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1、儒家的貧富觀周北辰貧富問題是人類社會的一個大問題,正確處理貧富問題是解決好一系列重大社會問題 的關(guān)鍵所在,如:人心和人性問題、社會的穩(wěn)固與和諧問題、政治權(quán)力的合法性問題、國家的倫理目的和社會抱負(fù)問題、政府的公信力問題等等;因而,對貧富問題處理的好壞是 衡量一個國家和社會政治清明與否,制度美好與否的標(biāo)準(zhǔn);儒家歷代圣賢都特別關(guān)注和重 視貧富問題,儒家傳統(tǒng)思想中飽含貧富之辯的聰明;故此,闡釋儒家貧富觀,疏理儒家貧 富之辯的聰明資源,于我們創(chuàng)建中國式的現(xiàn)代工商業(yè)文明模式,建構(gòu)和諧社會,有著重大 的意義和價值;一、勵民致富儒家治世之道,以“ 富民” 為本;在儒家看來,要治理好一個國家,要建構(gòu)一個美好 的

2、社會,必需讓天下百姓都富有起來,要做到“ 藏富于民” ,即孔子所謂“ 既庶矣” 就“ 富之” 的思想;這一思想到孟子就進展成為“ 民本”觀念;孟子說:“ 民為貴,社稷次之,君為輕” (孟子 .盡心下),強調(diào)以民為貴,以民為本,施仁政于民;在孟子看來, 施仁政必第一關(guān)注“ 民生” 問題,要“ 置民之產(chǎn)” ;孟子說:“ 是故明君制民之產(chǎn),必使 仰足以事父母,俯足以畜妻子,樂歲終身飽,兇年免于死亡;然后驅(qū)而之善,就民之從之也輕” (孟子 .梁惠王上);所謂“ 置民之產(chǎn)” ,按今日的話講就是要讓天下百姓都 擁有自己的產(chǎn)業(yè),包括衣食住行,上孝父母,下養(yǎng)妻兒,以及抗擊風(fēng)險的經(jīng)濟才能;這是 人的基本物質(zhì)生活

3、條件,是政治清明社會和諧的底線要求;只有天下每一個人的基本需求 得以滿意,人心才會穩(wěn)固,社會和諧秩序的建構(gòu)才有可能;故孟子進而說:“ 民之為道也,有恒產(chǎn)者有恒心,無恒產(chǎn)者無恒心;茍無恒心,放辟邪侈,無不為已” (孟子 .滕文公 上);由此可見,在儒家看來,“ 民產(chǎn)” 是“ 民心” 的基礎(chǔ),“ 置民之產(chǎn)” 是儒家“ 民 本” 思想的核心內(nèi)容之一,是建構(gòu)美好社會所必備的條件,是“ 民貴” 思想的詳細(xì)落實;民貴” 第一必需表達(dá)為“ 富民” ,民不富就無以貴;求富之心是人性本然, 孔子說: “ 富與貴, 是人之所欲也” , 朱子也說: “ 利者,人 情之所欲”(論語 .里仁 );在儒家看來, 人們追求

4、物質(zhì)利益, 追求財寶是符合人性 的,并認(rèn)為人的物質(zhì)需求的滿意是對百姓施行教化的基礎(chǔ);管子曰:“ 倉廩實,知禮 節(jié);衣食足,知榮辱” ;荀子也說:“ 不富 , 無以養(yǎng)民情;不教,無以理民性” ;儒家禮樂 文教的落實與道德抱負(fù)的實現(xiàn)都是建立在“ 富民” 基礎(chǔ)之上的;民不富就心無常,心無常就教化不行,教化不行就禮樂不興,儒家的社會抱負(fù)就無從實現(xiàn);由是可知,“ 富民” 是 儒家治世經(jīng)國的基礎(chǔ);正因如此,儒家才勵民致富,認(rèn)為“ 幫有道,貧且賤焉, 恥也” (論語 .泰伯);在一個良好的社會政治環(huán)境中,一個人假如不努力轉(zhuǎn)變自己的貧困狀況,這是一種恥辱;孔子進而仍認(rèn)為:“ 富而可求,雖執(zhí)鞭之士,吾亦為之”

