师分担教育工作，老师空出来的时间与精力，最后都会趋向用来教能够量化并且有助于学校的排名，和用来证明自己个人表现的学术成绩。这就是我所谓的，劳民伤财但到最后仍旧看不到我们要的效果的意思。
所以，笔者看到当今教育环境的另一个大问题，就是我们误用了西方管理学大师彼得•杜拉克的理念：“你不能衡量它，就不能管理它”。我们误以为量化是用来管理学校、校长与老师的表现的唯一方法。我们看不到除了这个方法之外，还有什么其他方法，因为我们多数人对人、对人生、对生命其实并不很了解。如果我们想超越杜拉克的理念，解开这个紧箍咒，我们就必须努力地学习东方古老的智慧。远在大约4500年前的《易经》，对生命已经有很深入的了解。但是品格教育，也就是一种生命成长的教育，是个大课题，不是三言两语就能说透的。
在古代的中国，国君代表政统，国师代表道统。政统是从政治角度讲，道统是从文化立场讲。文化最深刻的是理想世界的思维、人类未来的走向的思考、人类对自己最高价值的了解、人类历史应该实现什么价值等等。所以，文化教育其实比政治管理重要。问题是，国君虽有决策的权力，但不一定有那么高的思想和学问，所以一定要找老师帮忙才行；而且必须是一个有落实能力的老师，不是一个只是懂得讲理论的老师。
作者是文化教育义务工作者
文章作者：沈裕生
发表日期：2011年8月18日
发表媒体：《联合早报•言论》
近日看到那么多针对改进教育政策的回响，笔者是一则以喜，一则以忧。喜的是许多人都看到了当今教育体系的偏差，并且提出了不少的改革建议；忧的是，教育是大课题，问题很容易看到，但是要如何解决其实非常不简单。除非我们能对教育的本质有深入的了解，否则一番改革之后，很可能只是劳民伤财，不会看到什么效果。
对于当今的教育环境，笔者看到了两大问题。第一是，教育部乃至校长与老师，真的对品格教育了解吗？好的品格教育不是讲一些道理，设计一些教案，谈一些课题，搞一些活动就可以了。就比如种族和谐日，许多学校都鼓励老师与学生穿异族的传统服装，以表示对其他种族的接受与包容，或者摆摊展示不同种族的文化与物品，让大家对异族文化有多点认识。
这些其实都是很外在与表面的功夫。人与人之间的和谐，最重要是靠我们有一颗开放的心，能够感受到别人的挣扎，感受到别人求好的心，并且懂得自我反省，承担责任。如果老师自己的生命不够成熟的话，是不会有能力去开发孩子的心，引导他、启发他，并且解开他的心结的；因为品格教育其实是一种所谓“生命接引生命”的学问。
所以，如果教育部乃至校长、老师、父母真的明白品格教育的重要性，那么，自己有努力提升自己的品格吗？自己懂得如何提升自己的品格吗？还是我们做大人的只是一味地要求孩子提升他的品格，自己却满足于现状，甚至一天比一天退步都不知道，所谓“学如逆水行舟，不进则退。”孩子有缺点要改进，自己难道没有吗？孩子的缺点需要改进，自己的难道不需要吗？这就是“见不贤，内自省也”的含义。
当你自己进步了，品格提升了，你才对品格教育有所体会，并且真正明白它的重要性。你自己懂得提升自己品格的时候，你才懂得如何帮孩子提升他的品格。不然你只是在空讲道理，是不会有什么效果的；因为孩子也有他的道理，所谓“公说公有理，婆说婆有理”。
今年6月的学校假期，笔者参与的文化教育团体为中学生举办了一个锻炼营，其中有几位来自名校的学生。从家长的口中知道了他们也有一般青少年的毛病，如沉迷电脑，缺乏自律，对长辈没礼貌等等。其中有一位在体育方面表现非常的优秀，赢了许多冠军奖杯。有一次参加学校举办的露营回家后，就把整包露营用的肮脏衣物和用品丢给女佣去收拾。妈妈觉得他应该自己收拾，他就推说自己很累。妈妈就叫他先休息，休息后才去收拾。怎么知道他却丢出一句话，“你怎么当妈妈的，帮孩子一下都不可以”，气得妈妈七窍生烟。
品格教育其实是生命的教育
对这几位在名校就读的孩子的父母，我跟他们说：“你们知道吗，你们孩子就读的这所学校，已经获得了教育部学校奖励计划总蓝图（MOE Masterplan of Awards for Schools）的最高荣誉奖——卓越学校奖（School Excellence Award），你们还能要求什么？”获得这个最高荣誉奖，表示该学校有非常突出的品格教育措施。但是，得了这么高的荣誉奖，为什么学生的品格还是好不到哪里去呢？关键就在，在品格教育方面，教育部只评估学校做了多少，但却没有评估学校的品格教育措施实施后，学生品格真实进步的效果。
其实，学生在品德教育测试题上能够写下标准答案，不等于他认同该答案或价值观。就算他认同该答案或价值观，也不等于他能够做得到。或者是他做得到，也不等于他是真心、真诚的。不是真心做出来的行为，都是假的；孔子所谓的“人而不仁，如礼何？”。试问，心的真诚与否只有他本人知道，怎么可能衡量得到呢？所以，学校的品格教育做得好不好，其实是衡量不到的。
除了品格教育的好坏无法量化之外，另外一个难处是教好学生的品格需要大家一起来努力，所以学生的品格如果不好，就不能归咎于某个老师的失责。因为这两个困难，就算我们聘请多一些行政人员，减少老师的行政负担，聘请多一倍的老师分担教育工作，老师空出来的时间与精力，最后都会趋向用来教能够量化并且有助于学校的排名，和用来证明自己个人表现的学术成绩。这就是我所谓的，劳民伤财但到最后仍旧看不到我们要的效果的意思。
所以，笔者看到当今教育环境的另一个大问题，就是我们误用了西方管理学大师彼得•杜拉克的理念：“你不能衡量它，就不能管理它”。我们误以为量化是用来管理学校、校长与老师的表现的唯一方法。我们看不到除了这个方法之外，还有什么其他方法，因为我们多数人对人、对人生、对生命其实并不很了解。如果我们想超越杜拉克的理念，解开这个紧箍咒，我们就必须努力地学习东方古老的智慧。远在大约4500年前的《易经》，对生命已经有很深入的了解。但是品格教育，也就是一种生命成长的教育，是个大课题，不是三言两语就能说透的。
在古代的中国，国君代表政统，国师代表道统。政统是从政治角度讲，道统是从文化立场讲。文化最深刻的是理想世界的思维、人类未来的走向的思考、人类对自己最高价值的了解、人类历史应该实现什么价值等等。所以，文化教育其实比政治管理重要。问题是，国君虽有决策的权力，但不一定有那么高的思想和学问，所以一定要找老师帮忙才行；而且必须是一个有落实能力的老师，不是一个只是懂得讲理论的老师。
作者是文化教育义务工作者
Thursday, July 21, 2011
The Universal Declaration of Human Rights
文章标题：The Universal Declaration of Human Rights
文章作者：The Drafting Committee
发表日期：1948年12月10日
发表媒体：《联合国》United Nations
PREAMBLE
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.
Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
Article 3.
Everyone has the right to life, liberty and security of person.
Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
Article 6.
Everyone has the right to recognition everywhere as a person before the law.
Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.
