ケインズと論語

常平倉1912
https://freeassociations2020.blogspot.com/2020/05/1912.html
ケインズと論語
https://freeassociations2020.blogspot.com/2020/06/1912-httpsfreeassociations2020.html@
作業中
https://love-and-theft-2014.blogspot.com/2020/06/blog-post_19.html
https://freeassociations2020.blogspot.com/2020/06/baguwen-eight-legged-essay-8-1902-282_60.html
礼記
https://love-and-theft-2014.blogspot.com/2020/06/wikipedia-httpsja.html

孔子関連：「萬世ノ爲ニ太平ヲ開カムト欲ス」（『近思録』他）

http://nam-students.blogspot.jp/2014/12/blog-post_5.html
ケインズ孔門理財学書評1921脚注
https://freeassociations2020.blogspot.com/2020/06/baguwen-eight-legged-essay-8-1902-282_60.html

管子　Guanzi 法家？
https://love-and-theft-2014.blogspot.com/2023/02/wikipedia_17.html

孟子
https://freeassociations2020.blogspot.com/2020/07/blog-post_93.html

参考：

NAMs出版プロジェクト: バンコール(経済学)1940~2
http://nam-students.blogspot.jp/2016/08/blog-post_11.html

ケインズ「コモド・コントロール」――国際緩衝在庫案（一九四二年）
http://nam-students.blogspot.jp/2017/12/blog-post.html

Chen Huan-Chang 陳煥章 1881~1933(康有為の弟子らしい)
https://freeassociations2020.blogspot.com/2020/06/chen-huan-chang-18811933.html

孔門理財学
https://freeassociations2020.blogspot.com/2020/06/blog-post_12.html
目次
https://freeassociations2020.blogspot.com/2020/06/blog-post_99.html

ウォレス国際版常平倉の元ネタをケインズは1912年すでに書評していた。

https://baike.baidu.com/item/%E9%99%88%E7%84%95%E7%AB%A0/9998390

梅纳德·凯恩斯《孔门理财学》书评

有一次，孔子感叹道：“庶矣哉！”冉有曰：“既庶矣，又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。”在另一场合，孔子说“日省月试，既廪称事，所以劝百工也”，这实际上阐明了他的工资理论。还有，孔子不允许土地成为私人所有的对象。孔子认为取息没有错；因为资本是母亲，息是她的孩子。[1]在关税事务方面，孔子是一位极端的贸易自由论者。

这就是《孔门理财学》这本书的特色。不过，上述这些并不是陈焕章这一非常有趣之作的基本内容，而更多地是作为一些由头。其基本内容一部分属于中国经济史；一部分是世代相传的诗篇和格言，其所涉话题只与最广义理解的“经济”有关。其章节标题虽为“生产要素”、“分配”、“公共财政”等等，但装入这一牵强框架的是大量讨人喜欢的教诲性内容。为了证明在中国男女之防不是一开始就有的，他竟引用了《诗经》中的这样一节（孔子是将之作为淫猥风俗的坏例子的）：

溱与洧，

方涣涣兮。

士与女，

方秉蕑兮。

女曰“观乎？”

士曰“既且。”

“且往观乎！”

洧之外，

洵訏且乐。

维士与女，

伊其相谑，

赠之以勺药。

在“经济组织”一章中，我们读到《诗经》中的另一首诗，针对的是一名要他新婚不到三个月的妻子做女红的官员：

纠纠葛屦，

可以履霜。

掺掺女手，

可以缝裳。

要之襋之，

好人服之。

好人提提，

宛然左辟。

佩其象揥，

维是褊心。

是以为刺。

在对待老人方面，孔子规定：妇女五十岁无子，由政府供给衣食，并作为采诗的使者。按照陈焕章博士的说法，这说明孔子认为妇女可以胜任公职。“养老”是孔子的一条特别的原则。“按照《礼记·王制》，五旬老人食用的是细粮，不同于给年轻人的；六旬老人常备肉食，以便随时取用；七旬老人一天有两次可口的肉食；八旬老人美食佳肴不断；九旬老人饮食不离寝室，无论他们闲逛到哪里，都要有可口的肉食、汤水相随。”

当陈焕章博士叙述后来的哲学家和经济史时，我们发现他的方法更像现代经济学家的。他对井田制的记述十分详细而有趣，这种土地所有制被认为以某种形式存在于公元前约2600年至公元前350年间。这一记述值得所有研究村社土地所有制的学生关注。关于货币的那部分记录了中国确实先于其它国家早就采用的许多做法（在这方面，现在的中国是所有国家中最欠发达的）。据说中国从公元前2900年起就已经使用货币了，现在仍以铜钱为基础的三金属体制早自最遥远的古代起就一直延用至今（不过金币越来越少用了）。在应用纸币方面他们远远先于其他民族。卒于公元83年的郑众这样说到“里布”：“布，参（叁）印书，广二寸，长二尺，以为币贸易物。” 中国于九世纪时开创了一种介于纸币和汇票之间的票据，当时的情景值得引述：

“唐朝中期，钱很少，因此，有些地方钱不让带出当地。唐宪宗时（孔子纪元1357~1371年），商人到京城，他们将钱存在诸道驻京的机构（进奏院——译者注），换成证券放在身边。这样，无论到哪儿，他们都很容易凭证券提款。这被称为‘飞钱’。然而这一做法为中央政府所禁，因为政府认为这些机构将使钱币退出流通，令商品价格降低。但禁用飞钱的结果更糟。因此，在孔子纪元1363年（812 A.D.），中央政府自己开办了作飞钱生意的衙门，即由政府向存款人发放证券，存款人可以在不同省份的大城市将证券换成现金。。。真正的政府银行建立于宋初（1521 A.K.或970 A.D.），那是为了飞钱经营体系的运作，它被称为 ‘便钱务’。”相传“标会”制度，即中国的合作银行，是由生活于公元220年左右的一个名叫庞公的隐士发明的。

