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Chen Weizhang’s Distribution Implications
Author: Wang Qi (Beijing Department of Philosophy, Confucian Studies Institute)
Source: “Humanities and Journal” Issue 6, 2023
Abstract: The distribution problem is the focus of “Kongmen Finance”, but its research value has been affected for a long time. href=”https://www.blog-taipei.online/Jia/%e5%85%a9%e5%80%8b%e9%95%b7%e6%9c%9f%e9%85%8d%e5%90%88%e5%b0%8d%e8%b1%a1/”>Incubation NetworkThe book must be a mask of “consumption and production” and is ignored by students. This article mainly displays Chen Weizhang’s thoughts on Confucianism’s righteousness, and also compares the teachings of Oriental Discipline. On the one hand, Chen Weizhang insisted on distributing production talents, and used “sucking to replace farming” to explain the value details of the differences; on the other hand, the principle of “not competing with the common people” is more suitable for differences, and so on. The reason why Chen Weizhang is so heavy, beautiful and easy to sing? Beautiful…singing…sweet? The sound is sweet, and the fair distribution of Confucianism is because it wants to respond to the problems of why China produced and sold out in the industrial era. Therefore, his righteous teaching and economic methods of distribution are a kind of change of the pillars and six things to me.
Keywords: “Kongmen Science and Finance”; Chen Weizhang; Distribution Righteousness
In the early days of the late Qing Dynasty, the concept of “civilization” of Chinese society experienced a modern transformation process, adding to the quality, economic and military dimensions. [1] Compared with the differences in the past regarding moral education, the national management of modern China has turned economically based. At that time, the cognitives trusted each other. If they wanted to seek independence from China and resolve the crisis of being divided, they had to strengthen the country’s economic strength and enable the country’s domestic and foreign responsibilities to achieve better development. [2] Therefore, many influential thinkers at that time focused their attention on economic issues and formed a batch of arguments about finance. For example, in 1908, Kang You discussed the history of the development of currency and the currency system at that time in order to complete the “Finance Coin Rescue Consent”, and discussed the history of currency development and the currency system at that time. During the period, Yang Du wrote the “Golden Iron Theory” which has a wide influence. Among these people, Chen Xuzhang is one of the few people who have oriental overseas education experience and economic development.. [3]
As a native of Zhaoqing in Guangdong, Chen Yingzhang once studied in Wanmu Caotang, founded by Kang. He was not only a scholar in the last scientific examination in the Qing Dynasty, but also a doctorate in the Department of Economics in the Department of American Columbia, and can be said to be a good student of Chinese and Western science. When Chen Weizhang went to American to study blogs, the Eastern world regarded China as the stalemate Lao Mi Empire. Can Confucianism need to be responsible for the suspension of war? Chen Weizhang gave a reply with his doctoral essay “Kongmen Science and Finance”. This reply later became the first Chinese economic thinking masterpiece published by Chinese scholars in the East in the late 20th century, and it won the praise and determination of the Eastern academic community. [4]
The current academic community’s discussion on “Kongmen Science and Finance” is important from the purpose of two standards. One is the emphasis on the traditional Confucian profit relationship, and the other is Chen Weizhang’s statement on production and consumption. [6] In fact, although the writing of “Kongmen Finance” is based on production and consumption, its foot drop points are distributed. Chen Weizhang believes that Confucianism’s emphasis on fair distribution has certain restrictions on production scale.
Tang Wenming pointed out that although Chen Weizhang’s statement covers all areas of social economy, the focus is on distribution and social policies. [7] This article accepts his research results, and also promotes it, which will more fully demonstrate how traditional Confucianism can realize fairness and justice in the sect, and summarize it as a Confucianism’s sectarian justice.
The reason why we chose the concept of sectarianism is to present the differences between Chen Weizhang’s thoughts on Confucian sectarianism and sectarianism. From ancient Greece to the 20th century, the right to disciplinary justice has always been one of the focus of Oriental Thinking School. Flesh Hackel analyzed the difference between ancient and modern times of division justice, pointing out that the division justice relationship from Aristotle to the late 18th century is quite different from the concept of division justice that Romans discovered. The former is based on virtue and is distributed in proportion to the uneven wealth based on the same virtue. The relationship between the ancient 官网The current conversion does not depend on the establishment of property rights, but on the change in the recognition of “human reason should be damaged”. [8] However, as Suli pointed out, related discussions tend to only discuss the so-called distribution of rights, unknown terms, and unscrupulous distributions, even with the management practices of modern Eastern countries. 【9】In comparison, Chen Xuzhang believes thatDistribution also touches on the burden of distribution in the production cycle. Through this comparison, the actual meaning of Chen Weizhang and his “Kongmen Finance and Economics” can also be displayed.
1. “Mainland is the mother of evolution”
According to the translation practices that are popular tomorrow, Chen Yingzhang’s doctoral discussion is to be translated as “the economic principles of Confucius and his school”, but when defining the translation name, he used the term “Mainlandland” to match economic principles. “Ruo Finance” comes from “Yi·Xiangzhi”: “Why gather people? It is called wealth. It is not called meaning to be honest in the right way.” [10] Chen Weizhang believes that theory is the science of governing wealth based on the principle of righteousness, and ultimately points to a wonderful group life. [11] The choice of lyrics reveals Chen Weizhang’s positioning of Confucian economic theory—a kind of “advanced into civilization”. He summarized this idea as “Financial theory is the mother of evolution.” [11] Therefore, before discussing Chen Huizhang’s assignment rationale in detail, it is necessary to briefly introduce his understanding of “advance into civilization”.
Chen Yingzhang’s theory of civilization evolution was obviously influenced by the words of the III of the Master Kang Youxian. He first divided the world state and the national state, and put forward a three-stage discussion on this topic, “military society-industrial society-world doctrine”.
Regarding the differences between the vast and common nations, Chen Qingzhang pointed out: “Before the Douluo Fight, China was a universal empire, and she is now just one of the world’s countries… Confucius’ universal fantasy was far away from reality and was more advanced, because universalism was not appropriate. The world of unorthodox behavior. Therefore, China has been willing to develop to a lower stage in the state of national military affairs. “[12] Confucius’ fantasy is to construct a large world. This fantasy represents a kind of value principle (especially the “domineering” principle) advocated by Confucianism and deeply affects the direction of history. It can be said that Confucius’ fantasy has been realized in the department, but it has not been completely presented in history. By the late Qing Dynasty, due to various social crises, the ethnic minority countries became a new concept of real universal fantasy.
In Chen Qingzhang’s view, there are two stages of development in ethnic minority countries, which should promote the establishment of modern countries: military affairs and industry. The first stage is a military society, and the second stage is an industrial society. For China in the late Qing Dynasty, due to the strong invasion of the Oriental Lineage, the urgent task was to set up a tree first.A low-level ethnic country, that is, a military society. Then with development, the industrial society will replace it. After the establishment of the National People’s Kingdom, the purpose of the future development is a broad country, which is both an industrial society and a world city-state, and needs to realize world wars. [12] If military society responds to the independent and complete claims of national independence and ownership through military strength, then the industrial society responds to the needs of the times when they become rich. What kind of society is Chen Yingzhang’s eyes? Industry refers to handicrafts in modern China. Chen Yingzhang has greatly expanded its meaning and made it suitable for industrialized factories. He emphasized that “work” refers to the creation of objects from human energy. This word has broad and abstract meanings an TC:
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