《世界人权宣言》中文版
（按：1948年12月10日，联合国大会通过并颁布《世界人权宣言》。这一具有历史意义的《宣言》颁布后，大会要求所有会员国广为宣传，并且“不分国家或领土的政治地位，主要在各级学校和其他教育机构加以传播、展示、阅读和阐述。”）
序言
鉴于对人类家庭所有成员的固有尊严及其平等的和不移的权利的承认，乃是世界自由、正义与和平的基础，
鉴于对人权的无视和侮蔑已发展为野蛮暴行，这些暴行玷污了人类的良心，而一个人人享有言论和信仰自由并免予恐惧和匮乏的世界的来临，已被宣布为普通人民的最高愿望，
鉴于为使人类不致迫不得已铤而走险对暴政和压迫进行反叛，有必要使人权受法治的保护，
鉴于有必要促进各国间友好关系的发展，
鉴于各联合国国家的人民已在联合国宪章中重申他们对基本人权、人格尊严和价值以及男女平等权利的信念，并决心促成较大自由中的社会进步和生活水平的改善，
鉴于各会员国业已誓愿同联合国合作以促进对人权和基本自由的普遍尊重和遵行，
鉴于对这些权利和自由的普遍了解对于这个誓愿的充分实现具有很大的重要性，
因此现在，
大会，
发布这一世界人权宣言，作为所有人民和所有国家努力实现的共同标准，以期每一个人和社会机构经常铭念本宣言，努力通过教诲和教育促进对权利和自由的尊重，并通过国家的和国际的渐进措施，使这些权利和自由在各会员国本身人民及在其管辖下领土的人民中得到普遍和有效的承认和遵行；
第一条
人人生而自由，在尊严和权利上一律平等。他们赋有理性和良心，并应以兄弟关系的精神相对待。
第二条
人人有资格享有本宣言所载的一切权利和自由，不分种族、肤色、性别、语言、宗教、政治或其他见解、国籍或社会出身、财产、出生或其他身分等任何区别。并且不得因一人所属的国家或领土的政治的、行政的或者国际的地位之不同而有所区别，无论该领土是独立领土、托管领土、非自治领土或者处于其他任何主权受限制的情况之下。
第三条
人人有权享有生命、自由和人身安全。.
第四条
任何人不得使为奴隶或奴役；一切形式的奴隶制度和奴隶买卖，均应予以禁止。
第五条
任何人不得加以酷刑，或施以残忍的、不人道的或侮辱性的待遇或刑罚。
第六条
人人在任何地方有权被承认在法律前的人格。
第七条
法律之前人人平等，并有权享受法律的平等保护，不受任何歧视。人人有权享受平等保护，以免受违反本宣言的任何歧视行为以及煽动这种歧视的任何行为之害。
第八条
任何人当宪法或法律所赋予他的基本权利遭受侵害时，有权由合格的国家法庭对这种侵害行为作有效的补救。
第九条
任何人不得加以任意逮捕、拘禁或放逐。
第十条
人人完全平等地有权由一个独立而无偏倚的法庭进行公正的和公开的审讯，以确定他的权利和义务并判定对他提出的任何刑事指控。
第十一条
㈠ 凡受刑事控告者，在未经获得辩护上所需的一切保证的公开审判而依法证实有罪以前，有权被视为无罪。
㈡ 任何人的任何行为或不行为，在其发生时依国家法或国际法均不构成刑事罪者，不得被判为犯有刑事罪。刑罚不得重于犯罪时适用的法律规定。
第十二条
任何人的私生活、家庭、住宅和通信不得任意干涉，他的荣誉和名誉不得加以攻击。人人有权享受法律保护，以免受这种干涉或攻击。
第十三条
㈠ 人人在各国境内有权自由迁徙和居住。
㈡ 人人有权离开任何国家，包括其本国在内，并有权返回他的国家。
第十四条
㈠ 人人有权在其他国家寻求和享受庇护以避免迫害。
㈡ 在真正由于非政治性的罪行或违背联合国的宗旨和原则的行为而被起诉的情况下，不得援用此种权利。
第十五条
㈠ 人人有权享有国籍。
㈡ 任何人的国籍不得任意剥夺，亦不得否认其改变国籍的权利。
第十六条
㈠ 成年男女，不受种族、国籍或宗教的任何限制有权婚嫁和成立家庭。他们在婚姻方面，在结婚期间和在解除婚约时，应有平等的权利。
㈡ 只有经男女双方的自由和完全的同意，才能缔婚。.
㈢ 家庭是天然的和基本的社会单元，并应受社会和国家的保护。
第十七条
㈠ 人人得有单独的财产所有权以及同他人合有的所有权。
㈡ 任何人的财产不得任意剥夺。
第十八条
人人有思想、良心和宗教自由的权利；此项权利包括改变他的宗教或信仰的自由，以及单独或集体、公开或秘密地以教义、实践、礼拜和戒律表示他的宗教或信仰的自由。
第十九条
人人有权享有主张和发表意见的自由；此项权利包括持有主张而不受干涉的自由，和通过任何媒介和不论国界寻求、接受和传递消息和思想的自由。
第二十条
㈠ 人人有权享有和平集会和结社的自由。
㈡ 任何人不得迫使隶属于某一团体。
第二十一条
㈠ 人人有直接或通过自由选择的代表参与治理本国的权利。
㈡ 人人有平等机会参加本国公务的权利。
㈢ 人民的意志是政府权力的基础；这一意志应以定期的和真正的选举予以表现，而选举应依据普遍和平等的投票权，并以不记名投票或相当的自由投票程序进行。
第二十二条
每个人，作为社会的一员，有权享受社会保障，并有权享受他的个人尊严和人格的自由发展所必需的经济、社会和文化方面各种权利的实现，这种实现是通过国家努力和国际合作并依照各国的组织和资源情况。
第二十三条
㈠ 人人有权工作、自由选择职业、享受公正和合适的工作条件并享受免于失业的保障。
㈡ 人人有同工同酬的权利，不受任何歧视。
㈢ 每一个工作的人，有权享受公正和合适的报酬，保证使他本人和家属有一个符合人的生活条件，必要时并辅以其他方式的社会保障。
㈣ 人人有为维护其利益而组织和参加工会的权利。
第二十四条
人人有享有休息和闲暇的权利，包括工作时间有合理限制和定期给薪休假的权利。
第二十五条
㈠ 人人有权享受为维持他本人和家属的健康和福利所需的生活水准，包括食物、衣着、住房、医疗和必要的社会服务；在遭到失业、疾病、残废、守寡、衰老或在其他不能控制的情况下丧失谋生能力时，有权享受保障。
㈡ 母亲和儿童有权享受特别照顾和协助。一切儿童，无论婚生或非婚生，都应享受同样的社会保护。
第二十六条
㈠ 人人都有受教育的权利，教育应当免费，至少在初级和基本阶段应如此。初级教育应属义务性质。技术和职业教育应普遍设立。高等教育应根据成绩而对一切人平等开放。
㈡ 教育的目的在于充分发展人的个性并加强对人权和基本自由的尊重。教育应促进各国、各种族或各宗教集团间的了解、容忍和友谊，并应促进联合国维护和平的各项活动。
㈢ 父母对其子女所应受的教育的种类，有优先选择的权利。
第二十七条
㈠ 人人有权自由参加社会的文化生活，享受艺术，并分享科学进步及其产生的福利。
㈡ 人人对由于他所创作的任何科学、文学或美术作品而产生的精神的和物质的利益，有享受保护的权利。
第二十八条
人人有权要求一种社会的和国际的秩序，在这种秩序中，本宣言所载的权利和自由能获得充分实现。
第二十九条
㈠ 人人对社会负有义务，因为只有在社会中他的个性才可能得到自由和充分的发展。
㈡ 人人在行使他的权利和自由时，只受法律所确定的限制，确定此种限制的唯一目的在于保证对旁人的权利和自由给予应有的承认和尊重，并在一个民主的社会中适应道德、公共秩序和普遍福利的正当需要。
㈢ 这些权利和自由的行使，无论在任何情形下均不得违背联合国的宗旨和原则。
第三十条
本宣言的任何条文，不得解释为默许任何国家、集团或个人有权进行任何旨在破坏本宣言所载的任何权利和自由的活动或行为。
文章作者：The Drafting Committee
发表日期：1948年12月10日
发表媒体：《联合国》United Nations
PREAMBLE
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.
Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
Article 3.
Everyone has the right to life, liberty and security of person.
Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
Article 6.
Everyone has the right to recognition everywhere as a person before the law.
Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.
《世界人权宣言》中文版
（按：1948年12月10日，联合国大会通过并颁布《世界人权宣言》。这一具有历史意义的《宣言》颁布后，大会要求所有会员国广为宣传，并且“不分国家或领土的政治地位，主要在各级学校和其他教育机构加以传播、展示、阅读和阐述。”）
序言
鉴于对人类家庭所有成员的固有尊严及其平等的和不移的权利的承认，乃是世界自由、正义与和平的基础，
鉴于对人权的无视和侮蔑已发展为野蛮暴行，这些暴行玷污了人类的良心，而一个人人享有言论和信仰自由并免予恐惧和匮乏的世界的来临，已被宣布为普通人民的最高愿望，
鉴于为使人类不致迫不得已铤而走险对暴政和压迫进行反叛，有必要使人权受法治的保护，
鉴于有必要促进各国间友好关系的发展，
鉴于各联合国国家的人民已在联合国宪章中重申他们对基本人权、人格尊严和价值以及男女平等权利的信念，并决心促成较大自由中的社会进步和生活水平的改善，
鉴于各会员国业已誓愿同联合国合作以促进对人权和基本自由的普遍尊重和遵行，
鉴于对这些权利和自由的普遍了解对于这个誓愿的充分实现具有很大的重要性，
因此现在，
大会，
发布这一世界人权宣言，作为所有人民和所有国家努力实现的共同标准，以期每一个人和社会机构经常铭念本宣言，努力通过教诲和教育促进对权利和自由的尊重，并通过国家的和国际的渐进措施，使这些权利和自由在各会员国本身人民及在其管辖下领土的人民中得到普遍和有效的承认和遵行；
第一条
人人生而自由，在尊严和权利上一律平等。他们赋有理性和良心，并应以兄弟关系的精神相对待。
第二条
人人有资格享有本宣言所载的一切权利和自由，不分种族、肤色、性别、语言、宗教、政治或其他见解、国籍或社会出身、财产、出生或其他身分等任何区别。并且不得因一人所属的国家或领土的政治的、行政的或者国际的地位之不同而有所区别，无论该领土是独立领土、托管领土、非自治领土或者处于其他任何主权受限制的情况之下。
第三条
人人有权享有生命、自由和人身安全。.
第四条
任何人不得使为奴隶或奴役；一切形式的奴隶制度和奴隶买卖，均应予以禁止。
第五条
任何人不得加以酷刑，或施以残忍的、不人道的或侮辱性的待遇或刑罚。
第六条
人人在任何地方有权被承认在法律前的人格。
第七条
法律之前人人平等，并有权享受法律的平等保护，不受任何歧视。人人有权享受平等保护，以免受违反本宣言的任何歧视行为以及煽动这种歧视的任何行为之害。
第八条
任何人当宪法或法律所赋予他的基本权利遭受侵害时，有权由合格的国家法庭对这种侵害行为作有效的补救。
第九条
任何人不得加以任意逮捕、拘禁或放逐。
第十条
人人完全平等地有权由一个独立而无偏倚的法庭进行公正的和公开的审讯，以确定他的权利和义务并判定对他提出的任何刑事指控。
第十一条
㈠ 凡受刑事控告者，在未经获得辩护上所需的一切保证的公开审判而依法证实有罪以前，有权被视为无罪。
㈡ 任何人的任何行为或不行为，在其发生时依国家法或国际法均不构成刑事罪者，不得被判为犯有刑事罪。刑罚不得重于犯罪时适用的法律规定。
第十二条
任何人的私生活、家庭、住宅和通信不得任意干涉，他的荣誉和名誉不得加以攻击。人人有权享受法律保护，以免受这种干涉或攻击。
第十三条
㈠ 人人在各国境内有权自由迁徙和居住。
㈡ 人人有权离开任何国家，包括其本国在内，并有权返回他的国家。
第十四条
㈠ 人人有权在其他国家寻求和享受庇护以避免迫害。
㈡ 在真正由于非政治性的罪行或违背联合国的宗旨和原则的行为而被起诉的情况下，不得援用此种权利。
第十五条
㈠ 人人有权享有国籍。
㈡ 任何人的国籍不得任意剥夺，亦不得否认其改变国籍的权利。
第十六条
㈠ 成年男女，不受种族、国籍或宗教的任何限制有权婚嫁和成立家庭。他们在婚姻方面，在结婚期间和在解除婚约时，应有平等的权利。
㈡ 只有经男女双方的自由和完全的同意，才能缔婚。.
㈢ 家庭是天然的和基本的社会单元，并应受社会和国家的保护。
第十七条
㈠ 人人得有单独的财产所有权以及同他人合有的所有权。
㈡ 任何人的财产不得任意剥夺。
第十八条
人人有思想、良心和宗教自由的权利；此项权利包括改变他的宗教或信仰的自由，以及单独或集体、公开或秘密地以教义、实践、礼拜和戒律表示他的宗教或信仰的自由。
第十九条
人人有权享有主张和发表意见的自由；此项权利包括持有主张而不受干涉的自由，和通过任何媒介和不论国界寻求、接受和传递消息和思想的自由。
第二十条
㈠ 人人有权享有和平集会和结社的自由。
㈡ 任何人不得迫使隶属于某一团体。
第二十一条
㈠ 人人有直接或通过自由选择的代表参与治理本国的权利。
㈡ 人人有平等机会参加本国公务的权利。
㈢ 人民的意志是政府权力的基础；这一意志应以定期的和真正的选举予以表现，而选举应依据普遍和平等的投票权，并以不记名投票或相当的自由投票程序进行。
第二十二条
每个人，作为社会的一员，有权享受社会保障，并有权享受他的个人尊严和人格的自由发展所必需的经济、社会和文化方面各种权利的实现，这种实现是通过国家努力和国际合作并依照各国的组织和资源情况。
第二十三条
㈠ 人人有权工作、自由选择职业、享受公正和合适的工作条件并享受免于失业的保障。
㈡ 人人有同工同酬的权利，不受任何歧视。
㈢ 每一个工作的人，有权享受公正和合适的报酬，保证使他本人和家属有一个符合人的生活条件，必要时并辅以其他方式的社会保障。
㈣ 人人有为维护其利益而组织和参加工会的权利。
第二十四条
人人有享有休息和闲暇的权利，包括工作时间有合理限制和定期给薪休假的权利。
第二十五条
㈠ 人人有权享受为维持他本人和家属的健康和福利所需的生活水准，包括食物、衣着、住房、医疗和必要的社会服务；在遭到失业、疾病、残废、守寡、衰老或在其他不能控制的情况下丧失谋生能力时，有权享受保障。
㈡ 母亲和儿童有权享受特别照顾和协助。一切儿童，无论婚生或非婚生，都应享受同样的社会保护。
第二十六条
㈠ 人人都有受教育的权利，教育应当免费，至少在初级和基本阶段应如此。初级教育应属义务性质。技术和职业教育应普遍设立。高等教育应根据成绩而对一切人平等开放。
㈡ 教育的目的在于充分发展人的个性并加强对人权和基本自由的尊重。教育应促进各国、各种族或各宗教集团间的了解、容忍和友谊，并应促进联合国维护和平的各项活动。
㈢ 父母对其子女所应受的教育的种类，有优先选择的权利。
第二十七条
㈠ 人人有权自由参加社会的文化生活，享受艺术，并分享科学进步及其产生的福利。
㈡ 人人对由于他所创作的任何科学、文学或美术作品而产生的精神的和物质的利益，有享受保护的权利。
第二十八条
人人有权要求一种社会的和国际的秩序，在这种秩序中，本宣言所载的权利和自由能获得充分实现。
第二十九条
㈠ 人人对社会负有义务，因为只有在社会中他的个性才可能得到自由和充分的发展。
㈡ 人人在行使他的权利和自由时，只受法律所确定的限制，确定此种限制的唯一目的在于保证对旁人的权利和自由给予应有的承认和尊重，并在一个民主的社会中适应道德、公共秩序和普遍福利的正当需要。
㈢ 这些权利和自由的行使，无论在任何情形下均不得违背联合国的宗旨和原则。
第三十条
本宣言的任何条文，不得解释为默许任何国家、集团或个人有权进行任何旨在破坏本宣言所载的任何权利和自由的活动或行为。
Wednesday, July 6, 2011
How Will You Measure Your Life
文章标题：How Will You Measure Your Life
文章作者：Clayton Christensen
发表日期：2010年7月1日
发表媒体：《哈佛商业评论》Harvard Business Review
Editorʼs Note: When the members of the class of 2010 entered business school, the economy was strong and their post-graduation ambitions could be limitless. Just a few weeks later, the economy went into a tailspin. Theyʼve spent the past two years recalibrating their worldview and their definition of success.