5、(論語.述而),就是說 , 假如可求富貴,即使從事卑微的工作我也情愿為之;靠自己的勤勞而致富,即便從事卑微 的工作也再所不辭,這是一種吃苦耐勞,忍辱負(fù)重的精神,是一種天行綱鍵,自強不息的 精神,這是儒家所大力推崇和提倡的;特別是在清明的政治環(huán)境中,在現(xiàn)代工商業(yè)社會里,每個人都要有“ 恥貧榮富” 的觀念,發(fā)揚圣人甘為“ 執(zhí)鞭之士” 的精神,脫貧致富,轉(zhuǎn)變 自己的物質(zhì)生活環(huán)境;二、處貧之方孔子周游列國,在陳絕糧,隨行者全都病臥不起;子路憤憤不平,問孔子說:“ 君子 亦有窮乎?” 孔子回答說:“ 君子固窮,小人窮斯濫矣” (論語 .衛(wèi)靈公);其意是 說,君子小人都有窮困之時,區(qū)分在于君子固守其窮,無

6、所怨悔,而小人窮就丟失原就,儒家雖然確定人們擺脫窮困追求富貴的合理性,放縱于行,以圖轉(zhuǎn)變窮困之境;這就是君子小人的區(qū)分!勵民致富,以貧為恥,但是卻特別重視其手段的正值性;儒家不僅看重目的之善,也特別看重手段之善;善的目的必需通過善 的手段來實現(xiàn),否就寧可犧 牲其目的,也絕不使用不善的手段來達(dá)至這一目的;孔子曰:“ 富與貴,是人之所欲也;不以其道得之,不處也;貧與賤,是人之所惡也;不以其道得 之,不去也 (論語 .里仁);富貴,取之有道;貧賤,去之有道;儒家提倡,人們在擺脫貧困追求富貴的過程中肯定要遵循“ 義利之辯”的義法,不能違反天道性理和道德 原就,不能惟利是圖,要見利而思義,不能為了追求富

7、貴而不擇手段;所以,孟子說:“ 非其道,就一簞食不行受于人; 如其道,就舜受堯之天下不以為泰” ;又說“ 萬鐘就不辯禮 義而受之, 萬鐘于我何加焉?”孟子所說的就是儒家“ 守死善道” 的精神,是一種立于天地之間的大丈夫氣慨,不合于道,就利小如一簞食亦不受之;合于道就受以天下也泰然處之;假如不道而致富, 即使是萬鐘之祿, 又有什么意義和價值?所以孔子也說:“ 不義而 富且貴,于我們?nèi)绺≡啤?;儒家提倡的是致富以道,窮而不濫;富貴,不是每一個人都能達(dá)至的,富貴者也未必就終生都能安享富貴的;斗轉(zhuǎn)星移,世事無常,貧富并非永恒不變,而是處于一種交替更迭之中;“ 陋室空堂,當(dāng)年笏滿床;衰草枯楊,曾為歌舞場

8、” ,“ 昨憐破襖寒,今嫌紫蟒長” (紅樓夢.好了歌注),這種由富貴而貧困,由貧困而富貴的交替,在人世間演繹岀了很多的悲歡離合;因而,對于貧困與富貴都要有正確的態(tài)度去對待;何以處貧,何以為富,貧困時應(yīng)當(dāng)有什么樣的心態(tài) 和作為,富貴時又應(yīng)當(dāng)有什么樣的心態(tài)和行為,這對于一個人而言至關(guān)緊要;在儒家看來,處貧困難于處富貴,孔子說:“ 貧而無怨難,富而無驕易” ,朱子注曰:“ 處貧難,處富易,人之常情” (論語.憲問),人在貧困之中能保持正常的心態(tài),正確地對待生活,對待生命,對待萬事萬物,是很不簡單的;綜觀儒家圣賢之言,關(guān)于何以處貧的問題,可以用六個字來概括,那就是:安之、樂之、去之;既貧,就安,不怨天

