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文章评论 |
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作者:慕容青草 |
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留言时间:2012-05-21 08:33:34 |
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作者:山哥 |
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留言时间:2012-05-21 07:41:39 |
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多谢慕容的好文和喜信的讨论。
合神心意的门徒是很很难的,我们每人按照自己的领受去荣耀神,将来也必得荣耀。。。 |
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作者:慕容青草 |
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留言时间:2012-05-19 08:05:28 |
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花了点时间将本文用英文改写了一遍,基本意思一样,与大家分享,欢迎指教:
Fairness: A paradox of capitalism
Democratic political framework and market economy have been deemed as the core of a capitalist system, while fairness is the cornerstone for both democratic politics and market economy. Democracy stands against the dictatorship of very few over the majority and demands the reflection of the voices and interests of the majority on important issues including election of leaders of the community; accordingly, fairness would be the fundamental principle for democracy since fairness is the utmost concern for anything involving a multitude of people. Fairness is even more critical for market economy. Not only would the fair pricing and fair respect of the wills to do transactions be essential for market economy, but also would the environment of fair competition be critical for any market based economy.
This ultimate importance of fairness for capitalism actually has created some confusion between the ideal principle and the social reality and thus so much often we might hear someone claim that fairness is the fundamental characteristic of capitalism. As a matter of fact, while capitalism as a social logic demands fairness in everyday life, it also is an immense source of unfairness for people living within a capitalist society. A better understanding of the paradoxical nature of capitalism in terms of fairness would help us to better deal with many crises we are facing today around the world. An ideal capitalist society is a system that offers a game which is nominally fair to everyone in the sense that every person in principle could play any role in this game (As we all know that even the nominal fairness for every single person could be very questionable in the early stage of a capitalist society). Obviously, that game would be very big in its size since it involves everyone in the society, and thus it would require a clear common rule of game that would sound fair to all (or most significant) players, which is the constitution of each country. One of the essential roles of the whole legal system of any country that is constructed on top the constitution is to guarantee a fair play of this capitalist game. This clear awareness and demand of systematic fairness would function as a driving force behind the social evolution in capitalist systems, which would differentiate the social games in a capitalist system from those in its preceding hierarchical social systems. For example, personal or collective wealth accumulation by the big guys in a capitalist society is mainly achieved through legal market transactions instead of predatory deprivation by force. In this sense, the so called democratic political processes and market economy, the core of capitalism, are indeed all entailed consequences of this demand of general fairness within the grand social game that is then titled as capitalism due to the decisive role of capital (i.e. money) in the game.
Because of their dependence upon market for wealth accumulation, capitalist businessmen would not be refrained by the geopolitical borders of their countries and they would go to the world to sell their products, and to obtain their raw materials as well. Consequently multinational economy would become a basic phenomenon of capitalist economy. In order to have a maximal fairness to everyone in this multinational economy, it would be desired that the uncertainties or variations of the rule of the game across the world market could be restrained at a minimal level. This determines that capitalism by nature is outward aggressive in the sense that capitalists or players of the capitalist game would naturally be eager to propagate capitalism as ideology throughout the whole world, not only for the expansion of its market, but also for the desire of fairness that everyone in this world would play by the same rule of game. The need of multinational economy and the desire to have capitalism all over the world would then logically lead to an endeavor of so called globalization: people all over the world would play the same game based upon the same capitalist rule.
It is a common knowledge that in international affairs governments of different nations (capitalist or noncapitalist) would normally place the interests of their countries above the interests of other countries; sometimes they might even go extreme in order to protect the commercial interests of their own countries through espionage or other illegal measures. However, many developed capitalist countries have established laws to prohibit their own people from bribery practices in their overseas business activities. This kind of moral self-contradiction could not be solely explained by the separation of legislative and executive powers. It is not uncommon in world history for the legislative houses to vote for some extreme approaches including wars to protect the interests of their own countries above others. The rationale of prohibiting enterprises from overseas bribery practices might be best interpreted as protecting the fairness between different domestic enterprises in their overseas business activities. Consequently capitalism not only regulates domestic capitalist games played within each capitalist country but also regulates the business activities of their own people in overseas market of capitalist or noncapitalist countries. As a result, people from capitalist countries might face some unfair competition from noncapitalist countries where business morality is less regulated. This would also turn the demand of fairness by people from capitalist countries into a desire to change the social system of noncapitalist countries into capitalist regime all over the world.
Therefore, it is quite fair to say that capitalist system is formed in the history by the demand of fairness and acquires its enormous competitive power from its relative respect of the fairness in capitalist games. However, capitalism as a social logic is indeed also a monstrous source of unfairness in this world which could potentially hinder or even destroy capitalist system itself. As we have seen from the above discussion that capitalism is a social game driven by the demand of fairness and structured as democratic political scheme plus market economic system. The very common essence of all games of capitalism, as the name literally tells, is capital or more generally speaking money. This essence leads to another fundamental logic, which might be simply called the logic of capitalism, that money (i.e. capital) determines the consequence of social events (and thus the political and economical status) of a society.
