本文選題：李鴻章 + 經(jīng)濟(jì)倫理思想��； 參考：《西南大學(xué)》2011年碩士論文

【摘要】：李鴻章是歷史轉(zhuǎn)型時(shí)期一個(gè)典型的傳統(tǒng)知識(shí)分子,其在洋務(wù)運(yùn)動(dòng)中的一系列經(jīng)濟(jì)實(shí)踐和理論闡述是非常重要的經(jīng)濟(jì)倫理思想。其經(jīng)濟(jì)倫理思想的淵源,與傳統(tǒng)義利觀和西方商業(yè)觀相關(guān)。中國(guó)傳統(tǒng)的重義輕利、重利輕義、義利并重三種觀念和西方重商主義思想都影響著李鴻章的經(jīng)濟(jì)倫理思想。 李鴻章的經(jīng)濟(jì)倫理思想主要內(nèi)容來(lái)自于他近三十年在清政府為官期間的洋務(wù)運(yùn)動(dòng)實(shí)踐,應(yīng)該說(shuō),他的經(jīng)濟(jì)倫理思想是理論學(xué)習(xí)和洋務(wù)實(shí)踐的有機(jī)結(jié)合,體現(xiàn)了他復(fù)雜的思想內(nèi)在和現(xiàn)實(shí)的時(shí)代背景。具體而言,主要在國(guó)富與國(guó)強(qiáng)關(guān)系辯證、國(guó)利民利的辯證關(guān)系和對(duì)外通商的經(jīng)濟(jì)倫理反思這幾個(gè)方面。 李鴻章身上有著非常明顯的歷史刻痕,即就是為搖搖欲墜的清政府茍延殘喘尋找救治良方,他的具體活動(dòng)也非常清楚,大致有三個(gè)方面：政治管理、經(jīng)濟(jì)治理和軍事準(zhǔn)備,這三個(gè)方面體現(xiàn)為一個(gè)核心問(wèn)題就是如何實(shí)現(xiàn)國(guó)家富裕與強(qiáng)大。為了實(shí)現(xiàn)這個(gè)政治目的,李鴻章認(rèn)為,通過(guò)自上而下的商業(yè)觀念的轉(zhuǎn)變,以洋務(wù)運(yùn)動(dòng)為主要經(jīng)濟(jì)手段,通過(guò)改善經(jīng)濟(jì)狀況為訓(xùn)練新軍和政權(quán)穩(wěn)定提供支撐。他認(rèn)識(shí)到自強(qiáng)和求富之間的關(guān)系,就是國(guó)富與國(guó)強(qiáng)之間的辯證關(guān)系。在李鴻章看來(lái),要實(shí)現(xiàn)國(guó)富與國(guó)強(qiáng),必須是先自強(qiáng)以求富,才能寓強(qiáng)于富,他們之間辯證關(guān)系的理論基礎(chǔ)在于言利求富的功利論。李鴻章認(rèn)為,國(guó)家利益高于一切,因?yàn)橐磺欣嬷挥性趪?guó)家利益這個(gè)層面上才能體現(xiàn)其真正的價(jià)值,民利就是為國(guó)利而存在的,國(guó)利在李鴻章的意識(shí)中并未體現(xiàn)其對(duì)民利的保護(hù)。 就國(guó)利和民利的實(shí)現(xiàn)途徑而言,李鴻章認(rèn)為就是大力發(fā)展軍工業(yè)與相關(guān)產(chǎn)業(yè)鏈,不斷積累財(cái)富和力量,以達(dá)到對(duì)封建政權(quán)的保護(hù)和一定程度上對(duì)列強(qiáng)的抵抗。 自鴉片戰(zhàn)爭(zhēng)失敗后,開(kāi)放的通商口岸為洋商的順利向華傾銷打開(kāi)了通道,這個(gè)時(shí)候,一部分開(kāi)明的具有商業(yè)經(jīng)濟(jì)意識(shí)的知識(shí)分子發(fā)現(xiàn)在軍事戰(zhàn)爭(zhēng)之下,掩藏著資本主義列強(qiáng)通過(guò)經(jīng)濟(jì)侵華的狼子野心,由于西方經(jīng)濟(jì)技術(shù)及其管理經(jīng)營(yíng)的發(fā)達(dá),侵華產(chǎn)品在價(jià)格、質(zhì)量、科技含量、成本和種類上比華商在自然經(jīng)濟(jì)形態(tài)下手工作坊所生產(chǎn)的商品有著非常明顯的競(jìng)爭(zhēng)力。李鴻章等人提倡興辦洋務(wù)就是為了給中國(guó)的商品業(yè)注入西方資本主義生產(chǎn)因素,以便在競(jìng)爭(zhēng)中不至于被動(dòng)挨打,為抵制西方商品傾銷做技術(shù)上和理念上的準(zhǔn)備。其實(shí),這也是“師夷長(zhǎng)技以制夷”理念在經(jīng)濟(jì)中的實(shí)際應(yīng)用。 相對(duì)于清朝政府內(nèi)部的保守派而言,李鴻章算得上是一個(gè)改革派,可是與真正借鑒西方政治經(jīng)濟(jì)體制成功經(jīng)驗(yàn)為改革理論之根本的改革派相比,李鴻章卻又是一個(gè)十足的保守派。如果說(shuō)重官利輕民利是其社會(huì)角色造成的必然結(jié)果的話,那么他堅(jiān)持中體西用則體現(xiàn)其保守之本色,他經(jīng)濟(jì)倫理思想的這些特征構(gòu)成了他充滿爭(zhēng)議的理論研究話題。 李鴻章及其洋務(wù)運(yùn)動(dòng)之評(píng)價(jià),和其經(jīng)濟(jì)倫理思想之評(píng)價(jià)是不同的,作為一種經(jīng)濟(jì)倫理思想,李鴻章的那些思想的提出和實(shí)踐本身既具有一定的社會(huì)歷史背景,又具有一定的思想認(rèn)識(shí)局限和個(gè)人文化傳統(tǒng)之影響,以及當(dāng)時(shí)在某種特定歷史境遇下他所做的缺乏嚴(yán)肅性但卻后果嚴(yán)重的行為。就李鴻章經(jīng)濟(jì)倫理思想的積極性而言,李鴻章的經(jīng)濟(jì)倫理思想對(duì)加速中國(guó)近代化進(jìn)程和推動(dòng)民族資本主義的發(fā)展具有重要作用。消極方面表現(xiàn)為國(guó)利大于私利的義利觀指導(dǎo)下的官督商辦成為民族資本主義發(fā)展的桎梏,以及對(duì)民族資本的搜刮,不利于后來(lái)的資產(chǎn)階級(jí)革命的徹底性,加劇了半殖民地的深化。
[Abstract]:Li Hongzhang is a typical traditional intellectual in the period of historical transformation. A series of economic practices and theoretical elaboration in the movement of the Westernization Movement is a very important economic ethics thought. The origin of its economic ethics is related to the traditional concept of righteousness and interest and the Western business view. The three views of Chinese traditional righteousness and light profit, heavy profit and light meaning, and righteousness and benefit equal weight Nian and Western mercantilism all influence Li Hongzhang's economic ethics.
The main content of Li Hongzhang's economic ethics comes from the practice of the Westernization Movement in the Qing government during the past thirty years. It should be said that his economic ethics is an organic combination of theoretical study and Westernization practice, reflecting the internal and realistic background of his complex thoughts. The dialectical relationship between the state, the people and the interests and the reflection on the economic ethics of foreign trade.