The students seem highly aware of how the world has changed (as the sampling of views in this article shows). In the spring, Harvard Business Schoolʼs graduating class asked HBS professor Clay Christensen to address them—but not on how to apply his principles and thinking to their post-HBS careers. The students wanted to know how to apply them to their personal lives. He shared with them a set of guidelines that have helped him find meaning in his own life. Though Christensenʼs thinking comes from his deep religious faith, we believe that these are strategies anyone can use. And so we asked him to share them with the readers of HBR. To learn more about Christensenʼs work, visit his HBR Author Page.
Before I published The Innovatorʼs Dilemma, I got a call from Andrew Grove, then the chairman of Intel. He had read one of my early papers about disruptive technology, and he asked if I could talk to his direct reports and explain my research and what it implied for Intel. Excited, I flew to Silicon Valley and showed up at the appointed time, only to have Grove say, “Look, stuff has happened. We have only 10 minutes for you. Tell us what your model of disruption means for Intel.” I said that I couldnʼt—that I needed a full 30 minutes to explain the model, because only with it as context would any comments about Intel make sense. Ten minutes into my explanation, Grove interrupted: “Look, Iʼve got your model. Just tell us what it means for Intel.”
I insisted that I needed 10 more minutes to describe how the process of disruption had worked its way through a very different industry, steel, so that he and his team could understand how disruption worked. I told the story of how Nucor and other steel minimills had begun by attacking the lowest end of the market—steel reinforcing bars, or rebar—and later moved up toward the high end, undercutting the traditional steel mills.
When I finished the minimill story, Grove said, “OK, I get it. What it means for Intel is...,” and then went on to articulate what would become the companyʼs strategy for going to the bottom of the market to launch the Celeron processor.
Iʼve thought about that a million times since. If I had been suckered into telling Andy Grove what he should think about the microprocessor business, Iʼd have been killed. But instead of telling him what to think, I taught him how to think—and then he reached what I felt was the correct decision on his own.
That experience had a profound influence on me. When people ask what I think they should do, I rarely answer their question directly. Instead, I run the question aloud through one of my models. Iʼll describe how the process in the model worked its way through an industry quite different from their own. And then, more often than not, theyʼll say, “OK, I get it.” And theyʼll answer their own question more insightfully than I could have.
My class at HBS is structured to help my students understand what good management theory is and how it is built. To that backbone I attach different models or theories that help students think about the various dimensions of a general managerʼs job in stimulating innovation and growth. In each session we look at one company through the lenses of those theories—using them to explain how the company got into its situation and to examine what managerial actions will yield the needed results.
On the last day of class, I ask my students to turn those theoretical lenses on themselves, to find cogent answers to three questions: First, how can I be sure that Iʼll be happy in my career? Second, how can I be sure that my relationships with my spouse and my family become an enduring source of happiness? Third, how can I be sure Iʼll stay out of jail? Though the last question sounds lighthearted, itʼs not. Two of the 32 people in my Rhodes scholar class spent time in jail. Jeff Skilling of Enron fame was a classmate of mine at HBS. These were good guys—but something in their lives sent them off in the wrong direction.
The Class of 2010 (Located at the end of this article)
As the students discuss the answers to these questions, I open my own life to them as a case study of sorts, to illustrate how they can use the theories from our course to guide their life decisions.
One of the theories that gives great insight on the first question—how to be sure we find happiness in our careers—is from Frederick Herzberg, who asserts that the powerful motivator in our lives isnʼt money; itʼs the opportunity to learn, grow in responsibilities, contribute to others, and be recognized for achievements. I tell the students about a vision of sorts I had while I was running the company I founded before becoming an academic. In my mindʼs eye I saw one of my managers leave for work one morning with a relatively strong level of self-esteem. Then I pictured her driving home to her family 10 hours later, feeling unappreciated, frustrated, underutilized, and demeaned. I imagined how profoundly her lowered self-esteem affected the way she interacted with her children. The vision in my mind then fast-forwarded to another day, when she drove home with greater self-esteem—feeling that she had learned a lot, been recognized for achieving valuable things, and played a significant role in the success of some important initiatives. I then imagined how positively that affected her as a spouse and a parent. My conclusion: Management is the most noble of professions if itʼs practiced well. No other occupation offers as many ways to help others learn and grow, take responsibility and be recognized for achievement, and contribute to the success of a team. More and more MBA students come to school thinking that a career in business means buying, selling, and investing in companies. Thatʼs unfortunate. Doing deals doesnʼt yield the deep rewards that come from building up people.
I want students to leave my classroom knowing that.
Create a Strategy for Your Life
A theory that is helpful in answering the second question—How can I ensure that my relationship with my family proves to be an enduring source of happiness?—concerns how strategy is defined and implemented. Its primary insight is that a companyʼs strategy is determined by the types of initiatives that management invests in. If a companyʼs resource allocation process is not managed masterfully, what emerges from it can be very different from what management intended. Because companiesʼ decision-making systems are designed to steer investments to initiatives that offer the most tangible and immediate returns, companies shortchange investments in initiatives that are crucial to their long-term strategies.
Over the years Iʼve watched the fates of my HBS classmates from 1979 unfold; Iʼve seen more and more of them come to reunions unhappy, divorced, and alienated from their children. I can guarantee you that not a single one of them graduated with the deliberate strategy of getting divorced and raising children who would become estranged from them. And yet a shocking number of them implemented that strategy. The reason? They didnʼt keep the purpose of their lives front and center as they decided how to spend their time, talents, and energy.
Itʼs quite startling that a significant fraction of the 900 students that HBS draws each year from the worldʼs best have given little thought to the purpose of their lives. I tell the students that HBS might be one of their last chances to reflect deeply on that question. If they think that theyʼll have more time and energy to reflect later, theyʼre nuts, because life only gets more demanding: You take on a mortgage; youʼre working 70 hours a week; you have a spouse and children.