中国学者早就懂得格雷欣法则和数量理论。公元前175年，贾谊说：“上挟铜积以御轻重，钱轻则以术敛之，钱重则以术散之，货物必平。”公元1378年，叶子奇制订了如下规则：“必也欲立钞法。须使钱货为之本。如盐之有引。茶之有引。引至则茶盐立得……引至钱出。引出钱入。以钱为母。以引为子。子母相权。以制天下百货。出之于货轻之时。收之于货重之日。”公元1223年，袁燮认为，铜钱的不足不能用额外发行较次的铁币这一办法来补救，他这样解释说：“而又益之以铁钱，不愈少乎。往时楮币多，故物价贵，今又益以铁钱，不愈贵乎？”

在陈焕章博士这本博学而令人愉悦的书中，有大量的内容人们将会引述，比如孔子的优生原则，关于劳工流动的规定，或是写得极好的中国税制史。还值得一提的最后一点是中国的人口问题。人口统计在极早的年代就存在了，见之于“（孔子）式负版者”；不过是十分不准确的，主要是因为有些时候存在着“户税”和“口税”，使得人们为了利益而隐瞒他们的人数。不过，即使考虑到这一点误差，即使还考虑到从土地所有制度推定的情况，似乎很显然，目前中国庞大的人口是近代的增长造成的，人口的高稠密度是近期的事，与英国的情况一样。公元后的最初十七个世纪（或者从孔子纪元五世纪至二十二世纪）人口似乎在50，000，000上下波动，在十八世纪初以前从未有可能达到100，000，000。从那以后人口才开始跳跃式增长。按照最近相对比较准确的人口普查，1749年的人口是177，000，000；1783年284，000，000；1842年413，000，000。据说太平天国起义期间（1850~1856）人口减损在10，000，000至20，000，000之间（陈焕章博士将因此导致的人口减损确定为150，000，000，那一定是因为印刷错误或修辞式夸张）。较近期的洪灾和饥荒造成的人口减损也许比以前的更严重。据官方估计，在1868至1885年间人口在378，000，000和405，000，000之间。1910年（据《中国年鉴》）有过两次分开的估算（西藏和满洲除外）：《海关估算》（Custom's Estimate）是421，000，000，民政部基于户数的人口普查（Minchengpu Census Return），结果是316，000，000。四川的人口数字让人们对上述数字起疑：民政部调查结果为23，000，000，海关的数字却为79，000，000，而A.Hoise爵士在1904年的估算是45，000，000。无论如何，实际的情况可能是这样：1700年以前中国本土人口不超过100，000，000，而只是从上个世纪到现在，大约在300，000，000到400，000，000之间。

因此，认为中国人口对生存手段造成压力已经有许多世纪之久这种看法是不正确的，虽然人们可能倾向于这样想。这种情况相对来说是新的。中国并没有发生过如西方世界那样性质的经济或自然条件的明显变化，足以解释中国人口的巨大增长。中国的黄金时代，即她的哲人和诗人的时代、政治艺术和生活艺术大发现的时代，并不是一个人丁兴旺、人口过剩的时代。道德家喜欢将人口减少的时期视为国家衰败的时期。在中国，如同其他地方一样，宗教势力总是强有力地赞同子孙无限多就是好；但难以相信，如果有幸享受者如此之多，黄金时代真能重新再来。

然而陈焕章博士从其他方面寻找中国衰弱的主要原因，他在科举考试对八股文的要求中找到了—— 八股文不实用，而精通掌握它却需要长时期的训练；八股文开创于1370年，于1902年废除。

注[1] 在中文中“息”代表利息，意为“子”。在中国，利息的正当性从没有受到过质疑。

另，本文原载于《经济学杂志》（Economics Journal），1912年月12月号。翻译来源于互联网。

The Economics Principles of Confucius and His School (Volume One) Paperback – March 12, 2003
by Chen Huan-Chang (Author) [Chen Huanzhang 陳煥章]
https://www.amazon.com/Economics-Principles-Confucius-His-School/dp/1410203999
p.561
Liu An ( -1331)
constantly normal granary
p.561,572

https://www.forgottenbooks.com/en/download/TheEconomicPrinciplesofConfuciusandHisSchool_10035497.pdf

全771p(一部有料)★
（中国史の専門家に訳して欲しい。年号と固有名がわかりにくい。そうでないとケインズの書評も訳せない）

レッセフェールは無為の仏語訳らしいが…

1912年にケインズは、論語、以下の後半を書評において孫引きで引用している。

http://nam21.sakura.ne.jp/koushi/#note1309

13-09 

子適衛、冉有僕、子曰、庶矣哉、冉有曰、既庶矣、叉何加焉、曰富之、曰既富矣、叉何加焉、曰教之、 

子、衛に適（ゆ）く。冉有（ぜんゆう）僕たり。子の曰わく、庶（おお）きかな。冉有が曰わく、既に庶し。又た何をか加えん。曰わく、これを富まさん。曰わく、既に富めり。又た何をか加えん。曰わく、これを教えん。 

先生が衛の国へ行かれたとき、冉有が御者であった。先生が「［衛の人口は］多いね。」と言われたので、冉有は「多くなったら、さらに何をしたものでしょ う。」と言うと、「富ませよう。」と言われた。「富ましたら、さらに何をしたものでしょう」と言うと、「教育しよう。」と言われた。 