9、,不尤人,無怨無悔,安穩(wěn)處之,獨善其身,這就是前面所說的“ 君子固窮” 之道;惟有固 守其窮,不濫思濫行,安穩(wěn)以處,才能保持平和的道心,并以道德原就規(guī)范自己的行為,從而保持君子之風(fēng);按理說,處貧而“ 安之” 已經(jīng)難能珍貴,然而在圣人看來仍不夠,仍應(yīng)當(dāng)進而“ 樂之” ;子貢問孔子說:“ 貧而無諂,富而無驕,如何?” 孔子回答說:“ 可 也,未如貧而樂,富而好禮者也;” 貧,而“ 樂之” ,較之于“ 安之” “ 無諂”就是更高 的境域;“ 安之” “ 無諂” ,是固窮自守,但未能超然乎貧困之外,所以朱子注曰:“ 子貢貨殖,蓋先貧后富,而嘗用力于自守者,故以此為問;而夫子答之如此,蓋許其所已能, 而

10、勉其所未至也” ;賢如子貢者,也尚未能達(dá)至“ 貧而樂” 的境域,可見這一境域之難能;在孔子同學(xué)中,惟有顏回達(dá)到這一境域,故此,孔子對顏回稱贊有加:“ 賢哉,回也!一 簞食,一瓢飲,在陋巷,人不堪其憂,回也不改其樂” ;這種謀道不謀食,憂道不憂貧的 安貧樂道的生命境域被后人譽為“ 孔顏之樂” ;其樂,非樂其貧,而是樂其道,超乎于貧 , 忘乎于貧,這是圣人的境域,至善至高的境域;但儒家思想是世間法,有著劇烈的家國天下關(guān)懷,貧而“ 樂之” 是就生命境域而言,是針對士君子的高要求,對廣大民眾而言,貧 窮究竟不是什么好事,因而儒家主見對貧困應(yīng)當(dāng)“ 去之” ,即要排除它;“ 安之” 是固守 自律,“ 樂之

11、” 是生命境域,“ 去之” 就是社會抱負(fù);追求富貴乃是人之常情,儒家的倫 理目的和社會抱負(fù)并不是人人安貧、樂貧,而是要排除貧困,實現(xiàn)“ 老有所終、壯有所用、養(yǎng)” 的人人衣食無憂的抱負(fù)目標(biāo);- 、亠、咅二、為富之道幼有所長、鰥寡孤獨廢疾者,皆有所致富即意味著有更多的財產(chǎn),占有更多的物質(zhì)利益,更有條件滿意人對于物質(zhì)生活的 需求,能夠讓自己的愿望更簡單實現(xiàn)和達(dá)成;由于擁有財寶,別人不能做到的你能夠做到, 自己過去不能辦到的現(xiàn)在可以辦到,另從不能達(dá)成的意愿你能夠達(dá)成,另從不能享受的你 能享受,別人不能消費的你能消費;由于擁有了財寶,人可以在肯定程度上突破外在條件 的局限和制約而拓展自己生存的“ 空間”

12、 ,獲得肉體與心靈的更大“ 自由” ;正由于如此 , 財寶具有兩面性,是一柄雙刃劍;一方面,它能夠滿意人性的基本需求,具有正面的積極功能;另一方面,它也具有腐蝕人性的負(fù)面功能;儒家歷代圣賢都;洞悉財寶的兩面性,透徹財寶的正面功能與負(fù)面功能;在儒家看來,一方面,財寶意味著人的物質(zhì)生活需求的 滿意,這種需求和滿意是符合人性的,是天經(jīng)地義的,因而儒家勵民致富,有“ 恥貧” ,“ 去貧” 的思想,并將“ 富民” 思想立為治世經(jīng)國的根本;但另一方面,財寶也能夠腐蝕 敗壞人性,因而,儒家歷來重視對財寶進行制約,強調(diào)“ 理欲之辯 “ 義利之辯 ,主見富,無以養(yǎng)民情;不教,無以理民性”程頤說:“ 所以防其欲,