For me, having a clear purpose in my life has been essential. But it was something I had to think long and hard about before I understood it. When I was a Rhodes scholar, I was in a very demanding academic program, trying to cram an extra yearʼs worth of work into my time at Oxford. I decided to spend an hour every night reading, thinking, and praying about why God put me on this earth. That was a very challenging commitment to keep, because every hour I spent doing that, I wasnʼt studying applied econometrics. I was conflicted about whether I could really afford to take that time away from my studies, but I stuck with it—and ultimately figured out the purpose of my life.
Had I instead spent that hour each day learning the latest techniques for mastering the problems of autocorrelation in regression analysis, I would have badly misspent my life. I apply the tools of econometrics a few times a year, but I apply my knowledge of the purpose of my life every day. Itʼs the single most useful thing Iʼve ever learned. I promise my students that if they take the time to figure out their life purpose, theyʼll look back on it as the most important thing they discovered at HBS. If they donʼt figure it out, they will just sail off without a rudder and get buffeted in the very rough seas of life. Clarity about their purpose will trump knowledge of activity-based costing, balanced scorecards, core competence, disruptive innovation, the four Ps, and the five forces.
My purpose grew out of my religious faith, but faith isnʼt the only thing that gives people direction. For example, one of my former students decided that his purpose was to bring honesty and economic prosperity to his country and to raise children who were as capably committed to this cause, and to each other, as he was. His purpose is focused on family and others—as mine is.
The choice and successful pursuit of a profession is but one tool for achieving your purpose. But without a purpose, life can become hollow.
Allocate Your Resources
Your decisions about allocating your personal time, energy, and talent ultimately shape your lifeʼs strategy.
I have a bunch of “businesses” that compete for these resources: Iʼm trying to have a rewarding relationship with my wife, raise great kids, contribute to my community, succeed in my career, contribute to my church, and so on. And I have exactly the same problem that a corporation does. I have a limited amount of time and energy and talent. How much do I devote to each of these pursuits?
Allocation choices can make your life turn out to be very different from what you intended. Sometimes thatʼs good: Opportunities that you never planned for emerge. But if you misinvest your resources, the outcome can be bad. As I think about my former classmates who inadvertently invested for lives of hollow unhappiness, I canʼt help believing that their troubles relate right back to a short-term perspective.
When people who have a high need for achievement—and that includes all Harvard Business School graduates—have an extra half hour of time or an extra ounce of energy, theyʼll unconsciously allocate it to activities that yield the most tangible accomplishments. And our careers provide the most concrete evidence that weʼre moving forward. You ship a product, finish a design, complete a presentation, close a sale, teach a class, publish a paper, get paid, get promoted. In contrast, investing time and energy in your relationship with your spouse and children typically doesnʼt offer that same immediate sense of achievement. Kids misbehave every day. Itʼs really not until 20 years down the road that you can put your hands on your hips and say, “I raised a good son or a good daughter.” You can neglect your relationship with your spouse, and on a day-to-day basis, it doesnʼt seem as if things are deteriorating. People who are driven to excel have this unconscious propensity to underinvest in their families and overinvest in their careers—even though intimate and loving relationships with their families are the most powerful and enduring source of happiness.
If you study the root causes of business disasters, over and over youʼll find this predisposition toward endeavors that offer immediate gratification. If you look at personal lives through that lens, youʼll see the same stunning and sobering pattern: people allocating fewer and fewer resources to the things they would have once said mattered most.
Create a Culture
Thereʼs an important model in our class called the Tools of Cooperation, which basically says that being a visionary manager isnʼt all itʼs cracked up to be. Itʼs one thing to see into the foggy future with acuity and chart the course corrections that the company must make. But itʼs quite another to persuade employees who might not see the changes ahead to line up and work cooperatively to take the company in that new direction. Knowing what tools to wield to elicit the needed cooperation is a critical managerial skill.
The theory arrays these tools along two dimensions—the extent to which members of the organization agree on what they want from their participation in the enterprise, and the extent to which they agree on what actions will produce the desired results. When there is little agreement on both axes, you have to use “power tools”—coercion, threats, punishment, and so on—to secure cooperation. Many companies start in this quadrant, which is why the founding executive team must play such an assertive role in defining what must be done and how. If employeesʼ ways of working together to address those tasks succeed over and over, consensus begins to form. MITʼs Edgar Schein has described this process as the mechanism by which a culture is built. Ultimately, people donʼt even think about whether their way of doing things yields success. They embrace priorities and follow procedures by instinct and assumption rather than by explicit decision—which means that theyʼve created a culture. Culture, in compelling but unspoken ways, dictates the proven, acceptable methods by which members of the group address recurrent problems. And culture defines the priority given to different types of problems. It can be a powerful management tool.
In using this model to address the question, How can I be sure that my family becomes an enduring source of happiness?, my students quickly see that the simplest tools that parents can wield to elicit cooperation from children are power tools. But there comes a point during the teen years when power tools no longer work. At that point parents start wishing that they had begun working with their children at a very young age to build a culture at home in which children instinctively behave respectfully toward one another, obey their parents, and choose the right thing to do. Families have cultures, just as companies do. Those cultures can be built consciously or evolve inadvertently.
If you want your kids to have strong self-esteem and confidence that they can solve hard problems, those qualities wonʼt magically materialize in high school. You have to design them into your familyʼs culture—and you have to think about this very early on. Like employees, children build self-esteem by doing things that are hard and learning what works.
Avoid the “Marginal Costs” Mistake
Weʼre taught in finance and economics that in evaluating alternative investments, we should ignore sunk and fixed costs, and instead base decisions on the marginal costs and marginal revenues that each alternative entails. We learn in our course that this doctrine biases companies to leverage what they have put in place to succeed in the past, instead of guiding them to create the capabilities theyʼll need in the future. If we knew the future would be exactly the same as the past, that approach would be fine. But if the futureʼs different—and it almost always is—then itʼs the wrong thing to do.
This theory addresses the third question I discuss with my students—how to live a life of integrity (stay out of jail). Unconsciously, we often employ the marginal cost doctrine in our personal lives when we choose between right and wrong. A voice in our head says, “Look, I know that as a general rule, most people shouldnʼt do this. But in this particular extenuating circumstance, just this once, itʼs OK.” The marginal cost of doing something wrong “just this once” always seems alluringly low. It suckers you in, and you donʼt ever look at where that path ultimately is headed and at the full costs that the choice entails. Justification for infidelity and dishonesty in all their manifestations lies in the marginal cost economics of “just this once.”
Iʼd like to share a story about how I came to understand the potential damage of “just this once” in my own life. I played on the Oxford University varsity basketball team. We worked our tails off and finished the season undefeated. The guys on the team were the best friends Iʼve ever had in my life. We got to the British equivalent of the NCAA tournament—and made it to the final four. It turned out the championship game was scheduled to be played on a Sunday. I had made a personal commitment to God at age 16 that I would never play ball on Sunday. So I went to the coach and explained my problem. He was incredulous. My teammates were, too, because I was the starting center. Every one of the guys on the team came to me and said, “Youʼve got to play. Canʼt you break the rule just this one time?”
Iʼm a deeply religious man, so I went away and prayed about what I should do. I got a very clear feeling that I shouldnʼt break my commitment—so I didnʼt play in the championship game.
In many ways that was a small decision—involving one of several thousand Sundays in my life. In theory, surely I could have crossed over the line just that one time and then not done it again. But looking back on it, resisting the temptation whose logic was “In this extenuating circumstance, just this once, itʼs OK” has proven to be one of the most important decisions of my life. Why? My life has been one unending stream of extenuating circumstances. Had I crossed the line that one time, I would have done it over and over in the years that followed.