★p.309参照

http://nam21.sakura.ne.jp/koushi/#note1905

19-05

（上ではなかった）

さらに中庸(9or20or21章訳不定)から

日省月試 、既稟*称事 、所以勧百工也 、

日省月試 、既稟称事 、所以勧(二)百工(一)也 。

日に省み月に試みて 、既稟事に称うは 、百工を勧むる所以なり 。

日に省み月に試み 、既稟事に称うは 、百工を勧むる所以なり 。

日ごと月ごとにその工作を点検し 、仕事ぶりに応じた扶持米を与えるようにすると 、それがもろもろの工人たちをはげますことになる 。(岩波文庫)

日々その仕事ぶりを観察し月々に仕事の出来を試験して 、月給が仕事と釣り合うようにするのが 、技術者を励ます方法である 。(角川文庫)

*既稟 -「既 」は餼の借字 。贈り物の食料 。 「稟 」は俸給として賜わる米のこと 。あわせて扶持米 。

★p.316参照

（すべて天下や国や家をうまく治めてゆくのには 、九経つまり九つの原則というものがある 。君主がその身を修めること 、賢人を賢人として尊重すること 、親しい肉親を親愛すること 、大臣を尊敬すること 、群臣をその身になって思いやること 、庶民をいつくしむこと 、もろもろの工人をねぎらうこと 、遠い異国の人びとをやわらげること 、諸侯たちをなつけること 〔の九つ 〕である 。君主がその身を修めれば 、 〔万人の従うべき 〕正しい道が確立する 。賢人を尊重すると 、ものごとの道理をとり違えることがない 。肉親を親愛すると 、父と同列のおじたちや自分と同輩の兄弟たちも不満を持つことがない 。大臣を尊敬すると 、事にあたって迷うことがない 。群臣をその身になって思いやると 、士分のものたちの恩返しが厚くな 〔ってよく仕事をす 〕る 。庶民をいつくしむと 、万民すべてが君のためによく働く 。もろもろの工人を温かくねぎらうと 、財物や日用器物が 〔たくさん作られて 〕満ち足りる 。遠い異国の人びとをやわらげると 、四方の国ぐにが帰服する 。諸侯たちをなつけると 、世界じゅうがその威光になびく 。 〔九経を実行すれば 、このような効果があるのだ 。 〕 




〔では 、九経をそれぞれに全うするにはどうすればよいか 。 〕潔斎して身を清めりっぱな礼服を身につけ 、何事も礼の定めにかなうように行動すると 、それがわが身を修めるということになる 。讒言をしりぞけ女色を遠ざけ 、貨財を軽くみて人の徳を尊重してゆくと 、それが賢人をはげますことになる 。その位を高くし俸禄を多くして 、好むこと憎むことを共にわかちあうようにすると 、それが肉親をはげますことになる 。
官職が備わってそれぞれに権威を持ち 、それを大臣が自由に任命して働かせるようにすると 、それが大臣をはげますことになる 。まごころから対応してその俸禄を重くしてゆくと 、それが士人たちをはげますことになる 。公務の使役は 〔農事を妨げない 〕農閑期だけにし 、 〔国の費用を節約して 〕納税を少なくすると 、それが万民をはげますことになる 。日ごと月ごとにその工作を点検し 、仕事ぶりに応じた扶持米を与えるようにすると 、それがもろもろの工人たちをはげますことになる 。遠い国へ帰ってゆくときは重に送り出し 、やって来たときは重に迎え入れ 、 〔中国の文化を身につけた 〕りっぱな人物はほめたたえ 、だめな人物には思いやってやさしくすると 、それが遠い異国の人びとをやわらげることになる 。世継ぎの絶えた国は後継ぎを立ててやり 、滅びた国はまた興してやり 、乱れた国は治まるように 、傾いた国はたち直るようにして 、諸侯が自分で朝廷に出向く朝の礼と 、重臣を派遣する聘の礼とを 〔混乱のないように 〕一定の時に行なわせ 、こちらからの 〔賜わり物や宴会 〕の施しは手厚くし 、向こうからの貢ぎ物は軽くさせるということにすると 、それが諸侯たちをなつけ従えることになる 。すべて天下や国や家をうまく治めてゆくのには 、 〔このように 〕九経つまり九つの原則というものがある 。しかし 、それらを実践するための根本はといえば 、ただ一つ＊である 。）


＊一なり-朱子は 「誠 」 、玄は次の 「予 」をさすとみるが 、九経の実践も根本は一つだということ 。後文の 「誠 」に連なるが 、ここで特定する必要は必ずしもない 。

ウォレスが常平倉のアイデアを得たという書籍だが、ケインズはこの時は常平倉には注目していない。雇用に関心があったのではないか？


さらに詩経から 

http://xinxingren.gen.nz/classics/%E8%A9%A9%E7%B6%93.html#zhounan

Lessons from the States The Odes of Zhou and the South
	國風 周南

95. 溱洧 Qín Wěi 溱與洧、方渙渙兮。 士與女、方秉間兮。 女曰觀乎。 士曰既且。 且往觀乎。 洧之外、洵訏且樂。 維士與女、伊其相謔、贈之以勺藥。

The Qin and Wei, Now present their broad sheets of water. Ladies and gentlemen, Are carrying flowers of valerian. A lady says, ' Have you been to see ? ' A gentleman replies, ' I have been . ' ' But let us go again to see. Beyond the Wei, The ground is large and fit for pleasure . ' So the gentlemen and ladies. Make sport together, Presenting one another with small peonies.

