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題名:家族、超越家族、制度:臺灣與德國社會創業個案研究
作者:黃章育
作者(外文):Chang-Yu Huang
校院名稱:國立中山大學
系所名稱:企業管理學系研究所
指導教授:高明瑞
學位類別:博士
出版日期:2012
主題關鍵詞:社會資本信任制度家族社會創業trustsocial capitalinstitutionfamilysocial entrepreneurship
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本研究的起點為華人社會的文化傳統,家族主義與家文化,對於社會創業的發生提供什麼樣的影響。從福山的信任理論出發,以社會資本理論、社會創業研究和第三部門管理為理論基礎,提出以社會浮現觀點作為社會創業研究新典範,包含三個社會創業分析重點:社會創業行動依存的社會脈絡、社會創業行動主體,以及社會創業創造過程及其後續發展。
在社會浮現新典範下,論文的研究預設為:不同的社會提供不同的社會脈絡,引導社會創業行動的發生,並且形塑社會創業發展的方向。以身心障礙者社會照顧服務領域為例,本研究以臺灣與德國兩個社會創業個案為研究對象,探討研究問題如下:
第一, 在臺灣與德國兩個不同的社會脈絡下,由身心障礙者家長自發組成的社會創業行動主體,如何由自身家庭出發,逐漸擴展到家族之外,透過集體社會創業行動,創造新組織或新實務的生成?
第二, 隨著社會創業成果的出現,後續的社會創業發展在社會創業行動主體和其所依存的社會脈絡互動影響下,是否展現不同的形貌?對此社會創業發展的樣態,可能的理論解釋為何?
針對研究問題,在方法上發展三個分析概念作為個案研究的分析架構。首先針對社會創業行動依存的社會脈絡,以信任範疇和福利混合概念為理論基礎,前者界定社會信任發展,後者提供四部門分工分析架構,兩者之間的理論連接點是社會資本。繼而針對社會創業創造過程:新組織或新實務生成,以創業系統為分析圖式,將行動者、時間、地方和新價值創造之間的動態關係整合納入創業系統,分析社會創業組織或實務生成的過程。最後針對後續的社會創業發展,運用多元價值評價模式,討論不同的價值模式可能形塑社會創業行動主體的社會創業認同,牽引社會創業發展的未來方向。
以臺灣社會創業個案分析為主,借鏡德國個案的發展經驗,研究發現可以總結為:在兩個不同社會的個案中,身心障礙者家長自發興起的社會創業行動,展現出從家族信任,超越家族信任,再到建立制度信任的社會信任擴展過程,亦即從家庭的凝聚性社會資本出發,經由長期互助經驗,形成非正式的家長自助團體,累積集體社會創業的共同信任基礎:連結性社會資本,進而透過正式化和制度化過程,將信任範疇擴展到制度層面,藉由第三部門組織,逐步建構與政府、社區和企業其他部門共同治理、共同生產與共同管理身心障礙者社會照顧服務的制度信任,培育集體的公民性社會資本。
比較臺灣與德國兩個社會創業個案的研究意涵:德國的個案展現出從社會創業到社區再生,經由正式與非正式制度之間相容協作,從地方到聯邦層層協調,社會創業系列成果能夠整合進入集體的制度信任;臺灣的個案則表現出家園與組織兩種社會創業成果分立又交錯混雜,盡管能夠從家族信任進展到超越家族的共同信任,並走向第三部門組織正式建制的制度化過程,然而正式與非正式制度之間相互競合,社會創業行動主體在家園化與組織化兩種社會創業認同之間摸索,尋找適切的社會創業發展方向與定位。
從比較文化社會學的角度來看,臺灣與德國兩個社會創業個案的發展差異可以視為兩種價值模式:「家園價值」與「公民價值」之間的對話與再思考。家園價值重視傳統、地域觀念和個人關係紐帶,以個人聲譽和人際信任為評價基礎;公民價值則強調集體福祉,個人利益必須置於集體利益之後,以平等和公民團結為評價基礎。盡管臺灣的個案尚未發展出成熟的制度協作表現,經由集體社會創業,仍然實現了從家園價值到公民價值的初步擴展。至於更進一步地調合兩種價值模式使其相契於臺灣的社會脈絡,需要累積更多的實作經驗與反思,逐步建構臺灣社會身心障礙者社會照顧服務的制度信任。
作為結論,本研究提出一個規範性的社會創業論點:華人家族主義與家文化傳統作為社會創業行動依存的社會脈絡,提供臺灣身心障礙者家長投入社會創業行動的起點,藉由社會創業的集體性質、創造過程及其社會革新動能,社會創業或許能夠提供臺灣社會一個新的可能性:藉由集體社會創業歷程,擴展社會信任,累積集體公民性社會資本,為華人第三部門組織與管理和其所鑲嵌互動的社會脈絡挹注新的社會價值,超越華人家族主義與家文化傳統的文化約束。
Based on the insight from Fukuyama’s notion of trust, the main philosophy of the study is: How is it possible for societies characterized by traditional paradox of familism to move beyond the limited radius of trust (in-group collectivism) and reach to the wider and greater social trust (institutional collectivism)?
With family as a starting point, the study is based on three theoretical traditions: social capital theory, third sector research and social entrepreneurship studies. Drawing on two case studies in the specific area of social care services in Taiwan and Germany, research questions are addressed as: How does family-driven social entrepreneurship have emerged and developed in two different societies? If any, what is the main difference between the developments of two cases? And how this difference can be explained through social capital theory?
Following social emergence paradigm, three foci of analysis, namely social context, collective actors, and emergence process are discussed. Furthermore, three analytical tools for family-driven social entrepreneurship are developed, that is, four-sector-division framework (based on the concept of welfare mix), entrepreneurial system (based on Bruyat and Julien), and domestic versus civic orders of worth (based on Boltanski and Thevenot).
The findings suggest that with family as a starting point, social entrepreneurship is grounded, emerges and evolves in the distinctive social contexts. For the case of Taiwan, with the role of self-help group, family-driven social entreprenurship might provide the potential for social transformation from family tie to beyond family, creating a new organization in the third sector.
In contrast, for the case of Germany, social entrepreneurship development presents as from family-driven social entrepreneurship to community development. With multi-level associations and the functional coordination among the public administrations, third sector organizations and families as well as the surrounding communities, family-driven social entrepreneurship may reach at the institutional level. By integrating to and coordinating in the coherent interaction between formal institutions and informal cultures, the development of the German case can be related to institutional collectivism.
Based on the implications, a contextual Framework for family-driven social entrepreneurship is proposed, namely Family, beyond family, and institution: Developing family-driven social entrepreneurship in Context.
From my perspective, social entrepreneurship not only aims to make the isolates re-integrate into society, but also, with macro vision, to make institutions change for society. The direction of institutional change, echoing Fukuyama, is toward the development of an inclusive and vital society through social capital and trust, that is, not only cultivating personal and particularistic trust but also enriching generalized and institutionalized trust in society. With those aims, social entrepreneurship is context-sensitive. Both ends and means of social entrepreneurship are embedded in social context.
As a concluding thought, I stress that social entrepreneurship is contextual. With family as a starting point, social entrepreneurship is grounded, emerges, and evolves in distinctive contexts in different societies. Furthermore, in line with Fukuyama, but going further, it is possible for the societies traditionally characterized by the paradox of familism to move toward more inclusive and higher trust through social entrepreneurship. In its essence, social entrepreneurship reveals the ethic of economic life in modern society, that is, not only to accumulate material wealth, but rather to enrich trust for the wider-society as wide a society as possible.
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