13、戒其侈,而使之入道也”“ 以理制欲”“ 以義制利” ,對于擁有財寶的人,儒家提倡要教化之;所以荀子說:“ 不這種觀點與孔子“ 庶、富、教” 的思想一脈相承,都是在徹透財寶兩面性基礎(chǔ)上而實行的“ 中道” ;對于擁有財寶者而言,何以處富?這是一個值得全部的“ 先富人士” 慎思慎行的大問題;從儒家歷代圣賢的聰明資源中可扼其要旨提煉如下三條“ 為富之道” ;其一、戒奢寡欲,潔身自好;由于擁有了財寶,肉體生存空間與心靈的“ 自由度” 均得以拓展,富有者可以憑籍財富的力氣和手段,不但能達(dá)成合理的愿望,同時也有條件滿意過度的私欲;從而導(dǎo)致在生 活上鋪張鋪張,竭盡享樂,甚而至于吃喝嫖賭無所不為,沉溺于燈紅酒綠

14、聲色犬馬之中而不能自拔,在窮奢極欲中沉淪墮落,被財寶所腐蝕敗壞,致使自己異化為財寶的奴隸;因 此,為富之道以“ 戒奢寡欲” 為第一義;孟子認(rèn)為“ 養(yǎng)心莫善于寡欲” ,陸九淵也說:“ 夫所以害吾心者何也?欲也;欲之多,就心之存者必寡” (陸九淵集 .拾遺);人性的腐蝕,人心的敗壞都從“ 欲” 字開頭,人欲膨脹,人心就萎縮,人格就越卑下 金錢買不來自尊,只能買到虛榮,揮金如土表達(dá)的不是人性的尊嚴(yán)而是精神的貧乏,故而, 朱子有“ 存天理滅人欲” 之說;完全的“ 滅欲” 假如做不到,那么“ 寡欲” 卻是可以做到 的;為富者,理應(yīng)清心寡欲,戒奢戒侈,檢樸平淡,潔身自好;惟有如此,才不至于異化 為財寶的附

15、庸,丟失崇高的人性而與禽獸為伍;故此,為富之道,以“ 戒奢寡欲” 為第一 義;其二,富而無驕,富而好禮孔子說:“ 富而無驕” 未如“ 富而好禮者也” ,朱子注曰:“ 驕,矜肆也” “ 好禮, 就安處善,樂循理,亦不自知其富矣” ;富者由于有了財寶的憑籍,私欲膨脹,很可能恃 財傲物,肆意妄為,甚而為非作歹;這種為富不仁驕肆狂悖之徒并不鮮見,勾結(jié)貪官污吏 進行錢權(quán)交易者有之;染指黑社會勢力者有之;強買強賣,巧取豪奪者有之;頤指氣使擾 亂朝綱者有之;董仲舒說:“ 大富就驕”“ 驕就為暴” ;由此可見,“ 為富不仁” 是社會 之亂源;富人因擁有財寶,可以達(dá)至貧者所難以達(dá)至的目的,富者如驕肆為暴,他就更

16、有 所以,為富者如不善處富,不節(jié)制私欲,就才能更有條件作惡,而且能使暴行更為有效;很簡單驕肆狂悖,為非作歹,禍亂社會;故此,儒家自圣人孔子以降,無不關(guān)注社會致富人群,提倡富者要善于處富,要富而不驕,富而好禮;要求為富者更應(yīng)當(dāng)注意自身的心性 修為,嚴(yán)守社會道法規(guī)范,樂善好施,富好行德,節(jié)制自已的私欲,規(guī)范自己的行為,提 升自己的人格和生命境域;“ 富而好禮” 之“ 禮” ,是儒家傳統(tǒng)的一個重要內(nèi)容,它既是一種核心價值理念,也 是一種社會規(guī)范力氣;“ 夫禮者所以定親疏,決嫌疑,別異同,明是非” (禮記 . 曲禮),荀子說:“ 禮者,人道之極也 ,“ 以養(yǎng)人之欲,給人之求,使欲必不窮于物,物必不屈