間 jiān, Eupatorium chinensis has flowers somewhat resembling valerian; but 間 may be a character exchange for 蘭, 勺 appears to be a character change for 芍；

http://xinxingren.gen.nz/classics/%E8%A9%A9%E7%B6%93.html#wei-ix

The Odes Of Wei	魏風
107. 葛屨 Gé Jù 糾糾葛屨、可以履霜。 摻摻女手、可以縫裳。 要之襋之、好人服之。	Hemp Sandals Shoes thinly woven of the dolichos fibre, May be used to walk on the hoarfrost. The delicate fingers of a bride, May be used in making clothes. [His bride] puts the waistband to his lower garment and the collar to his upper, And he, a wealthy man, wears them.
好人提提、宛然左辟、佩其象揥。 維是褊心、是以為刺。	Wealthy, he moves about quite at ease, And politely he stands aside to the left. From his girdle hangs his ivory comb-pin. It is the narrowness of his disposition, Which makes him a subject for satire.

http://blog.hix05.com/blog/2008/08/post-723.html

溱水と洧水は、春を迎えて水かさを増し盛んに流れています、男と女が集まってきて、水草を取っています、女がいいます「あのすばらしい景色を見ましたか」、男が答えて言います、「ああ、行ってきたとも」

女は重ねていいます、「一緒に洧水のほとりに行ってみましょう、そこは広々としてすばらしいですよ」、男と女は、このように戯れあい、互いに芍薬の花を贈りあうのです。

（上を孔子は悪い例に挙げている？？）

https://mteisi.exblog.jp/29190387/

魏風

葛屨

糾糾葛屨　可以履霜　　糾糾たる葛屨　以て霜を履む可し

■(扌參・さん)さん女手　可以縫裳　　さんさんたる女手　以て裳を縫ふ可し

要之■(衤棘・きょく)之　好人服之　　之を要し之をきょくす　好人之を服す

葛の履でも　霜が履める

細い少女の手でも　裳が縫える

腰をつくろい　襟をつくろって働く

尊貴の人が　それを着ている

好人提提　宛然左辟　　好人堤堤たり　宛然として左に辟く

佩其象揥　　　　　　　其の象揥を佩ぶ

維是褊心　是以爲刺　　維れ是の褊心　是を以て刺りを爲す

行儀のよい尊貴の人が　しとやかに左に身をさける

象牙の揥(かんざし)をして　りっぱだけれども

吝嗇で困る　この詩を作って刺(そし)るわけ

Cheng Chung

郑众这样

https://dokochina.com/sim2traconv.php
鄭眾/衆這樣

鄭衆 (大司農) - Wikipedia

https://ja.m.wikipedia.org/wiki/%E9%84%AD%E8%A1%86_(%E5%A4%A7%E5%8F%B8%E8%BE%B2)

鄭衆 (大司農)

鄭 衆（てい しゅう、? - 83年）は、後漢初期の政治家・学者。字は仲師。古文の経典を学び、とくに『周礼』の注釈で知られる。

大司農の官にのぼったために鄭司農とも呼ばれる。また、鄭玄に対して鄭衆を先鄭、鄭玄を後鄭と呼ぶこともあるが、鄭衆と鄭玄が同族というわけではない^[1]。有名な宦官の鄭衆とも関係はない。

略歴

『後漢書』の鄭興・鄭衆の伝によると、鄭衆の父の鄭興は河南郡開封県の人で、古文経学の学者として知られ、王莽のときに劉歆に仕えてその才能を愛された。のちに更始帝・隗囂・光武帝に仕え、官は太中大夫であった。後漢の『春秋左氏伝』の学は主に鄭興と賈逵に発し、「鄭賈の学」と呼ばれた。

鄭衆は12歳で『春秋左氏伝』を父に学んだ。また、三統暦・『詩』・『易』に通じていた。馬融によれば、鄭衆は杜子春に『周礼』を学び、その注を書いた^[2]。

北匈奴が後漢に和親を申し入れてきたので、明帝は永平8年（65年）に当時越騎司馬であった鄭衆を匈奴に使者として派遣した。鄭衆は単于に対して拝礼を行わなかったため、単于は鄭衆を幽閉して自分に服するよう脅迫したが、鄭衆は刀を抜いて屈しないことを誓ったので、その勢いに押されて解放された。

このとき、鄭衆は南匈奴の須卜骨都侯が漢にかくれて北匈奴へ使者を出しているのを捕らえ、南匈奴と北匈奴が連絡を取りあうのを防ぐように上奏した。これが認められて度遼営が置かれた^[3]。

帰国後、鄭衆は「北匈奴が和親を申し入れたのは南匈奴を漢から離反させようという計略だから、和親すべきではない」と主張したが、明帝はこれをきかず、鄭衆をふたたび使者として派遣しようとした。鄭衆は「前回の派遣で単于の怨恨を買ったので、もう一度行けば自分は殺されるだろう」と言ったが、許されなかった。匈奴へ向かう途上でもたびたび上書して反対したので、鄭衆は牢獄に入れられた。のちに許され、官職を失って家に戻った（なお、『芸文類聚』巻68・儀飾部・節に引く『東観漢記』ではこのとき鄭衆が匈奴に殺されたと記しているが、この一文はおそらく『芸文類聚』が勝手に附加したものであろうという^[4]）。

その後、匈奴からの使者を明帝が謁見したが、鄭衆が単于に屈しなかった勇敢さがかつての蘇武にも劣らないとして匈奴で話題になっていると知り、再び鄭衆を用いて軍司馬に任命した。鄭衆は虎賁中郎将の馬廖とともに車師を攻撃し、敦煌で中郎将となった。後に武威太守・左馮翊に遷った。建初6年（81年）に大司農の官職についた。

