中国历史上贵义贱利思想的研究

【作者】 孟庆昇；

【导师】 张守军；

【作者基本信息】 东北财经大学 ， 经济思想史， 2003， 硕士

【摘要】 贵义贱利、重本抑末和黜奢崇俭是中国古代传统经济思想的三大教条。自汉昭帝始元六年(公元前81年)起，直到鸦片战争后，中国思想界受到近现代西方思潮的冲击以前，以上述三大教条为特征的经济思想占据了统治地位，在中国历史上有着深远的影响。其中，贵义贱利论是整个传统经济思想体系首要的中心命题，后两点只是它的派生物，是其在国家政策和生活伦理上的具体反映。 义利之辩是中国经济史、文化史、思想史上一个经久不息的论题，它既属于经济和伦理道德的范畴，又内涵于文化的范畴，在这个层面上理解，贵义贱利论就不仅仅是经济利益与道德准绳之间的主从关系论，它本身又是中国传统文化的一部分。事实上，贵义贱利论的产生和发展与中国传统文化的主体——儒家文化有着密切的关系。在中国古代漫长的封建社会中，贵义贱利论依托于儒家文化的官方背景，成为统治阶级制定经济政策的重要标准，重农抑商更是成了几乎所有封建王朝的根本国策。贵义贱利论在不断强化自己正统经济思想地位的同时，反过来也深刻地影响了和阻碍了中国封建社会经济的发展，文化的发展，以及体制的变迁，它是记录我们这个古老民族蹒跚步履的殇曲哀歌。 但是贵义贱利论这种阻碍社会经济发展的“惰性”，并不是一开始就存在的。和任何一种理论思想一样，贵义贱利论也有自己的历史渊源、产生背景和发展脉络。对社会发展和思想领域的积极作用和消极影响的正反两方面转化也是有一定的历史条件和过程的。历史上也不乏司马迁、李觏、苏洵和叶适等人对贵义贱利论批判的真知灼见，然而在封建正统的阴影下却没有引起足够的重视，最终都湮没无声了。鸦片战争的隆隆炮声震掉了中国封建社会的招牌，也给中国思想界带来了西方文明的冲击，但是贵义贱利论却没有彻底地退出历史舞台，时至今日，那老旧的旋律还时常在我们耳畔响起，只不过是增添了一些更加刺耳的音符——物极必反所带来的道德缺失、拜金主义、享乐主义的盛行。 在一个充满机遇和挑战的时代，在一个呼唤民族复兴的时代，也呼唤一种健康的义利观。它不应该是打着传统文化旗号的残缺糟粕，更不应该是抛弃优良传统的虚无主义，而应该是将传统中的积极因素加以吸收、改造为利于社会内容摘要秩序稳定的，利于人们个体和群体之间关系和谐、健全人格培养的思想体系。 本文希望通过对贵义贱利论的研究，论述，来阐释这样一个观点，在向市场经济体制转轨的过程中，在创建中国本土经济学的道路上，不但不应忽视传统和历史上重要思想的作用，反而应该更加重视，因为社会的进步是以经济发展为基础的，经济发展的本质是文化的发展，而文化发展的本质是一个民族在思想上的成熟。更多还原

【Abstract】 Advocating justice but depreciating benefits, regarding agriculture but restraining commerce and excluding luxury but upholding frugality are three doctrines of traditional economic thoughts in ancient China. The predominate economic thoughts with three prominent doctrines mentioned above influenced Chinese history for such a long time-from BC 81 to great shock of Chinese intellectual group suffered from the western thoughts after the Opium War. The theory of advocating justice but depreciating benefit acted as a primary statement in the whole ideological system, while the latter two were its derivatives, and its concrete reflection in national policies and moral standards.The controversy between justice and benefits is an everlasting topic in China’s economic, cultural and ideological history, which belongs to the field of economics and ethics and the field of culture as well. In this sense, the theory of the justice and benefits is not only the relationship between the principal-economic benefits and the subordinate moral rules, but part of Chinese culture. As a matter of fact, the birth and the development of the theory is closely related the body of Chinese culture-Confucianism. In China’s long history of feudal society, the theory became an important standard for ruling class’s economic policy in the light of its official background and regarding agriculture but restraining commerce was even the basic state policy for all feudal dynasties. While maintaining its mainstream status, this theory also exerted its reverse influence upon the social and cultural development and the system transfer positively and negatively.But "inertia" of the theory of advocating justice but depreciating benefit, which is hindrance to social economic development, does not exist at the beginning. As any other kind of theory thought, the theory of advocating justice but depreciating benefit has it’s own origin, background and developing track too. There are certain historical conditions and periods to transform negatively or positively in social development and intellectual area. Correct judgments to the theory of advocatingjustice but depreciating benefit are not scarce in history, like Sima Qian, Li Gou, Su Xun and Ye Shi, etc. But under shade of the feudal orthodox, they has not been receiver enough attention, disappearing silently at last. Even the gun’s roar of the Opium War shed off the signboards of China’s feudal society, bringing the shock of the western civilization to Chinese intellectual group, the theory of advocating justice but depreciating benefit has not withdrawn from the historical stage completely. Even to nowadays, that old melody still echoes frequently on the side of our ears, with some more ear-piercing notes only - Moral-absentness, materialism and the prevailing of hedonism.It is an age full of challenges and opportunities as well, awaking national rejuvenation and the reestablishment of a new and sound view on the justice and benefits, which should not be labeled by the traditional culture and even worse, nihilism dumping favorable tradition. The process should involve the adoption of the traditional incentive factors and the transformation of spiritual system that benefits the social stability and facilitates the harmonious relationship between and individuals and collectives.Through the analysis of the view of advocating justice but depreciating benefit, the dissertation focuses on such a statement: in the transitional process to market economy system and in the road to establish Chinese-based economics, some traditionally and historically critical views should not be neglected but on the contrary, should be given proper priority to, because social progress is based on economic development, while economic development lies essentially in cultural development, which is essentially the national maturation of spirits.更多还原