17、于欲;兩者相持而長,是禮之所起也” (荀子 .禮論),從荀子的論述可見,禮仍有 著節(jié)制人欲,調(diào)劑“ 物” “ 欲” 關(guān)系的社會功能;“ 禮,履也,所以祀神致福也” (說文),這里是從人與神圣的關(guān)系來界定禮,可見,禮也有著溝通人神關(guān)系的功能,具有宗教性格,關(guān)涉靈魂信仰,具有神圣性;從以上闡述可以看岀,禮是人與神圣,人與人,人與物之間關(guān)系的溝通渠道和聯(lián)系紐帶,是“ 天地人” 三才貫穿的力氣,是社會和諧秩序的規(guī)范力氣;所以,孔子說“ 富而不驕” ,未如“ 富而好禮者也” ,禮是大道之所在,好 禮即可入道;富而好禮,即是要求為富者秉持敬畏之心,懷仁義之德,滅貪欲之念,強學(xué) 達(dá)性,積善成德,自覺遵循道德

18、規(guī)范;如天下之人均能好禮,就亂源可絕,社會將趨于和 諧,天下可平也;其三,以財發(fā)身,兼濟天下“ 仁者以財發(fā)身,不仁者以身發(fā)財” (高校);不仁不義之徒以身發(fā)財,“ 亡身 以殖貨” ,其最終結(jié)果要么是“ 人為財死,鳥為食亡” ,要么“ 貨悖而入者,亦悖而岀” ,已的財寶去實現(xiàn)生命的價值;來之不正用之也不正;而仁者就以財發(fā)身,即用自富有者已無衣食之憂,物質(zhì)生活的需求已經(jīng)得以滿意,特別是在現(xiàn)代工商業(yè)社會中,很多致富者所擁有的財寶數(shù)額龐大,僅從人的物質(zhì)需求和消費的意義上講,那是幾代人都用之不竭的;很多人由于不學(xué)無術(shù),中無所守,集合了大量財寶以后,成天窮奢極欲,燈 紅酒綠,豪賭濫飲,生活腐敗,在紙醉金迷

19、中查找刺激,甚而斗富攀比,肆意揮豁,恃財 傲物,驕奢淫逸;這一切,于己于人,于國于家都有百害而無一利;因此,如何對待和使用大量的物質(zhì)財寶,這是為富之道的重要問題;在儒家看來,為富者應(yīng)以財發(fā)身,要用自已的財寶去做崇高的有意義的事情,去做有利于國家社會和民眾的事情,做到“ 達(dá)就兼濟天下” , 要“ 散財于民” ,做到“ 博施于民而能濟眾” ,在為社會,為廣大民眾謀福利的“ 善舉” 中,在為國家民族乃至全人類作出奉獻(xiàn)的過程中表達(dá)自身的存在價值,實現(xiàn)個體生命的超越和人格的提升;這就是孟子所謂“ 樂以天下,憂以天下” 的情懷;孟子說:窮不失義,達(dá)不離道,窮就獨其身,達(dá)就兼濟天下” ,這種以天下為己任的事

20、業(yè)孟子譽之為“ 大人之事務(wù)矣” ;所謂“ 大人” ,蔣慶先生說明為“ 乃心靈境域上達(dá)天德,實現(xiàn)生命終極價值之人” ;為富者,就應(yīng)當(dāng)有這種以天下為己任的入世擔(dān)當(dāng)精神;惟有具備了這種 精神和這種境域,才能超越小我實現(xiàn)大我,人方能盡其才,物方能竭其用;聚財是才能才 智的表達(dá),散財就是人格提升和生命的超越;故此,“ 以財發(fā)身,兼濟天下” 是為富之道的重中之重;四、 社會抱負(fù)儒家的社會抱負(fù)就終極層面而言,是要實現(xiàn)禮記.禮運篇里所記載的“ 大同” 盛世;就現(xiàn)實可為的層面而言,就是要在“ 富民為本” 的基礎(chǔ)上,緩解貧富懸殊,縮小貧富 差距,達(dá)至共同富有的目標(biāo),實現(xiàn)社會的和諧進展;儒家尚中貴和,以“ 中和”