Money is the basic media in market economy, and without money there wouldn’t be capitalist economy. For this reason, different from hierarchical social schemes with privileged classes, in a capitalist society, except for very few governmental bureaucratic officials, money is the main power for mobilizing social and natural resources. In fact, the principle of fairness in a capitalist society is also reflected through the respect of the possession and function of money. Therefore, the power of money would naturally sneak into various areas of democratic processes. This might be best demonstrated through the influence of money upon democratic election process and the constitutional legal process. First of all, democratic election is normally influenced by the power of money. As we know that the success of a public campaign would depend largely upon the quality and size of the campaign team. It would be fair to the campaign team members, especially those of high quality, to be well compensated for their hard work, which means the candidate needs to have enough money available to pay for the members of the team. Besides, nowadays high-tech media and internet provides huge opportunities for candidates to maximize their influences over and attractions to the voters. Those who could have better access to the media and internet campaign might have better chance to win in the election. It would be fair to the media workers to profit from the services they provide to the candidates. As a result, the democratic election process would be under the mercy of money. Second of all, within a capitalist legal system, an equal sign would be simply drawn between the meaning of justice and the prices of lawyers in the free legal market, in addition to various legal fees charged by the court. Money could actually influence the justice in a capitalist society through many more approaches as well.
The root cause of social unfairness created by the influence of money is indeed the unequal distribution of money (wealth) across the society. If everyone owns the same amount of money, they could have the fair equal influence in capitalist social life; however, difference, especially severe disparity, in the distribution of social wealth would inevitably have great impact upon social life in an unfair manner. It might be a surprise to many people that market economy, which is formed upon the demand of fairness and is widely deemed as a fair economic system, is indeed the main reason to cause the unequal distribution of social wealth in a capitalist society. There are two important attributes of a capitalist market economy: 1) it promotes (nominally) fair trading and respects private interests of people; 2) it encourages market based competitions. These two attributes are commonly acknowledged by economists and many ordinary people as the fundamental strengths that differentiate capitalist economy from other economic systems. The first of these two attributes is responsible for producing more to this world and the second is the key factor of rewarding the winner through favored distribution of wealth within the capitalist market system. Because of the free trading, capitalist economy could enjoy the greatest productivity over human history; however, because of the competition, the logic of capitalist economy alone would cause unequal distribution of wealth among people. This unequal distribution of wealth would then be further self-amplified due to the unequal power of utilizing social and natural resources, which would eventually lead to social polarization of wealth among people. Even worse, any technical progress of human civilization, in terms of the efficiency in leveraging natural and social resources as the result of scientific and managerial development, would soon be converted into the controlling power of capital over labor (of both blue and white collars), which would further magnify the gap between rich and poor. Consequently, capitalism is such a paradox of fairness: on one hand, capitalism is constructed on the principle of fairness, and even demands a maximal fairness all over the world for capitalist games; on the other hand, it would drive the whole world into an unequal and unfair society by its own logic of so called fair competition. This paradox is an important cause of many crises we are facing today around the world. Obviously, we could not solve this paradoxical problem of fairness caused by capitalism with capitalist logic alone; rather, we need to use something outside the capitalism itself to solve the paradox of capitalism. This means that we need some mechanism that would have the power to redistribute social wealth so that it could counteract the polarizing effect of capitalism, meanwhile it should also not be part of the capitalism for otherwise it would bring the game back to the original paradoxical cycle.
Taxation is a good example for this role, which could be very well utilized to help offset the trend of polarization created by the nominal fair competition within a capitalist system, and taxation itself is not part of capitalism. However, traditionally the main functionality of taxation has been considered as the means to collect money from the society for centralized usage. Even though fairness has been a consideration during the making of taxation policies in different countries, it has usually not been considered in the sense that taxation should be used as a main mechanism to counteract the polarizing effect of the capitalism.
