论儒家资本主义学说

【作者】 章益国；

【导师】 盛邦和；

【作者基本信息】 华东师范大学 ， 史学理论与史学史， 2003， 博士

【摘要】 儒家资本主义学说是解释战后东亚经济兴起的理论之一。其引述韦伯理论，认为儒家传统伦理促进经济发展，成就了日本、四小龙等“东亚奇迹”。该学说曾经与“亚洲价值”论、“东方式经营”、“儒商”等论调声息共同，相互援引，流行一时，并引起激烈争论。但其支持者中，随声附和的不少，其感情的认同甚于理性的反思，浮泛的比附多于谨慎的论证，使该学说整体上缺乏严谨的理论建构，持论不够质实，仅仅停留在假说阶段；反对者则多转而把东亚成功归因于制度因素。然而“制度论”与“文化论”只是立论角度不同，本身并不矛盾，所以反对者的“体系外的驳论”，仍无助于揭示儒家资本主义学说理论内部的不足，相反造成论辩双方的话语错位，没有形成针锋相对的有效论战。正反两方看似分歧很大，其实抑扬同样都有所失当，又合谋霸占了反思的空间。 亚洲金融危机爆发后，儒家资本主义学说阵营应对失措，“东亚模式”也受到学界质疑。所以，金融危机不仅暴露了亚洲的问题，也暴露了亚洲研究的问题。而东亚的剧起和顿挫，也已经给我们提供了新的历史高点去反思。经过金融危机，儒家资本主义“思潮”已经成为历史，现在可以在一定的距离外考察它了。 “儒家资本主义”其实是一系列相关联的“亚洲论述”中的一种。这些论述中，“东亚奇迹”、“东亚模式”、“亚洲价值观”、“儒商”以及“新儒家”等，分别在历史学、经济学、社会学、政治学和哲学领域，都已经得到了充分的研究。唯独“儒家资本主义”，参与其中讨论的人不少，而把它本身作为对象来研究的论著则基本上还没有。本论文拟对儒家资本主义学说作史的回顾，从学术史的角度，出乎其外，作研究之研究。 本论文第一章将回顾儒家资本主义学说的历史，介绍其代表人物与著作的观点。“日本文化特殊论”、“日本经营论”等从文化上解释日本成功的论说是该学说的滥觞；西方学者赫尔曼·康恩、麦克法科尔、彼得·柏格最早提出了该学说的一些主张；金耀基、杜维明、余英时海外华人学者则被认为是该学说代表人物。本章还回顾了儒家资本主义学说的“思潮化”及最终退潮的历程，并把亚洲金融危机当作一个“学术事变”，用来考察儒家资本主义学说的应变机制，反思这个名噪一时的学说逐渐沉寂的原因。 “思潮化”了的儒家资本主义学说，其学理与价值，构成了一对矛盾。本论文第二章、第三章将考察儒家资本主义学说的学理逻辑；第四章、第五章将考察儒家资本主义学说蕴含的价值问题。 第二章回顾儒家资本主义学说的理论来源“韦伯命题”—这个儒家资本主义论既奉为圭桌又试图超越，而被另外一些人视为子虚乌有的聚讼纷纷的命题—在学术史中的各种不同存在。从学术史的新视角，提出“韦伯命题”从无到有、又经过三次变奏的假说。本文认为“韦伯命题”在韦伯本人那里有一个发展过程;到美国学者帕森斯、贝拉师徒那里，又是一变;到了儒家资本主义学说拿韦伯理论来解释东亚经济发展，就不无比附之嫌了。本章通过儒家资本主义学说与韦伯学说的比较，说明了为何儒家资本主义学说没有韦伯理论有说服力的原因。 第三章在第二章对儒家资本主义学说的论证逻辑做史的回溯后，以儒家资本主义学说的一个基本的分论点:“勤俭论”为分析对象，介入学说的内部论证结构。“勤检论”主张:传统儒家的“勤俭”伦理，促进了二战后东亚经济的发展。“勤俭论”是儒家资本主义学说各种分论点中最具说服力的一个，本身是比较准确的。这能使我们排除一些干扰，把它与韦伯理论的置于相对真空中，考察两者的关系。通过对“勤检论”的考察，我们可以看出儒家资本主义学说没能充分考量“伦理”文化因素与制度因素在经济发展中的互动，因而无法提供东亚经济增长的有效解释模式。 第四章分两个层次，首先分析儒家资本主义学说本身蕴含的“价值中立与价值诉求”的紧张:其后视界从平面移至纵向，从儒家资本主义学说的发展史，考察价值因素如何构成其流行的基础。 第五章在第四章通论儒家资本主义学说的价值问题后，选择一个价值主题词:“亚洲论述”，作为切入点，来分析儒家资本主义学说的价值背景。本文认为，东西方的“人—我”对视与全球资本主义世界体系的“中心—边缘”格局，是产生“亚洲论述”背后的权力支配结构。儒家资本主义学说，就是以此种价值图谱为背景。 花落春仍在。“儒家资本主义”，作为一种“思潮”过去了，作为一个“学说”，它却依然有其一定价值，需要继承清理。儒家资本主义学说对“文化与现代化”的大话题，提供了可贵的探索，在学术史上当有一席之地。更多还原