21、為大道,強調(diào)人與自然,人與人之間關(guān)系的和諧和諧;與西方現(xiàn)代進展觀不同,儒家不主見掠奪式 進展,也不提倡橫絕天下的浮士德精神;儒家對于抱負(fù)社會的評判也并不是單純以生產(chǎn)能 力的大小和攫取物質(zhì)財寶的多寡為標(biāo)準(zhǔn),而是“ 尚中貴和” ,既注意物質(zhì)財寶的生產(chǎn)制造,同時又注意人與自然及人與人的和諧共處;在儒家看來,抱負(fù)的社會并非窮盡物欲的社會,而是天地萬物各正性命 , 和諧相安的社會;中庸曰:“ 中也者,天下之大本也;和也者,天下之達(dá)道也;” “ 致中和,天位置焉 , 萬物育焉” ,這是強調(diào)在治世經(jīng)國的過程中“ 執(zhí)其兩端,用其中于民;”在貧富問題上,儒家主見緩解貧富懸殊,縮小貧富差距,追求共同富有;這是儒家

22、堅定不移的社會抱負(fù)與倫理目的;共同富有,這是儒家仁政所追求的目標(biāo);貧富懸殊是導(dǎo)致社會不和諧的重要因素,是社會亂源之所在,故孔子說:“ 不患寡而患不均,不患貧而患擔(dān)心;蓋均無貧,和無寡,安無傾;” 意思是說社會的和諧穩(wěn)固與否不在財寶的多寡,而在于是否“ 各得其分” ,“ 均” 并非確定平均之謂,而是“ 各得其分” 之意.均就人心能安,安就無傾覆之患;董仲舒說:“ 使富者足以示貴,而不至于驕;貧者足以養(yǎng)生,而不至于憂;以此為度而調(diào)均之,是以財不匱而上下相安” 春秋繁露 .度制 ;富者可“ 示貴” ,貧者可以“ 養(yǎng)生” ,富者“ 不驕” ,貧者“ 不憂” ,各得其分,如此,才能“ 上下相安” ;“

23、調(diào)均之” 指的就是要和諧好貧富關(guān)系,把貧富差距掌握在肯定的限度之內(nèi);惟 有如此,社會才能和諧進展,趨于穩(wěn)固和安靜,百姓的生活才能恬適而詳和;邊沁學(xué)說的中心是功利主義,他極力反對17、18 世紀(jì)以來的古典自然法學(xué)的理性法觀點,認(rèn)為它們是虛構(gòu)的;大自然將人類置于苦樂兩大主宰之下,人的天性是避苦求樂,功利原就就是一切行為都適從這兩種動力的原就;謀求功利是人們行為的動機,也是區(qū)分是非、善惡的標(biāo)準(zhǔn);是自然人和政府活動遵循的原就,也是道德和立法的原就;最好的立法是達(dá)到 最大多數(shù)人的最大幸?!?,最好的立法就在于促進社會幸福;他認(rèn)為良好的政府和立法必需達(dá)到四個日標(biāo):即公民的生存、富有、公平和安全;功利主義所

24、謂的 的本質(zhì)最大多數(shù)人的最大幸?!笔亲杂芍髁x而非社會主義,這個原就勉勵每個人為了自己的利益去自由競爭,國家奉行不干涉主義,國家的任務(wù)只是為自由競爭供應(yīng)良好的環(huán)境;自由競爭的必定結(jié)果是優(yōu)勝劣汰、兩極分化,這與以實現(xiàn)共同富有為目標(biāo)的社會主義原就當(dāng)然不行同日而語;Benthams 1824 principles of utility are: * Mankind governed by pain and pleasure : Nature has made us as motivated first by avoidance of pain and attraction to pleasure *

25、Prin ciple of utility, what : The pr in ciple is that which approves or disapproves of every acti on whatsoever, accord ing to the tendency which it appears to have to augme nt or diminish the happ in ess of the party whose in terest is in questi on. * Utility, what : Utility is that property in an

26、object whereby it tends to product ben efit, adva ntage, pleasure, good or happ in ess . or . to preve nt the happe ning of mischief, pain evil, or un happ in ess to the party whose in terest is con sidered. * In terest in the commu nity : The in terest of a commu nity is the sum of the in terests o

27、f its members. * You cannot talk about the interest of the community without considering the in terest of the in dividual. * An acti on is con formable to the pri nciple of utility, what : Con forma nce of an acti on is whe n the tendency it has to augme nt the happ in ess of the community is greate

