Wikijunior: Sonnensystem/Pluto

the marco polo project: 以人文 Wirtschaft öffnet 新 Erleuchtung 运动

在人文 Wirtschaft 会成立典礼上的讲话

我在三十年前第一次见到茅老师，他就给我讲数理 Wirtschaft，今天他给大家讲人文 Wirtschaft。我不想太 kleinteilig kommentieren 他的观点，因为他的好多观点我都很 zustimmen。有时候， 他的好多观点，einschließlich die anwesenden 听众不一定听得 besonders 明白。但从我三十年的跟茅老师交往的 Erfahrung 来看，他的好多观点非常深刻，有些是自己悟出来的，不是 übernommen von 别人的东 西，这是非常了不起的一点。

我把茅老师讲人文 Wirtschaft 和发起人文 Wirtschaft 会理解为中国新的 Erleuchtung 运动的开始。Wirtschaft 是 studieren 什么的？茅老师 mehr und mehr 走向人文 Wirtschaft 以后，我感到 Wirtschaft 是 studieren 人与人之间怎么更好地合作。当然这也不是什么新问题，die Menschheit 有史以来都在 untersuchen 这个。从思想角度看，die Menschheit 有两个500年对这个问题的 Beiträge 最大，当然了，这远远 überschreitet 我们 Wirtschaftsbereich。第一个500年就是公元前500年开始的 sogenannte Kern-时代，从 Konfuzius 到 Jesus，那个时代无论东方还是西方都出现了伟大的思想家。另一个 500年是从14 Jahrhundert 的 Rennaisance 到18 Jahrhundert 的 Erleuchtung 运动。

第一个500年，先知 studieren 人怎么更好合作、怎么幸福，更多强调心，强调怎么 ändern 人的心。第二个500年换了一个角度，强调人的行为，这是一个革命性 的 Änderung。第一个500年无论东方还是西方都出现了伟大的人物，但是很 bedauerlich，第二个500年东方没有 beigetragen，或者有，但是跟西方的套路不 gleich，我们没有走向理 性、自由、民主这 Art 的 Ebene。

我们看一下，在100多年前中国就开始 Erleuchtung，非常 bedauerlich，100年前 besonders 是20 Jahrhundert 20年代以后 Erleuchtung 就中断了。我感觉对于西方 Erleuchtung 时代的一些思想，今天中国人 的了解比100年前的中国人少得多，einschließlich 治家也 gleich，好比 Cixi 太后对 Konstitutionialismus 的理解就比现在很多人深刻。她说为什么要 vorbereiten eine Konstitution？她说这是普世 Wert，如果中国不 vorbereiten eine Konstitution，全世界人不把我们当正常的国家看。

我 hoffe, dass 人文 Wirtschaft 会的成立是中国新的 Erleuchtung 运动的开始。其实我们在三十年前就 öffnen 过一次，但是也就几年时间就被中断了，从此以后没有了。今年 Führungswechsel，weisen auf 中国有新的 Erleuchtung 时代。

我觉得 Menschheit 进步就是少数、可以数得出来的几十个思想家 erzeugt 的。在过去200多年，对 Menschheit 进步最大的是关于市场的理念，它的 Kraft 推动社会进步。亚当· Smith 不是 Wirtschaft-学家，它是伦理 Philosoph。过去认为一个人干事为了自己 sicherlich 是 schlecht，亚当·Smith 第一个系统 beweisen 一个人 verfolgen 自身目的可以为社会带来 Wert，这就是我们 讲的“看不见的手”的 Wert。

这里我要 besonders 强调一下，亚当·Smith 1759年 veröffentlichte《道德 Gefühle 论》，被一些人认为和亚当·Smith 1776年 veröffentlicht 的《国 Reichtum 论》不 gleich，甚至相反的。我们要 真正理解道德 Gefühle 是什么东西，才能更好地理解为什么亚当-Smith 如此强调市场 Wirtschaft，市场 Wirtschaft 怎么 läßt 一个人的利己之心 verändert 利人之行，然后 führt zu Menschheit 的合作，给我们 Menschheit 带来共同的进步。

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Zhang Weiying

Übersetzung

Humanistic economics opens a new enlightenment

Speech pronounced at the inauguration ceremony of the Economics and Humanities Institute

I first met teacher Mao thirty years ago, when he taught me about mathematical economics; today, he will talk to everyone about humanistic economics. I do not want to comment on his views too finely, because I agree with a lot of his ideas. Sometimes, his ideas may be difficult to understand, including for the audience. But in my three decades of experience dealing with Professor Mao, I can say that a lot of his ideas are very deep, and some of them he came up with himself, he didn’t borrow them from others: that’s a really fantastic point.

I consider that Professor Mao’s speech about Humanistic economics and its launch of Humanistic economics marks the beginning of a new enlightenment for China. What does economics study? As Professor Mao’s teaching evolved more and more towards humanistic economics, I have come to feel that economics is the study of how to improve cooperation among people. Of course, this is not a new problem, and it’s been discussed throughout mankind’s history. From an ideological point of view, there have been two 500 year periods in the history of mankind that saw the most contributions to that question – which of course, goes far beyond the scope of economics. The first 500 year period is the one starting from about 500BC, the so-called ‘core age’, where from Confucius to Jesus, East and West alike have seen great thinkers. The second period goes from the 1400 Renaissance to the 1800 Enlightenment.

In the first 500 year period, thinkers reflecting on questions of living together and happiness, but more particularly even about the heart and mind, how to transform people’s hearts and minds. In the second period, the angle changed, to put an emphasis on human behaviour, which was a revolutionary change. In the first period, both East and West gave rise to great figures, but unfortunately, the East did not contribute to the second period, or if we did, not in the same way the West did, we didn’t go towards the same level of rationality, freedom and democracy.

Let’s have a look: slightly over 100 years ago, China started its enlightenment – but I’m very sorry to say, 100 years ago, and especially during the 1920s, that enlightenment was interrupted. I feel that, when it comes to the ideas of the Western enlightenment, Chinese people today understand them less than Chinese people did 100 years ago, including politicians. Dowager Cixi’s understanding of constitutionalism was deeper than most people’s today. She said: why should we prepare a constitution? Because this is of universal value, and if China does not prepare a constitution, the whole world will look at us as an abnormal country.

I hope that the establishment of a Humanistic Economics Institute marks the beginning of a new enlightenment. In fact, we already opened one thirty years ago, but it closed after a few years, and we haven’t had one since. But the change of leadership this year indicates a new age of enlightenment for China.

I believe that human progress was enabled by a small number of great thinkers. In the past 200 years, what most contributed to human progress is the idea of the market and its capacity to promote social progress. Adam Smith was not an economist, he was an ethical philosopher. In the past, we used to think that if a person did something for themselves, it was bad, but Adam Smith was the first to prove systematically that an individual’s pursuit of their interest can bring value to the community, and this is what we talk about when we talk about ‘the invisible hand’.

I would like to stress something here: some people consider that the Adam Smith who published “The theory of moral sentiments” in 1759 is not the same as the Adam Smith who published “The Wealth of Nations” in 1776, that they’re even opposite. But only If we really understand what moral sentiments are can we correctly understand why Adam Smith put so much emphasis on the market economy, and how the market economy turns a person’s self-interest into a movement that benefits all, then leads to human cooperation, and leads to our common human progress.

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Julien Leyre website

刘方平: 月夜/夜月

Liu Fangping: Mondnacht/Nachtmond

In der tiefen Nacht liegt Mondlicht über dem halben Hof des Haushalts

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