The lesson I learned from this is that itʼs easier to hold to your principles 100% of the time than it is to hold to them 98% of the time. If you give in to “just this once,” based on a marginal cost analysis, as some of my former classmates have done, youʼll regret where you end up. Youʼve got to define for yourself what you stand for and draw the line in a safe place.
Remember the Importance of Humility
I got this insight when I was asked to teach a class on humility at Harvard College. I asked all the students to describe the most humble person they knew. One characteristic of these humble people stood out: They had a high level of self-esteem. They knew who they were, and they felt good about who they were. We also decided that humility was defined not by selfdeprecating behavior or attitudes but by the esteem with which you regard others. Good behavior flows naturally from that kind of humility. For example, you would never steal from someone, because you respect that person too much. Youʼd never lie to someone, either.
Itʼs crucial to take a sense of humility into the world. By the time you make it to a top graduate school, almost all your learning has come from people who are smarter and more experienced than you: parents, teachers, bosses. But once youʼve finished at Harvard Business School or any other top academic institution, the vast majority of people youʼll interact with on a day-today basis may not be smarter than you. And if your attitude is that only smarter people have something to teach you, your learning opportunities will be very limited. But if you have a humble eagerness to learn something from everybody, your learning opportunities will be unlimited. Generally, you can be humble only if you feel really good about yourself—and you want to help those around you feel really good about themselves, too. When we see people acting in an abusive, arrogant, or demeaning manner toward others, their behavior almost always is a symptom of their lack of self-esteem. They need to put someone else down to feel good about themselves.
Choose the Right Yardstick
This past year I was diagnosed with cancer and faced the possibility that my life would end sooner than Iʼd planned. Thankfully, it now looks as if Iʼll be spared. But the experience has given me important insight into my life.
I have a pretty clear idea of how my ideas have generated enormous revenue for companies that have used my research; I know Iʼve had a substantial impact. But as Iʼve confronted this disease, itʼs been interesting to see how unimportant that impact is to me now. Iʼve concluded that the metric by which God will assess my life isnʼt dollars but the individual people whose lives Iʼve touched.
I think thatʼs the way it will work for us all. Donʼt worry about the level of individual prominence you have achieved; worry about the individuals you have helped become better people. This is my final recommendation: Think about the metric by which your life will be judged, and make a resolution to live every day so that in the end, your life will be judged a success.
The Class of 2010
“I came to business school knowing exactly what I wanted to do—and Iʼm leaving choosing the exact opposite. Iʼve worked in the private sector all my life, because everyone always told me thatʼs where smart people are. But Iʼve decided to try government and see if I can find more meaning there.
“I used to think that industry was very safe. The recession has shown us that nothing is safe.”
Ruhana Hafiz, Harvard Business School, Class of 2010
Her Plans: To join the FBI as a special adviser (a management track position)
“You could see a shift happening at HBS. Money used to be number one in the job search. When you make a ton of money, you want more of it. Ironic thing. You start to forget what the drivers of happiness are and what things are really important. A lot of people on campus see money differently now. They think, ʻWhatʼs the minimum I need to have, and what else drives my life?ʼ instead of ʻWhatʼs the place where I can get the maximum of both?ʼ”
Patrick Chun, Harvard Business School, Class of 2010
His Plans: To join Bain Capital
“The financial crisis helped me realize that you have to do what you really love in life. My current vision of success is based on the impact I can have, the experiences I can gain, and the happiness I can find personally, much more so than the pursuit of money or prestige. My main motivations are (1) to be with my family and people I care about; (2) to do something fun, exciting, and impactful; and (3) to pursue a long-term career in entrepreneurship, where I can build companies that change the way the world works.”
Matt Salzberg, Harvard Business School, Class of 2010
His Plans: To work for Bessemer Venture Partners
“Because Iʼm returning to McKinsey, it probably seems like not all that much has changed for me. But while I was at HBS, I decided to do the dual degree at the Kennedy School. With the elections in 2008 and the economy looking shaky, it seemed more compelling for me to get a better understanding of the public and nonprofit sectors. In a way, that drove my return to McKinsey, where Iʼll have the ability to explore private, public, and nonprofit sectors.
“The recession has made us step back and take stock of how lucky we are. The crisis to us is ʻAre we going to have a job by April?ʼ Crisis to a lot of people is ʻAre we going to stay in our home?ʼ”
John Coleman, Harvard Business School, Class of 2010
His Plans: To return to McKinsey & Company
Clayton M. Christensen (cchristensen@hbs.edu) is the Robert and Jane Cizik Professor of Business Administration at Harvard Business School.
文章作者：Clayton Christensen
发表日期：2010年7月1日
发表媒体：《哈佛商业评论》Harvard Business Review
Editorʼs Note: When the members of the class of 2010 entered business school, the economy was strong and their post-graduation ambitions could be limitless. Just a few weeks later, the economy went into a tailspin. Theyʼve spent the past two years recalibrating their worldview and their definition of success.
The students seem highly aware of how the world has changed (as the sampling of views in this article shows). In the spring, Harvard Business Schoolʼs graduating class asked HBS professor Clay Christensen to address them—but not on how to apply his principles and thinking to their post-HBS careers. The students wanted to know how to apply them to their personal lives. He shared with them a set of guidelines that have helped him find meaning in his own life. Though Christensenʼs thinking comes from his deep religious faith, we believe that these are strategies anyone can use. And so we asked him to share them with the readers of HBR. To learn more about Christensenʼs work, visit his HBR Author Page.
Before I published The Innovatorʼs Dilemma, I got a call from Andrew Grove, then the chairman of Intel. He had read one of my early papers about disruptive technology, and he asked if I could talk to his direct reports and explain my research and what it implied for Intel. Excited, I flew to Silicon Valley and showed up at the appointed time, only to have Grove say, “Look, stuff has happened. We have only 10 minutes for you. Tell us what your model of disruption means for Intel.” I said that I couldnʼt—that I needed a full 30 minutes to explain the model, because only with it as context would any comments about Intel make sense. Ten minutes into my explanation, Grove interrupted: “Look, Iʼve got your model. Just tell us what it means for Intel.”
I insisted that I needed 10 more minutes to describe how the process of disruption had worked its way through a very different industry, steel, so that he and his team could understand how disruption worked. I told the story of how Nucor and other steel minimills had begun by attacking the lowest end of the market—steel reinforcing bars, or rebar—and later moved up toward the high end, undercutting the traditional steel mills.
When I finished the minimill story, Grove said, “OK, I get it. What it means for Intel is...,” and then went on to articulate what would become the companyʼs strategy for going to the bottom of the market to launch the Celeron processor.
Iʼve thought about that a million times since. If I had been suckered into telling Andy Grove what he should think about the microprocessor business, Iʼd have been killed. But instead of telling him what to think, I taught him how to think—and then he reached what I felt was the correct decision on his own.
That experience had a profound influence on me. When people ask what I think they should do, I rarely answer their question directly. Instead, I run the question aloud through one of my models. Iʼll describe how the process in the model worked its way through an industry quite different from their own. And then, more often than not, theyʼll say, “OK, I get it.” And theyʼll answer their own question more insightfully than I could have.
My class at HBS is structured to help my students understand what good management theory is and how it is built. To that backbone I attach different models or theories that help students think about the various dimensions of a general managerʼs job in stimulating innovation and growth. In each session we look at one company through the lenses of those theories—using them to explain how the company got into its situation and to examine what managerial actions will yield the needed results.