著作には『費氏易』『毛詩』『周礼』『春秋左氏伝』の注釈があったというが^[5]、いずれもはやく滅びた。しかし鄭玄の『周礼』注には大量に鄭衆を引用している。また、『国語』の注も書いており^[6]、韋昭が引用している。馬国翰『玉函山房輯佚書』には鄭衆による『周礼』『春秋左氏伝』『国語』の注の逸文、および『通典』『芸文類聚』に引く「婚礼」が集められている。

後漢末の鄭泰・鄭渾は玄孫にあたる。

評価

鄭衆が匈奴に屈しなかった故事は有名であり、『蒙求』にも蘇武と並べて「蘇武持節、鄭衆不拝」として見える。日本の『十訓抄』にも忠臣の代表としている^[7]。

馬融は『春秋左氏伝』の注を作ろうとして、先行する鄭衆・賈逵の注を読んだが、「賈逵はくわしいが広くなく、鄭衆は広いがくわしくない。（両者を読めば）くわしくてかつ広いものがすでにあるのに、自分が何を加えることがあろう」と言って止め、『春秋』三伝の違いを記すのみにとどめた^[8]。

同じく馬融によれば、『周礼』の注は賈逵のものが有名で鄭衆のものは行われていないが、鄭衆のほうがより正確であるという^[2]。

脚注

1.  ただし、『経典釈文』序録の『周礼』に引く鄭玄『三礼目録』には「二鄭（鄭興・鄭衆）信同宗之大儒、今賛而弁之。」とある
2. ^ ^a b 賈公彦『周礼注疏』伝周礼廃興「是以馬融伝云（中略）河南緱氏杜子春、尚在永平之初（中略）鄭衆・賈逵往受業焉。衆・逵洪雅博聞、又以経書記転（伝の誤）、相証明為解。逵解行於世、衆解不行。兼攬二家、為備多所遺闕。然衆時所解説、近得其実。」
3.  『後漢書』南匈奴列伝
4.  呉樹平『東観漢記校注』(1928)による
5.  『後漢書』儒林列伝
6.  韋昭『国語解』叙「至於章帝、鄭大司農為之訓注、解疑釈滞、昭晰可観。至於細砕、有所闕略。」
7.  石橋尚宝『十訓抄詳解』中巻、明治書院、1923年、52-55頁。
8.  『後漢書』馬融伝上「嘗欲訓『左氏春秋』、及見賈逵・鄭衆注。乃曰「賈君精而不博、鄭君博而不精。既精既博、吾何加焉？」但著三伝異同説。」

外部リンク

★Chen:p.66,154参照

The Collected Writings of John Maynard Keynes: Volume 11

https://www.amazon.co.jp/Collected-Writings-Maynard-Keynes-2012-12-17/dp/B01FEPBY28

ウォレス国際版常平倉の元ネタをケインズは1912年すでに書評していた。
全集11,521-7
https://www.amazon.com/Collected-Writings-John-Maynard-Keynes/dp/1107681383

p.524,525以外全７中全文サンプルで読める

未第11巻 経済論文と書簡 I

https://academic.oup.com/ej/article-abstract/22/88/584/5291949?redirectedFrom=fulltext

Chen Huan-Chang. The Economic Principles of Confucius and his School

The Economic Principles of Confucius and his School

. By Chen Huan-ChangColumbia University Studies. (New York : Longmans. 1911. 2 Vols. Pp. xv + 756.)

J. M. Keynes

The Economic Journal, Volume 22, Issue 88, 1 December 1912, Pages 584–588, https://doi.org/10.2307/2222270

Published:

01 December 1912

ARTICLE AND CORRESPONDENCE
MISCELLANEOUS REVIEWS

From The Economic Journal, December 1912

CHEN, HUAN-CHANG. The Economic Principles of Confucius and

his School. 2 vols. Columbia Uniersity Studies. (New York,

Longmans), 1911.

Confucius once observed: 'How numerous are the people!' Jan

said, *Since they are thus numerous, what more shall be done

for them?''Enrich them,' was the reply. 'And when they have

521

been enriched,what more shall be done?'Confucius said,

Instruct them.'His theory of wages was expressed when he

said:By daily examinations and monthly trials,and by making

their rations in accordance with their labours-this is the way to

encourage all the classes of artisans.He did not allow land to

be subject to private ownership.He did not think it wrong to

take interest;for capital is the mother,and interest is her child.*

In the matter of tarifts he was an extreme free-trader.

This is the character of the economic principles of Confucius.

They supply the pretext rather than the substance of Dr Chen

Huan-Chang's most interesting volumes.The substance is

composed in part of contributons to the economic history of

China,and in part of the poems and aphorisms of many

generations on all topics that can be considered in the widest

sense economic.His chapters are headed'Factors of Production',

Distribution",'Public Finance,and so forth;but into this

artificial scheme he has fitted a great deal that is charming and

instructive.To prove that the separation of the two sexes was

not the original plan in China,he is able to quote this(which

Confucius gave as a bad example of a lewd custom)from the

Canon of Poetry:

The Tsin and the Wei

Now present their broad sheets of water.

Ladies and gentlemen

Are carrying flowers of valerian.

A

A lady says,'Shall we go to see?

A gentleman replies,'I have already been.'

But let us go again to sce.

Beyond the Wei

The ground is large and fit for pleasure.

So the gentlemen and ladies

Make sport together,

Presenting one another with small peonies.