Li Hongzhang has a very obvious historical mark, that is, for the shaky Qing government to find a remedy for treatment, his specific activities are also very clear. There are roughly three aspects: political management, economic governance and military preparation. The three aspects are a core issue of how to realize the country's prosperity and strength. In order to achieve this political goal, Li Hongzhang believes that, through the transformation of the top-down business concept, taking the Westernization Movement as the main economic means and providing support for the training of the new army and the stability of the political power by improving the economic situation, he realizes that the relationship between self strengthening and seeking wealth is the dialectical relationship between the rich and the strength of the country. In Li Hongzhang's view, In order to realize the wealth and the strength of the country, we must strengthen the rich, and the theoretical basis of the dialectical relationship between them lies in the utilitarian theory of wealth. Li Hongzhang believes that the national interests are higher than all, because all interests can only reflect their true value at the level of national interests, and the people's interests exist for the benefit of the country. Guo Li did not reflect his protection of people's interests in Li Hongzhang's consciousness.
In terms of the ways to realize the interests of the nation and the people, Li Hongzhang believed that it was to develop the military industry and the related industrial chain and accumulate wealth and strength to achieve the protection of the feudal regime and to a certain extent to the resistance of the powers.
Since the failure of the Opium War, the open trade port opened the channel for the smooth dumping of foreign merchants in China. At this time, some enlightened intellectuals with commercial economic consciousness found that under the military war, the capitalist powers were hiding the wolf wild heart through the economic invasion of China, and the western economic technology and its management and management. The price, quality, scientific and technological content, the cost and the type of the invading Chinese products are more competitive than those produced by the Chinese merchants in the hand workshops of the natural economy. Li Hongzhang and others advocate the establishment of foreign affairs in order to inject the productive factors of western capital into the Chinese commodity industry so as not to be passive in the competition. In order to resist the dumping of Western goods, we should make technical and conceptual preparations. In fact, this is also the practical application of the idea of "Teacher Yi Long technology to make foreigners" in the economy.
Compared with the conservatives within the Qing government, Li Hongzhang is a reformist, but compared with the reformers who have learned from the successful experience of the western political and economic system as the basis of the reform theory, Li Hongzhang is a complete conservatism. His insisting on "learning from the west" reflects his conservative nature. His characteristics of economic ethics constitute his controversial theoretical research topic.
The evaluation of Li Hongzhang and his westernization movement is different from that of his economic ethics. As a kind of economic ethics thought, the idea and practice of Li Hongzhang have not only a certain social and historical background, but also the influence of certain ideological and cognitive limitations and individual literary tradition, as well as a certain history at that time. In the case of the lack of seriousness but the serious consequences he did, in terms of the enthusiasm of Li Hongzhang's economic ethics thought, Li Hongzhang's economic ethics thought played an important role in accelerating the process of China's modernization and promoting the development of national capitalism. The commercial office has become the shackle of the development of national capitalism and the search for national capital, which is not conducive to the completeness of the later bourgeois revolution and intensifies the deepening of the semi colonies.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：B82-053;F092.6

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