28、r than any it has to diminish it. A measure of gover nment con formable to the prin ciple of utility, what Gover nment con forms to the pri nciple whe n it in creases the greater good of the commu ni ty. 李嘉圖和馬爾薩斯 Thomas Robert Malthus 1766 1834 年 是兩位在出身、經(jīng)歷、個性和思想觀點等方面都有著明顯反差的思想家;馬爾薩斯出身于上層土地貴族 社會,其父親與

29、當(dāng)時思想界名流如休謨、盧梭等有著廣泛的交游;而李嘉圖出身于富有但缺乏社會位置的猶太移民家庭,其父親好像是一個惟利是圖的投機者;馬爾薩斯 少年時代就博覽群書,并進入劍橋高校;而李嘉圖從未接受系統(tǒng)的正規(guī)訓(xùn)練;馬爾薩斯是一個職業(yè)學(xué)者;而李嘉圖的身份是證券經(jīng)紀(jì)人;馬爾薩斯過的是平淡無奇的老師 生活;而李嘉圖不僅在證券經(jīng)營中一帆風(fēng)順,仍擔(dān)任過議員;馬爾薩斯一輩子過的是 學(xué)院生涯,卻關(guān)懷現(xiàn)實;而李嘉圖雖然經(jīng)商,但成了理論家;馬爾薩斯從來沒有富有 過;李嘉圖個人財產(chǎn) 160 萬鎊;Grow ing disparity betwee n rich and poor affects campus life By

30、 He Na China DailyUpdated: 2022-10-14 09:36:;, Comments 0 口 Print MailArmed with maps and guidebooks, hordes of Chinese families set off across the nation this summer -but some had a hidden agenda to their holidays. The destinations for many middle-aged parents were residential areas around universi

31、ties, and sights included more real estate agents offices than places of cultural interest. We get many parents from other cities and provinces during the summer vocation. Most of them came to buy houses for their children who are studying at the college here, said Wang Shang, an agent with the Cent

32、ury 21, a real estate agency in Qingdao, Shandong province. The increase in nouveaux riches snapping up property near universities is just one factor that has made college campuses the clearest example of the widening wealth gap in modern China.My dassmatefece dropped when he saw the dorm J am very

33、satisfied. The living conditions much btter But experts claim the obvious division between rich and poor students could be harming the than 61 home . confidence and education of those from rural or impoverished families. 541 MING Soaring house prices in many cities mean it is almost impossible for y

34、oung people to buy a home without the uniwtfiity itudenthelp of their family, and usually only if their parents have a large income. Related read in gs: 豈 How wide is the in come gap today. fUrba n-rural gap n eeds to be bridged 刃 Salary gap wide ning 也 Public concern over jobs, pay gap 匚 Wealth gap

35、 rises, but no risk of upheaval: Report xTo be poor or rich, not a question for college entrance Wang said he sold a 178-sq-m house in a good community at a cost of 2.8 million yuan $410,000 to the parents of Li Shu, a second-year student at the China Marine University in Qingdao. Most of his new ne

36、ighbors are business leaders from outside of the city, he added. In the capital Beijing, almost 5 percent of all house transactions in 2022 involved student buyers. Today, it is more than 10 percent, with many purchases being paid for in a lump sum, according to Beijing-based realty firms Zhongda He

37、ngji and Zhujia. Despite vast and continuing improvements of living conditions offered in university dormitories, they still do not meet the expectations of the rich. A female student at a university in Wuhan, Hubei province, reportedly arrived on her first day with 19 pieces of luggage, enough to f

38、ill a four-person dorm and setting a new school record, according to the citys Changjiang Times. The students mother is said to have become agitated when her daughter was not given a private room and then furious when teachers said it would be impossible to install a private washroom in the dorm, th

39、e newspaper reported. At the other end of the spectrum is Su Ming, who comes from a family of farmers and studies at a university in Beijing. He recalled how he arrived in the capital with just a plastic bag and an old school satchel. The classmate who has the bunk above mine in my dormitory was bro

40、ught to school in a Cadillac. When he saw the room for the first time his face dropped. He complained it was too small and the air conditioner was too small, said Su. But I am very satisfied with the room. The living conditions here are much better than the situation at home with my family. The weal