Canon of Poetry:-

The Tsin and the Wei

Now present their broad sheets of water.

Ladies and gentlemen

Are carrying flowers of valerian.

A lady says,'Shall we go to see?'

A gentleman replies,'I have already been.'

But let us go again to see,

Beyond the Wei

The ground is large and fit for pleasure.'

So the gentlemen and ladies

Make sport together,

Presenting one another with small peonies.

In the chapter on 'Economic Organisation’ we read another

＊The Chinese word(si)for interest means'child”That interest is justifiable has never been

doubted in China.

poem from the Canon,directed against an official who makes

his wife sew within the period of three months from marriage:-

Shoes thinly woven of the dolichos fibre

May be used to walk on the hoarfrost.

The delicate fingers of a bride

May be used in making clothes.

Putting the waistband to his lower garment and the collar to his upper,

The beautiful woman fixes them.

The beautiful woman moved gracefully,

And politely stood aside to the left;

From her girdle hung her ivory comb-pin.

But it is the narrowmindedness of her husband,

Which makes the subject for satire.

In the matter of the treatment of the old,Confucius laid it down

that if women have no children at the age of fifty,they are to

be given clothing and food by the government,and are to be

appointed commissioners for the collection of poetry.This

shows,according to Dr Huan-Chang,that Confucius thought

women qualified to hold government office.Nourishing the

old'was a special principle of Confucius.'According to the

Royal Regulations,for those of fifty the grain is fine and different

from that used by the younger people.For those of sixty,flesh

is kept in store waiting for their order at any time.For those

of seventy there is a second service of savoury meat.For those

of eighty there is a constant supply of delicacies.For those of

ninety,food and drink are never out of their chamber;whenever

they wander to another lace,it is required that savoury meat

and drink should accompany them.'

When Dr Huan-Chang is dealing with later philosophers and

with economic history we find a method more like that of

modern economists.His account of the tsing tien system of land

tenure,which is supposed to have existed in some form or other

from about 2500 B.C.to 350 B.C.,is very full and interesting,and

is worth the attention of all students of land tenure in village

communities.The section on money,a matter in which China

523

524

525

During the first seventeen centuries of the Christian era(or from

the fifth to the twenty-second of the Confucian)the opulation

appears to have fluctuated in the neighbourhood of 50,000,000;

it is not likely that it ever reached roo,ooo,ooo before the

beginning of the eighteenth century A.D.It is since that time that

the numbers have increased by leaps and bounds.According to

the comparatively accurate censuses of recent times,the

population was 177,000,000 in 1749,284,000,000 in 1783,and

413,000,000 in 1842.During the Tai-p'ing rebellion

（1850-1856)the loss of life is said to have been from 10,000,000

to 20,000,000(Dr Huan-Chang places the loss from this cause

：

at I50,000,ooo,but this must be due to a misprint or a rhetorical

exaggeration);and there has been more loss,perhaps,in quite

recent times than formerly from floods and famine,Between

I868 and 1885 the official estimates of population varied from

378,000,000 to 405,000,000.For I910(according to The China

Year Book)two independent estimates are available(Tibet and

Manchuria being excluded)-the Customs estimate of

421,000,000 and the Minchengpu(Ministry of the Interior)

Census Return,based on the number of households,of

316,000,000.The doubt attaching to these figures is shown by

the fact that the population of Szechuan is put,on the basis of

the Minchengpu Census,at 23,000,000,by the Customs at

79,000,000,and by Sir A.Hosie,who estimated it in 1904,at

45,000,ooo.It is probably true,however,that,whereas before

the year I700 the population of China proper did not exceed

100,000,000,it has been for the last century,and is now,

somewhere between 300,000,000 and 400,000,000.It is not

correct,therefore,to think,as perhaps one is apt to,that the

pressure of population in China on the means of subsistence is

many centuries old.The position is comparatively new,and

there has been no obvious change,as there has been in the

Western World,in economic or natural conditions of such a kind

as to justify this enormous increase of population.The Golden

Age of China,the age of her philosophers and poets and of

discoveries in the arts of government and of life,was not an age

of teeming and overcrowded population.Moralists are fond of

regarding periods of declining population as periods of national

decay,In China,as elsewhere,the forces of religion have been

powerfully on the side of numerous offspring.But it is difficult

to believe that the Golden Age can be recovered while those to

enjoy it are so many.

Dr Huan-Chang,however,seeks for the chief cause of the

weakness of China elsewhere.He sees it in the requirement of

the'modern essay'in civil service examinations(Class I).The 

modern essay was of no practical use,and its mastery required

long practice.Instituted in 1370,in 1902 it was abolished.

527

https://ja.wikipedia.org/wiki/%E5%85%AB%E8%82%A1%E6%96%87

八股文

八股文（はっこぶん、拼音: bāgǔwén、英語: Eight-legged essay）とは、中国の明や清の時代に科挙の答案として用いられた、特殊な文体のことである。八股文は四書文、八比文、時文、時芸、制芸、制義とも呼ばれることがある。四書五経の中から出題された章句の意味について、対句法を用いて独特な8段構成で論説した。

清

清朝期の八股文は、明の時代のものが踏襲された。中国に於ける八股文の使用は、1902年（光緒28年）に清朝政府が科挙の試験での八股文の使用を禁止するに至るまで継続された。尚、2年後の1904年（光緒30年）に最後の科挙試験が行われ、翌1905年（光緒31年）には科挙制度そのものが廃止されることとなった。

孔子#8,e:95,c:60 教育

中庸#18,e:316,c:195 工

詩経#6,e:66,c:42 愛

詩経#10,e:154,c:96 woven

養老#15,e:267,c:164

井田tsing tien#26,e:497,c:305

2600〜350,e:,529,c:323

周礼、里布li pu#23,e:432,c:263

tang唐#23,e:432,c:263

812年、飛銭#23,e:433,c:263

鋳貨#23,e:442?,c:267~270 グレシャムの法則

人口#18,e:332?,c:205 統計

From The Economic Journal, December 1912

CHEN, HUAN-CHANG. The Economic Principles of Confucius and

his School. 2 vols. Columbia Uniersity Studies. (New York,

Longmans), 1911.