【Abstract】 Post-confucian thesis explains the rising up of east-Asian economy. Quoting the theory of Max Weber, the thesis considers the Confucian ethics promoting the economic development and achieving the "east-Asian miracle" in Japan and "four little dragons".This thesis once compares with the view of Asian values, East Asian entrepreneur’s spirit, ethics of modern administrators, and causes active disputes. Most of the supporters chime in with the thesis in defect of rational contemplation and careful argumentation. This renders post-confucian thesis lacking of precise theory foundation and abundant reasoning. The opponents own the success of east-Asian to the institutional factor. But institutionalism and culturalism differ only in angles with no conflict themselves. The argue outside system can not discover the inner shortage of this thesis and causes invalid dispute. The two disputing sides both have their misgivings rather than a deep gap, lacking of meditation.After the breakout of Asian financial crisis, post-confucian thesis loses its way as well as Asian ways. The financial crisis exposes not only the problem of Asian but also the correlative research localization. Meanwhile the growing up and declining of east-Asian gives us a new angle of view. Now the post-confucian thesis has gone with, the history, we can review it from a proper distance.Post- Confucian thesis is one of the associated Asian discourses, which include east-Asian miracle, east-Asian model, Asian values, ethics of modern administrators and new Confucianism. These dissertations gain abundant attentions in the area of history, economics, sociology, politics and philosophy. But there is nearly no treatise focusing on post-confucian thesis. That’s one of the reasons for me to review the thesis historically.The first chapter of my dissertation retrospects the history of post-confucian thesis , introducing the famous delegates and main works. The headstream of this thesis involves the view of Japanese special civilization and the view of Japanese management etc, which explain the success of Japanese from the point of culture. Western scholars such as Herman.Kahn, Rvoderick MacFarquhar, Peter Berger raise the propositions of this thesis at first, while Chinese scholars abroad such as Ambrose Y.G.King, Tu Weiming, Yu Yingshi are treated as the delegatesof this thesis. This chapter also introduces the theory’s development and contabescence, regarding Asian financial crisis as an " Academic incident" to analyse the strain reflecting system of post-confucian thesis. Why does this once -noted thesis fade away gradually?Once as a tender, post-confusian thesis consists of the contradictory value and academic logic. Chapter two and three analyse the academic logic while chapter four and five review the value problems.Chapter two looks back over various existences of "Weber’s proposition". Some scholars regard this proposition as sacred orgin ,trying to overpass, while others overlook it. In the new point of academic history, this chapter also proposes a suppose that Weber’s proposition experiences three changes. First, Weber himself promotes the development of this proposition. Second, this proposition gets a new change by two Amercian scholars 桾.Parsons and his student Robert Bellah. Third, post-confucian thesis unseemly uses Weber’s theory to explain the development of east-Asian economy. With the compare of post-confucian thesis and Weber’s theory, this chapter commentates why post-confucian thesis has less power of persuasion than Weber’s theory.After the review of reasoning logic in Chapter two, chapter three analyses a sub-view of "industrious ethics" to make clear the inner argumentation frame. Industrious ethics considers traditional industrious thoughts promote the east-Asian economic development after the World War two. Industrious ethics is one of the most persuasible sub-view in the various points of post-confucian thesis, which makes us viable to remove interference and see about the isolated relationship between post更多还原