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Confucian economyBaoqing.comThe “unrestrained hearing” trend of thinking
Author: Kong Xianglai
Source: “Confucianism” No. 3, 2021
Abstract: Confucianism has deeply influenced the connotation of “unrestrained hearing” in the East, and it also has a clear “unrestrained hearing” trend in economics. This trend is important in four aspects: First, Confucianism recognizes the existence of self-interest and believes that they can actively seek material wealth; second, they comply with division of labor, cooperate to promote social development, and oppose the division of labor that is natural in people; third, they oppose any tax policy that restricts commodity mobility, and actively develop unrestricted trade; fourth, they oppose the authorities directly engaged in production and operation activities, and actively restrict tax revenue and the government’s expenditure and scale. These well-known “unrestrained and listened” directions, together with strong ethical orientation, have become the main characteristics of Confucian economic thinking.
Keywords: Unrestrained listening; economic thinking; Confucianism;
Author introduction: Kong Xianglai, male, born in 1978, from Cao County, Shandong, lecturer at Zhejiang Academy of Sciences, the purpose of the discussion is to think about history and Confucianism.
Introduction
The emphasis on lightness is an ordinary abstraction of Confucianism, and even people blame the obstacles of Confucian economic thinking for the economic development of modern China and the failure to develop capitalism. However, Chen Weizhang found that Confucianism not only replies to “social legislation” in economic policies, but also to “unrestrained hearing” [1]. Tang Qingzeng also believed that Confucian financial politics has two characteristics: “One is to listen to the main principles” and “the second is to be weak” [2]. “Unrestrained listening” is the policy initiative of the modern Oriental unrestrained economics. Zhu Jia believes that using it to learn the “opening up the common Confucianism’s idea of ”enabling incomprehensible” is not appropriate [3]. However, if we consider the deep source of “unrestrained hearing” and Confucianism, we will trust that it is not inappropriate to use it to highlight the direction of Confucian economic thinking. The Oriental Unrestrained Issues and Promotion of the concept of “unrestrained hearing” by the French Confucian School, the Confucian School deduced the economic “unrestrained hearing” initiative from their natural legal philosophy, and its natural legal philosophy has a deep source of thought and tradition of Chinese Confucianism [4]. Moreover, Kuai Nai, the founder of the Chinese School of Confucianism, believed that Confucianism’s books are natural codes and the basic law of China. Confucianism and China are a country that is completely governed by natural law, and people produce and live in accordance with natural law [5]. It can be seen that, based on Quina’s view, Confucianism, who worships natural law and has the highest understanding of natural law, must be a kind of “unrestrained and listened to the principles” in economic thinking. Of course, modern China does notAs beautiful as Kuai Nai wrote, Confucianism is not a complete economic unrestrained theory, but it is impossible to say that there is a “unrestrained and listened” trend in Confucian economic thinking.
In 1912, Chen Weizhang first applied the term “unrestricted listening” in his doctoral essay to refer to the characteristics of Confucian socialist movements following the “natural development process” of things [6]. In 1936, Tang Qingzeng also pointed out in his book “History of Economic Thoughts in China” that Confucian financial politics has the characteristics of “hearsalism”, and believed that Confucian “unrestrained listening” is “avoiding the rich” and opposed the interests of official business and civilians [7]. Chen and Tang both studied american and studied economy. They found that the “unrestrained and listened” characteristic of Confucian economic thinking was obviously influenced by the Eastern unrestrained theory of economy. Between Chen and Tang dynasties, Hu Ying and Xiong Meng also used the Oriental “unrestrained listening principle” to analyze Lao Tzu’s economic thinking [8]. However, the highlight and development of the concept of “unrestrained listening” was influenced by Confucianism rather than Lao Tzu’s thoughts, and Kuai Nai also criticized Lao Tzu and Taoism in a serious discussion [5]. In 1983, Hou Jiaqing published a book called “The Unrestrained Confucian Economic Thoughts of Pre-Qin Confucianism”Cultivation, and discussed the economic thinking of Confucius, Mencius and Xunzi and their “unrestrained hearing” characteristics [9]. In 1992, Xunmin published a book called “The Pure Source of China by the French Conservative Agriculture School”, which compared the differences between the Confucianism’s “unrestrained and listened to the Confucianism’s “unrestrained” thinking [4]. In 1998, Ma Wei published an article “The Unrestrained Economic Thoughts on Confucianism”, which briefly assessed the unrestrained economic thoughts of Confucian figures such as Confucius, Mencius, Ye Yangsheng, and Qiu Jun [10]. In the same year, Hu Jichuang published the book “History of Chinese Economic Thoughts” [11], and Sheng Hong published the book “Explanation of Economic Thoughts of Confucianism” [12] in 2016, which also mentioned the “unrestrained and listened” characteristics of Confucian economic thinking.
In these discussions, Chen Yingzhang, Hou Jiagui, Ma Yi and others used Sima’s economic thinking and view of “Historical Records: Farming and Translation” as a Confucian classical “unrestrained and listened to the subject matter” which seems inappropriate. Although Sima is inHis academic influence is deeply influenced by Confucianism, and his understanding of human self-interest is also consistent with Confucianism. However, what he said, “the good ones are because of it” is clearly a replica of Huang Lao’s “adaptation to use” thinking, and a reaction to the actual policy of “rest with the common people” in the early Han Dynasty. This article does not agree with Confucius’s idea of ”ruling without destiny” as Confucianism’s “unrestrained and obedient” thinking. Because what Confucius said, “governance without doing” is a leading art, which refers to the monarch “for politics and virtue”, selecting talents and abilities, so that the abilities can respect their duties and govern from a downward way, rather than referring to the “unrestrained and responsible responsibilities” of economic governance. Not only Confucianism, Lao Tzu’s “inaction” is not the economic unrestrained doctrine, because Lao Tzu’s “inaction” is to curb human desires and to fundamentally oppose economic development, let alone become the source of China’s “unrestrained and listened to the principle of “unrestrained and listened to the principle of”? This article believes that the above discussion is important to two contributions: one is to point out the natural foundation of Confucianism’s “unrestricted hearing” theory, that is, the Confucian thinking on the way of heaven; the other is to point out the ordinary principle of Confucianism’s “unrestricted hearing” theory, that is, what Confucius said, “benefits it because of the benefits of the common people.” The lack of research is not only the same as the “rule of nothing” in Confucianism as “unrestricted hearing” and the “good ones are used to treat the Confucianism as a representative of the “unrestricted hearing” principle, but the important thing is the lack of systematic assessment of the “unrestricted hearing” orientation of Confucian economic thinking.
The purpose of this article is not to propose new ideas or discover new information, but to try to use old data to prove an old point that is less noticeable to people, and to fully demonstrate the specific content of the Confucian economic thinking “unrestricted and listened to”. As Sheng Hong said, the profound meaning of “unrestrained listening” is “the result of following the natural order and following the natural order” [13]. Following the natural order and the evolution result from the natural order must mean respecting individuals’ efforts to seek material wealth, respecting the division of labor caused by individual differences, ensuring that trade is not restricted, and reducing the situation of the authorities. These are the basic contents of modern “unrestrained auditory theory”. This article will proceed from these aspects and carefully evaluate the “unrestrained and listened” direction of Confucian economic thinking. Based on the space limitations, the assessment scope of this article is important