  Confucius once observed: 'How numerous are the people!' Jan

said, *Since they are thus numerous, what more shall be done

for them?''Enrich them,' was the reply. 'And when they have

been enriched,what more shall be done?'Confucius said,

Instruct them.'His theory of wages was expressed when he

said:By daily examinations and monthly trials,and by making

their rations in accordance with their labours-this is the way to

encourage all the classes of artisans.He did not allow land to

be subject to private ownership.He did not think it wrong to

take interest;for capital is the mother,and interest is her child.*

In the matter of tarifts he was an extreme free-trader.

This is the character of the economic principles of Confucius.

They supply the pretext rather than the substance of Dr Chen

Huan-Chang's most interesting volumes.The substance is

composed in part of contributons to the economic history of

China,and in part of the poems and aphorisms of many

generations on all topics that can be considered in the widest

sense economic.His chapters are headed'Factors of Production',

Distribution",'Public Finance,and so forth;but into this

artificial scheme he has fitted a great deal that is charming and

instructive.To prove that the separation of the two sexes was

not the original plan in China,he is able to quote this(which

Confucius gave as a bad example of a lewd custom)from the

Canon of Poetry:ー

The Tsin and the Wei

Now present their broad sheets of water.

Ladies and gentlemen

Are carrying flowers of valerian.

A lady says,'Shall we go to see?'

A gentleman replies,'I have already been.'

But let us go again to see,

Beyond the Wei

The ground is large and fit for pleasure.'

So the gentlemen and ladies

Make sport together,

Presenting one another with small peonies.

In the chapter on “Economic Organisation” we read another

poem from the Canon,directed against an official who makes

his wife sew within the period of three months from marriage:-

＊The Chinese word(hsi) for interest means “child” That interest is justifiable has never been

doubted in China.

1912]

HUAN-OHANG:EOONOMIO PRINOIPLES OF CONFUCIUS

585

Shoos thinly woven of the dollohos fibre

May bo usod to walk on tho hoarfrost.

The delionto fiugora of a brido

May be usod in making olothos.

Putting the walstband to his lowor garmont and the collar to his uppor,

The benutiful woman fixes thom.

The benutiful woman movod gracofully,

And politoly stood nside to tho loft;

From her girdle hung her ivory comb-pin.

But it is the narrowmindodness of her husband,

Which makos the subjeot for satire.

In the matter of the treatment of the old,Confucius laid it down

that if women have no children at the age of fifty,they are to

be given clothing and food by the government,and are to be

appointed commissioners for the collection of poetry.This shows,

according to Dr.Huan-Chang,that Confucius thought women

qualified to hold government office."Nourishing the old"was

aspecial principle of Confucius."According to the Royal

Regulations,for those of fifty the grain is fine and different

from that used by the younger people.For those of sixty,flesh

is kept in store waiting for their order at any time.For those

of seventy there is a second service of savoury meat.For those

of eighty there is a constant supply of delicacies.For those of

ninety,food and drink are never out of their chamber;whenever

they wander to another place,it is required that savoury meat

and drink should accompany them.”

　When Dr.Huan-Chang is dealing with later philosopbers and

with economic history we find a method more like that of modern

economists.His account of the tsing tien system of land tenure,

which is supposed to have existed in some form or other from

about 2600 B.O.to 350 B.c.,is very full and interesting,and is

worth the attention of all students of land tenure in village com-

munities.The section on money,a matter in which China is

now the least developed of all nations,shows that there are

many practices,in the use of which she certainly preceded them.

It is said that money has been used in China since 2900 B.C.,

and the trimetallic system of the present day has persisted(with

a diminishing use of gold)from the remotest times,the copper

coin being formerly,as now,the basis of the system.　In the

use of paper money they long anticipated other peoples.

Cheng Chung,who died in 83 A.D.,says of the li pu that"it

was a piece of cloth stamped with seals and written with words,

two inches wide and two feet long.It was used as money

for the exchange of things."The origin of something between

notes and bills of exchange in the ninth century A.D.is worth

586

THE ECONOMIO JOURNAL

［DEC.

quoting:"During the middle part of the Tang dynasty there was

a scarcity of money;hence,money was not allowed to be taken 

out of certain localities.Therefore,when merchants came to the

capital they deposited their money in the offices which represented

the different provinces at the capital,and received bonds from

them.In this way,wherever they went they drew money with

their bonds very easily.This was called'flying money.'Such

a practice,however,was prohibited by the central government,

because it was thought that the offices would keep the money

out of circulation,and the prices of commodities would be lowered.

But the result was still worse than before.Therefore,in 812 A.D.,

the government opened its own offices at the capital for carrying

on the business of flying money-that is,the government issued

bonds to depositors,and they exchanged bonds for money at

the great cities of different provinces.A true government bank

was established in 970 A.D.for the operation of the flying-money

system.It was called The Bank of Convenient Money."

Tradition says that the system of"money associations,or

co-operative banks of China,was invented by a hermit named

Mang Kung,who lived about 220 A.D.