On the last day of class, I ask my students to turn those theoretical lenses on themselves, to find cogent answers to three questions: First, how can I be sure that Iʼll be happy in my career? Second, how can I be sure that my relationships with my spouse and my family become an enduring source of happiness? Third, how can I be sure Iʼll stay out of jail? Though the last question sounds lighthearted, itʼs not. Two of the 32 people in my Rhodes scholar class spent time in jail. Jeff Skilling of Enron fame was a classmate of mine at HBS. These were good guys—but something in their lives sent them off in the wrong direction.
The Class of 2010 (Located at the end of this article)
As the students discuss the answers to these questions, I open my own life to them as a case study of sorts, to illustrate how they can use the theories from our course to guide their life decisions.
One of the theories that gives great insight on the first question—how to be sure we find happiness in our careers—is from Frederick Herzberg, who asserts that the powerful motivator in our lives isnʼt money; itʼs the opportunity to learn, grow in responsibilities, contribute to others, and be recognized for achievements. I tell the students about a vision of sorts I had while I was running the company I founded before becoming an academic. In my mindʼs eye I saw one of my managers leave for work one morning with a relatively strong level of self-esteem. Then I pictured her driving home to her family 10 hours later, feeling unappreciated, frustrated, underutilized, and demeaned. I imagined how profoundly her lowered self-esteem affected the way she interacted with her children. The vision in my mind then fast-forwarded to another day, when she drove home with greater self-esteem—feeling that she had learned a lot, been recognized for achieving valuable things, and played a significant role in the success of some important initiatives. I then imagined how positively that affected her as a spouse and a parent. My conclusion: Management is the most noble of professions if itʼs practiced well. No other occupation offers as many ways to help others learn and grow, take responsibility and be recognized for achievement, and contribute to the success of a team. More and more MBA students come to school thinking that a career in business means buying, selling, and investing in companies. Thatʼs unfortunate. Doing deals doesnʼt yield the deep rewards that come from building up people.
I want students to leave my classroom knowing that.
Create a Strategy for Your Life
A theory that is helpful in answering the second question—How can I ensure that my relationship with my family proves to be an enduring source of happiness?—concerns how strategy is defined and implemented. Its primary insight is that a companyʼs strategy is determined by the types of initiatives that management invests in. If a companyʼs resource allocation process is not managed masterfully, what emerges from it can be very different from what management intended. Because companiesʼ decision-making systems are designed to steer investments to initiatives that offer the most tangible and immediate returns, companies shortchange investments in initiatives that are crucial to their long-term strategies.
Over the years Iʼve watched the fates of my HBS classmates from 1979 unfold; Iʼve seen more and more of them come to reunions unhappy, divorced, and alienated from their children. I can guarantee you that not a single one of them graduated with the deliberate strategy of getting divorced and raising children who would become estranged from them. And yet a shocking number of them implemented that strategy. The reason? They didnʼt keep the purpose of their lives front and center as they decided how to spend their time, talents, and energy.
Itʼs quite startling that a significant fraction of the 900 students that HBS draws each year from the worldʼs best have given little thought to the purpose of their lives. I tell the students that HBS might be one of their last chances to reflect deeply on that question. If they think that theyʼll have more time and energy to reflect later, theyʼre nuts, because life only gets more demanding: You take on a mortgage; youʼre working 70 hours a week; you have a spouse and children.
For me, having a clear purpose in my life has been essential. But it was something I had to think long and hard about before I understood it. When I was a Rhodes scholar, I was in a very demanding academic program, trying to cram an extra yearʼs worth of work into my time at Oxford. I decided to spend an hour every night reading, thinking, and praying about why God put me on this earth. That was a very challenging commitment to keep, because every hour I spent doing that, I wasnʼt studying applied econometrics. I was conflicted about whether I could really afford to take that time away from my studies, but I stuck with it—and ultimately figured out the purpose of my life.
Had I instead spent that hour each day learning the latest techniques for mastering the problems of autocorrelation in regression analysis, I would have badly misspent my life. I apply the tools of econometrics a few times a year, but I apply my knowledge of the purpose of my life every day. Itʼs the single most useful thing Iʼve ever learned. I promise my students that if they take the time to figure out their life purpose, theyʼll look back on it as the most important thing they discovered at HBS. If they donʼt figure it out, they will just sail off without a rudder and get buffeted in the very rough seas of life. Clarity about their purpose will trump knowledge of activity-based costing, balanced scorecards, core competence, disruptive innovation, the four Ps, and the five forces.
My purpose grew out of my religious faith, but faith isnʼt the only thing that gives people direction. For example, one of my former students decided that his purpose was to bring honesty and economic prosperity to his country and to raise children who were as capably committed to this cause, and to each other, as he was. His purpose is focused on family and others—as mine is.
The choice and successful pursuit of a profession is but one tool for achieving your purpose. But without a purpose, life can become hollow.
Allocate Your Resources
Your decisions about allocating your personal time, energy, and talent ultimately shape your lifeʼs strategy.
I have a bunch of “businesses” that compete for these resources: Iʼm trying to have a rewarding relationship with my wife, raise great kids, contribute to my community, succeed in my career, contribute to my church, and so on. And I have exactly the same problem that a corporation does. I have a limited amount of time and energy and talent. How much do I devote to each of these pursuits?
Allocation choices can make your life turn out to be very different from what you intended. Sometimes thatʼs good: Opportunities that you never planned for emerge. But if you misinvest your resources, the outcome can be bad. As I think about my former classmates who inadvertently invested for lives of hollow unhappiness, I canʼt help believing that their troubles relate right back to a short-term perspective.
When people who have a high need for achievement—and that includes all Harvard Business School graduates—have an extra half hour of time or an extra ounce of energy, theyʼll unconsciously allocate it to activities that yield the most tangible accomplishments. And our careers provide the most concrete evidence that weʼre moving forward. You ship a product, finish a design, complete a presentation, close a sale, teach a class, publish a paper, get paid, get promoted. In contrast, investing time and energy in your relationship with your spouse and children typically doesnʼt offer that same immediate sense of achievement. Kids misbehave every day. Itʼs really not until 20 years down the road that you can put your hands on your hips and say, “I raised a good son or a good daughter.” You can neglect your relationship with your spouse, and on a day-to-day basis, it doesnʼt seem as if things are deteriorating. People who are driven to excel have this unconscious propensity to underinvest in their families and overinvest in their careers—even though intimate and loving relationships with their families are the most powerful and enduring source of happiness.
If you study the root causes of business disasters, over and over youʼll find this predisposition toward endeavors that offer immediate gratification. If you look at personal lives through that lens, youʼll see the same stunning and sobering pattern: people allocating fewer and fewer resources to the things they would have once said mattered most.
Create a Culture
Thereʼs an important model in our class called the Tools of Cooperation, which basically says that being a visionary manager isnʼt all itʼs cracked up to be. Itʼs one thing to see into the foggy future with acuity and chart the course corrections that the company must make. But itʼs quite another to persuade employees who might not see the changes ahead to line up and work cooperatively to take the company in that new direction. Knowing what tools to wield to elicit the needed cooperation is a critical managerial skill.
The theory arrays these tools along two dimensions—the extent to which members of the organization agree on what they want from their participation in the enterprise, and the extent to which they agree on what actions will produce the desired results. When there is little agreement on both axes, you have to use “power tools”—coercion, threats, punishment, and so on—to secure cooperation. Many companies start in this quadrant, which is why the founding executive team must play such an assertive role in defining what must be done and how. If employeesʼ ways of working together to address those tasks succeed over and over, consensus begins to form. MITʼs Edgar Schein has described this process as the mechanism by which a culture is built. Ultimately, people donʼt even think about whether their way of doing things yields success. They embrace priorities and follow procedures by instinct and assumption rather than by explicit decision—which means that theyʼve created a culture. Culture, in compelling but unspoken ways, dictates the proven, acceptable methods by which members of the group address recurrent problems. And culture defines the priority given to different types of problems. It can be a powerful management tool.
