characteristics of the industry or market (cordon, 1991), past critical events in the company’s history (Pettigrew, 1979), and the beliefs of the early founders of the organization (Schein, 1983). Those values that lead to effective solutions to problems begin to evolve into assumptions and are no longer questioned. This shared teaming process is one reason for the difficulty in changing culture because even as the organization’s external environment changes these same guiding principles are still used to solve problems. One way to uncover cultural components is to research critical incidents in the organization’s history (Pettigrew, 1978). How members have dealt with significant events is reflective of organizational norms and beliefs. Norms and beliefs of this nature, if accepted, will eventually evolve into assumptions.
2.2 Chinese Culture
Different researchers gave rather different definition on culture. In this part, the study is only focused on Chinese culture.
Although there are different politics, society and economy, Yin (2000) stated the core Chinese values could still be identified. There exit conflicting schools of thought, such as Buddhism, Taoism, and Confucianism, and the traditional Chinese contains various thought. By comparison and contrast analysis of these various thought, Tu (1991) and Kuo (1987) concluded that Confucianism has played the most important part in shaping Chinese culture and gained a unique position.
A feeling of compassion in th英语论文网 【http://www.51lunwen.org】e East can be learned by the West (Liu Shu-hsien in Tu 1996,). However, The Westerner’s warmth and love for others, his spirit of social responsibility, his loyalty to ideas, to which oriental counterparts cannot measure up. Liu Shuhsien in Tu (1996) explained that solely zeal or love is not the highest affection between men. This is because love or zeal always exists in its acquisitive instinct and the will to power. On the other hand, Western culture values are based on its religious emphasis, which is on all merits ultimately coming from God.
Wang (1989) defines the “Confucian world” as “the core areas” of Taiwan, Hong Kong, China, Korea, and around the edges, Japan and Vietnam. At the same time, Tu (1989) specifically defined that Confucian value forms the Chinese life, and it is the manifestation of Asian spirituality. Such values include commitment to consensus, respecting education, saving for the next generation and future, family loyalty, frugal life style, respect for power, a diligent work ethic and orderliness. Villegas (1998) stated that the entire society’s capability to devote itself successfully to the responsibility of development is contributed by these values.
Rodrigues (1996) emphasized that Confucian values influence greatly on Chinese individuals in East Asian cultures (the People’s Republic of China, Hong Kong, Taiwan, Japan and South Korea). In essence, there are high normative integration-like relationships between these individuals, and they ad
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