　　Gresham's Law and the Quantity Theory have been long

understood by Chinese scholars.In 175 B.c.Chia Yi said:"The

government accumulates copper for the control of the value

of money.When the value is low,it lessens the quantity by

some policy;and when it is high,it distributes the money by

some policy.Hence,the price of commodities must be equalised."

In 1378 A.D.Yeh Tzu-ch'i laid it down that"if we want to estab-

lish paper money,it is necessary to reserve cash as a fund.It

should be like the certificate of tea or salt;when the certificate

is presented the tea'or salt can be obtained immediately....

When the certificate comes,the cash goes out;and when the

certificate goes out,the cash comes in.Take the cash as the

mother,and take the certificate as the son.The mother and

son supplement each other,and control the price of all com-

modities.When the price is low,paper should be issued;and

when the price is high it should be withdrawn."In 1223 A.D.

Yian Hsieh explained that an insufficiency of copper money

could not be remedied by issuing inferior iron money in addition-

＂if we now add the iron money to it,should not the copper money

but become still less?Formerly,because the paper money was

too much,the price of commodities was dear.If we now add

the iron money to the market,would the price not become still

dearer?”

1912]

HUAN-OHANG:EOONOMIC PRINCIPLES OF OONFUCIUS 587

There is a great deal in Dr.Huan-Chang's learned and

delightful book from which one would like to quote-Confucius's

principles of Eugenics,for example,the provisions for the mobility

of labour,or the author's admirable history of Chinese taxation.

We must be content with one more topic only-the question of

population in China.Statistics of population exist from the

very earliest times.To anyone bearing the tables of population

Confucius bowed forward to the crossbar of his carriage."But

they are very inaccurate,mainly because there have been at

various times a'door-tax'and a'mouth-tax,'which have made

it to the interest of the people to conceal their numbers.Allow-

ance for this,however,being made and account being taken of

the conditions presumied by the systems of land tenure,it seems

fairly clear that the present huge population of China is of quite

modern growth,and that great density of population is as recent

a thing in China as it is in England.During the first seventeen

centuries of the Christian era(or from the fifth to the twenty-

second of the Confucian)the population appears to have fluctuated

in the neighbourhood of 50,000,000;it is not likely that it ever

reached 100,000,000 before the beginning of the eighteenth

century A.D.It is since that time that the numbers have increased

by leaps and bounds.According to the comparatively accurate

consuses of recent times,the population was 177,000,000 in 1749,

284,000,000 in 1783,and 413,000,000 in 1842.During the

T'ai-p'ing rebellion(1850-1856)the loss of life is said to have

been from 10,000,000 to 20,000,000(Dr.Huan-Chang places the

loss from this cause at 150,000,000,but this must be due to a

misprint or a rhetorical exaggeration);and there has been more

lo8s,perhaps,in quite recent times than formerly from floods and

famine.Between 1868 and 1885 the official estimates of popula-

tion varied from 378,000,000 to 405,000,000.For 1910(according

to The China Year Book)two independent estimates are available

（Tibet and Manchuria being excluded)-the Custom's Estimate of

421,000,000 and the Minchengpu(Ministry of the Interior)Census

Return,based on the number of households,of 316,000,000.

The doubt attaching to these figures is shown by the fact that the

population of Szechuan is put,on the basis of the Minchengpu

Census,at 23,000,000,by the Customs at 79,000,000,and by

Sir A.Hosie,who estimated it in 1904,at 45,000,000.It is

probably true,however,that,whereas before the year 1700.the

population of China proper did not exceed 100,000,000,it has been

for the last century,and is now,somewhere between 300,000,000

and 400,000,000.It is not correct,therefore,to think,as perhaps

588

THE EOONOMIC JOURNAL

［DEO.

one is apt to,that the pressure of population in China on the

means of subsistence is many centuries old.　 The position is

comparatively new,and there has been no obvious change,as

there has been in the Western World,in economic or natural

conditions of such a kind as to justify this enormous increase of

population.The Golden Age of China,the age of her philosophers

and poets and of discoveries in the arts of government and of life,

was not an age of teeming and overcrowded population.Moralists

are fond of regarding periods of declining population as periods

of national decay.In China,as elsewhere,the forces of religion

have been powerfully on the side of numerous offspring. 　But

it is difficult to believe that the Golden Age can be recovered while

those to enjoy it are so many.

　Dr.Huan-Chang,however,seeks for the chief cause of the

weakness of China elsewhere.He sees it in the requirement of

the"modern essay"in civil-service examinations(Class I).The

modern essay was of no practical use,and its mastery required

long practice.Instituted in 1370,in 1902 it was abolished. 

J.M.KEYNES

★719有料

https://books.google.co.jp/books?redir_esc=y&hl=ja&id=R45DAAAAIAAJ&focus=searchwithinvolume&q=1902

ウォレス国際版常平倉の元ネタをケインズは1912年すでに書評していた。

全集11,521-7

未第11巻 経済論文と書簡 I

https://academic.oup.com/ej/article-abstract/22/88/584/5291949?redirectedFrom=fulltext

常平倉1912
https://freeassociations2020.blogspot.com/2020/05/1912.html

孔子#8,e:95,c:60 教育

中庸#18,e:316,c:195 工

詩経#6,e:66,c:42 愛

詩経#10,e:154,c:96 woven

養老#15,e:267,c:164

井田tsing tien#26,e:497,c:305

2700〜350,e:,529,c:323

tang唐#23,e:432,c:263

812年、飛銭#23,e:433,c:263

鋳貨#23,e:442?,c:267~270 グレシャムの法則

人口#18,e:332?,c:205 統計