41、th gap on campus is not just evident when it comes to accommodation. Branded clothing, high-tech cell phones and entertainment gadgets, and cars continue to be all the rage among young people, highlighting the divisions between the haves and have-nots. The widening gap between 900 million farmers an

42、d 400 million urban residents is being mirrored among Chinas 13 million-plus students, say cultural experts. They also believe students from wealthy backgrounds now enjoy the kinds of luxury some citizens would struggle to attain after decades of work. I won a scholarship to the University of Intern

43、ational Business and Economics in Beijing but I still have to do part-time jobs in the college library to pay my living expenses, said 20-year-old Zhang Hefei, a second-year student in Spanish from Hebei province.This on-campus wealth gap can only negatively impact the values, activities and mental

44、states of students, SUWENPING *rof.iorin s atgz炳斜 ty of .旳A&iraadUtifi in eqinA st u d e nt in Chongqing shi nes shoes after class to ear n extra money for her schooli ng. Many you ng people find part-time jobs while study ing at college. Photo by Che n Shichua n/Chi na Daily Su Wenping, a professor

45、 in sociology at the Beijing University of Aeronautics and Astronautics, said campuses high density means the growing rich-poor disparity in China could be witnessed at close range. It is visible in the classrooms, in the dormitories, or even between students sharing the same desk. This on-campus we

46、alth gap can only negatively impact the values, activities and mental states of students, particularly poor ones, she said. Some poor students even suffer depression and, if they do not get help from teachers or psychologists, the long-term effects could hamper the development of healthy personaliti

47、es. She explained most students from rich families are extroverted, and active in making friends and taking part in activities. In contrast, poor students often avoid crowds and prefer to be alone. When we organize class activities, such as spring outings, most of the participants are usually studen

48、ts from relatively wealthy families, said Li Xue, 23, who studies garment design at Dalian Polytechnic University in Liaoning province. Even if the trip is funded by the university, poor students still tend not to join in. Li, whose parents own a heating company, added: We honesty dont look down on

49、poorer students but they just seem too proud to receive our help. They do not need to be like this. We are just classmates. In July, 22-year-old Li Li was jailed for robbing a bank on the campus of the Beijing University of Science and Technology and taking a fellow student hostage. The automation s

50、cholar, who hails from a poor village in Jiangxi province, turned to crime when he failed to find a job after running out of money, said police. His classmates and relatives both said Li Li had very high self-esteem but was ashamed of his poor background.Spending power A study conducted at mon Ihn 2

51、00 Chin. c univcnrtics in August 20221. find out uftivcrirty students monlhJY expenses disc eve rod: l. i thin 100 yuan A study by Professor Su, in which she interviewed students from MOfiOf PHONEStVCf f e 菇抵跑 t 舅曲菲100-200 varying families, showed that 60 percent of poor students felt yoan 200-400 s

52、hame about their backgrounds, while more than 22 percent said they felt inferior. yujn Jess than j They do not want others to know about their situation and they nri0r. than 廠50 yuan / unconsciously turn away when teachers or classmates offer 200 yuan 1050 YU 的help, said Su, who added that 42 percen

53、t of her subjects said 100 200 ytun they would turn down any form of help if it mean exposing their 50-100 yuen situation in the media or on the Internet. INTERNET CHARGESAs opposed to senior or middle school, university life has more ktfi thin 10 yuandiverse criteria for good students than simply g

54、ood grades. But for poor students who are used to gaining self-respect from mor than 5O-1QO 已藥exam results, it is a big and sudden change in atmosphere. 1Q0 yujn Sripftff好 g CbrtrApart from studying hard, they have little chance to develop other talents or hobbies because of their financial situatio

55、n, she 詼血 r said. The obvious wealth gap on campus is a challenge universities have been urged to address. We hold meetings for poor students about once a month and try to pay close attention to their behavior, to make sure they are happy and coping well with the pressure, said Dong Jiaomei, who is in charge of student affairs at Dalian Polytechnic University. We know each students financial situation when they enter the university but we never make public the names of those who receive the schools special poverty subsidies, in order to protect student

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