In using this model to address the question, How can I be sure that my family becomes an enduring source of happiness?, my students quickly see that the simplest tools that parents can wield to elicit cooperation from children are power tools. But there comes a point during the teen years when power tools no longer work. At that point parents start wishing that they had begun working with their children at a very young age to build a culture at home in which children instinctively behave respectfully toward one another, obey their parents, and choose the right thing to do. Families have cultures, just as companies do. Those cultures can be built consciously or evolve inadvertently.
If you want your kids to have strong self-esteem and confidence that they can solve hard problems, those qualities wonʼt magically materialize in high school. You have to design them into your familyʼs culture—and you have to think about this very early on. Like employees, children build self-esteem by doing things that are hard and learning what works.
Avoid the “Marginal Costs” Mistake
Weʼre taught in finance and economics that in evaluating alternative investments, we should ignore sunk and fixed costs, and instead base decisions on the marginal costs and marginal revenues that each alternative entails. We learn in our course that this doctrine biases companies to leverage what they have put in place to succeed in the past, instead of guiding them to create the capabilities theyʼll need in the future. If we knew the future would be exactly the same as the past, that approach would be fine. But if the futureʼs different—and it almost always is—then itʼs the wrong thing to do.
This theory addresses the third question I discuss with my students—how to live a life of integrity (stay out of jail). Unconsciously, we often employ the marginal cost doctrine in our personal lives when we choose between right and wrong. A voice in our head says, “Look, I know that as a general rule, most people shouldnʼt do this. But in this particular extenuating circumstance, just this once, itʼs OK.” The marginal cost of doing something wrong “just this once” always seems alluringly low. It suckers you in, and you donʼt ever look at where that path ultimately is headed and at the full costs that the choice entails. Justification for infidelity and dishonesty in all their manifestations lies in the marginal cost economics of “just this once.”
Iʼd like to share a story about how I came to understand the potential damage of “just this once” in my own life. I played on the Oxford University varsity basketball team. We worked our tails off and finished the season undefeated. The guys on the team were the best friends Iʼve ever had in my life. We got to the British equivalent of the NCAA tournament—and made it to the final four. It turned out the championship game was scheduled to be played on a Sunday. I had made a personal commitment to God at age 16 that I would never play ball on Sunday. So I went to the coach and explained my problem. He was incredulous. My teammates were, too, because I was the starting center. Every one of the guys on the team came to me and said, “Youʼve got to play. Canʼt you break the rule just this one time?”
Iʼm a deeply religious man, so I went away and prayed about what I should do. I got a very clear feeling that I shouldnʼt break my commitment—so I didnʼt play in the championship game.
In many ways that was a small decision—involving one of several thousand Sundays in my life. In theory, surely I could have crossed over the line just that one time and then not done it again. But looking back on it, resisting the temptation whose logic was “In this extenuating circumstance, just this once, itʼs OK” has proven to be one of the most important decisions of my life. Why? My life has been one unending stream of extenuating circumstances. Had I crossed the line that one time, I would have done it over and over in the years that followed.
The lesson I learned from this is that itʼs easier to hold to your principles 100% of the time than it is to hold to them 98% of the time. If you give in to “just this once,” based on a marginal cost analysis, as some of my former classmates have done, youʼll regret where you end up. Youʼve got to define for yourself what you stand for and draw the line in a safe place.
Remember the Importance of Humility
I got this insight when I was asked to teach a class on humility at Harvard College. I asked all the students to describe the most humble person they knew. One characteristic of these humble people stood out: They had a high level of self-esteem. They knew who they were, and they felt good about who they were. We also decided that humility was defined not by selfdeprecating behavior or attitudes but by the esteem with which you regard others. Good behavior flows naturally from that kind of humility. For example, you would never steal from someone, because you respect that person too much. Youʼd never lie to someone, either.
Itʼs crucial to take a sense of humility into the world. By the time you make it to a top graduate school, almost all your learning has come from people who are smarter and more experienced than you: parents, teachers, bosses. But once youʼve finished at Harvard Business School or any other top academic institution, the vast majority of people youʼll interact with on a day-today basis may not be smarter than you. And if your attitude is that only smarter people have something to teach you, your learning opportunities will be very limited. But if you have a humble eagerness to learn something from everybody, your learning opportunities will be unlimited. Generally, you can be humble only if you feel really good about yourself—and you want to help those around you feel really good about themselves, too. When we see people acting in an abusive, arrogant, or demeaning manner toward others, their behavior almost always is a symptom of their lack of self-esteem. They need to put someone else down to feel good about themselves.
Choose the Right Yardstick
This past year I was diagnosed with cancer and faced the possibility that my life would end sooner than Iʼd planned. Thankfully, it now looks as if Iʼll be spared. But the experience has given me important insight into my life.
I have a pretty clear idea of how my ideas have generated enormous revenue for companies that have used my research; I know Iʼve had a substantial impact. But as Iʼve confronted this disease, itʼs been interesting to see how unimportant that impact is to me now. Iʼve concluded that the metric by which God will assess my life isnʼt dollars but the individual people whose lives Iʼve touched.
I think thatʼs the way it will work for us all. Donʼt worry about the level of individual prominence you have achieved; worry about the individuals you have helped become better people. This is my final recommendation: Think about the metric by which your life will be judged, and make a resolution to live every day so that in the end, your life will be judged a success.
The Class of 2010
“I came to business school knowing exactly what I wanted to do—and Iʼm leaving choosing the exact opposite. Iʼve worked in the private sector all my life, because everyone always told me thatʼs where smart people are. But Iʼve decided to try government and see if I can find more meaning there.
“I used to think that industry was very safe. The recession has shown us that nothing is safe.”
Ruhana Hafiz, Harvard Business School, Class of 2010
Her Plans: To join the FBI as a special adviser (a management track position)
“You could see a shift happening at HBS. Money used to be number one in the job search. When you make a ton of money, you want more of it. Ironic thing. You start to forget what the drivers of happiness are and what things are really important. A lot of people on campus see money differently now. They think, ʻWhatʼs the minimum I need to have, and what else drives my life?ʼ instead of ʻWhatʼs the place where I can get the maximum of both?ʼ”
Patrick Chun, Harvard Business School, Class of 2010
His Plans: To join Bain Capital
“The financial crisis helped me realize that you have to do what you really love in life. My current vision of success is based on the impact I can have, the experiences I can gain, and the happiness I can find personally, much more so than the pursuit of money or prestige. My main motivations are (1) to be with my family and people I care about; (2) to do something fun, exciting, and impactful; and (3) to pursue a long-term career in entrepreneurship, where I can build companies that change the way the world works.”
Matt Salzberg, Harvard Business School, Class of 2010
His Plans: To work for Bessemer Venture Partners
“Because Iʼm returning to McKinsey, it probably seems like not all that much has changed for me. But while I was at HBS, I decided to do the dual degree at the Kennedy School. With the elections in 2008 and the economy looking shaky, it seemed more compelling for me to get a better understanding of the public and nonprofit sectors. In a way, that drove my return to McKinsey, where Iʼll have the ability to explore private, public, and nonprofit sectors.
“The recession has made us step back and take stock of how lucky we are. The crisis to us is ʻAre we going to have a job by April?ʼ Crisis to a lot of people is ʻAre we going to stay in our home?ʼ”
John Coleman, Harvard Business School, Class of 2010
His Plans: To return to McKinsey & Company
Clayton M. Christensen (cchristensen@hbs.edu) is the Robert and Jane Cizik Professor of Business Administration at Harvard Business School.
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