Once we have a better understanding of the paradoxical nature of capitalism in terms of fairness, philosophically we might need to review many of our social policies including our taxation policies. We need to have a clear idea in the process of policy making that we need maintain the positive power of capitalism as a result of demanding fairness and in the mean time we also need to systematically work against the polarizing effect of capitalist logic. Otherwise, the intrinsic paradoxical nature of capitalism would not only harm the world economy and stability, but might bring capitalism itself to an end in a suicidal manner. |
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作者:慕容青草 |
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留言时间:2012-05-14 07:29:22 |
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作者:喜信 |
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留言时间:2012-05-13 18:47:08 |
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慕容弟兄,对当代教会及教牧的现实所述及准。正是如此,发自内心作基督徒就当不惜一己绵力,尽量辅助教牧。不知这算是做基督徒的一种良心。与慕容弟兄共勉。 以马内利! |
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作者:喜信 |
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留言时间:2012-05-11 21:16:37 |
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慕容弟兄谦虚而真诚。 感觉公平是上帝公义的一个表现。因为公义和慈爱是个无限大的话题,我们人只能看到公平与否的一个瞬间的一个小点,所以只能就一个具体事件凭良心办事。凭良心--也就是关爱他人同情受难者的心情--办事一定可以得到上帝的喜悦。耶稣基督的担子是轻省的。人只要弃偶像、信靠主、凭良心就必得喜乐、幸福和永生。 祝福慕容弟兄平安。 |
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作者:慕容青草 |
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留言时间:2012-05-11 06:35:33 |
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喜信弟兄:
谢谢分享。。。。。。
有很多问题可能看似简单,却并非简单。。。因为看似简单,就容易诱人骄傲。。。一千多年前基督教会就已经声称了解了上帝的美意。。。但是,他们却未能预知后来所发生的很多事情,所以他们中很多人就简单地用罪或甚至邪恶来解释现实世界的变化。。。这也导致在近代史上,时常会出现教会站在历史发展的对立面的情况。。。。。。
这个世界确实是充满了罪,但是这也并不能成为基督徒自身骄傲的借口。。。。。。上帝的美意其实非常深奥,即便是对于弟兄在这里分享的内容,我也说不清楚。。。。。。一切都要由上帝来带领。。。。。。
主内平安 |
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作者:喜信 |
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留言时间:2012-05-10 21:30:29 |
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慕容弟兄:谢谢! 我提到辅助弱者。其实我也知道有些看上去弱的人其实不弱,那些人主要是为了骗取同情和利益。但多数人没法迅速判断哪些人是装着弱,而能表现强的人一般不愿示弱,所以人还多一些辅助弱者的同情心比较受神的喜悦。基督徒在这个世界上生活,断然不能偷懒,不能只用口传道,更需要用行动传道,用行动敬神爱人才是真正为神而活。如果有内心信仰,就必有外在行为表现,反之有外在行为,则不一定有内在信仰,故此因信称义。但如果口头表示信神,行为却害人利己,这人的“信”必是为了骗取他人的心。人虽一时无法判断,但神一定知道。 至于资本主义,在本质是因为普遍存在贪婪和懒惰的罪性,而自然被人视为人能寻找到的最好制度。但同样因为贪婪和懒惰的罪性,资本主义必然会表现出残酷的不公和。好在上帝限制了地上一切生物的时空,故人世的不公随着名利主客体的消亡而消亡。由此,个体人所受的不公,信上帝者必在神那里得到补偿,不信上帝者唯有靠斗争,或先暂时得利再永久失利,或从头就失利。 故此,真基督徒不仅可以得到永生,而且在当下也能生活的轻松,因为不必肩负名利的重担。 |
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作者:慕容青草 |
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留言时间:2012-05-10 13:50:53 |
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喜信弟兄:
谢谢。。。我先将乱码的那份删掉。。。欢迎你明天的新评论。。。谢谢。 |
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作者:喜信 |
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留言时间:2012-05-10 08:37:11 |
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Sorry, I do not know how iPad. Tomorrow I am going to reimput with windows. |
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作者:慕容青草 |
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留言时间:2012-05-10 05:58:06 |
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喜乐弟兄:
说的好!
不过,上帝对于人类的计划到底是什么这一点本身又是一个很大的奥秘。。。很多人喜欢说自己已经知道了上帝的计划了,就是让人们等候上帝的到来,但是他们其实也说不清应该如何等。。。《马太福音》25:14 - 30讲述了良善忠心的仆人与又恶又懒的仆人的故事。。。教会以前通常把这个故事中所说的“在不多的事上有忠心”这一点完全简单地解释成在教会服事或专业传教。。。但是现在也有的教会开始触及在职场商场上如何过基督徒生活的问题。。。。。。当然,《马太福音》25:14 - 30那个故事的寓意到底是否就如人们过去解释的那么简单我也说不清楚。。。。。。不过上帝通过圣经给我们传达的一些奥秘或许并非人们过去以为的那样简单。。。。。。 |
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作者:喜信 |
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留言时间:2012-05-09 19:39:47 |
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有竞争就没有公平。但无论拥有多少,要用得上所得的财富,都必须得有上帝的保守。如果没有上帝的保守,在上帝的无穷大的分母上,无论得到多大在上帝创造的无限时空分割下最终还是限于零。"虚空的虚空,凡事都是虚空";唯有上帝才能永恒保守心灵的喜乐。 |
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作者:慕容青草 |
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留言时间:2012-05-09 09:15:17 |
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chicoo:
既然你说到了游戏,不知是否注意到过尽管不同的游戏的规则细节有所不同,但是所有的游戏的一个共同原则就是公平。。。这也是资本主义这个游戏的理论上一个基本原则。。。不过,如果你有足够耐心读完本文,你或许会对资本主义的公平有一个不同的看法。。。。。。 |
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作者:chicoo |
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留言时间:2012-05-09 09:11:02 |
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所谓资本主义/市场经济的核心应该是大大小小的(企)业主吧?它的核心理念应该就是赚钱(利润),所谓马不吃夜草不肥,人无外财不富,所谓上海人讲戏法人人会变,各有巧妙不同。如此,相应的游戏规则就应是保证那些已经成为大小企业主们在这个社会中和平地变各自的戏法,而那些非业主们则可以和平地接受大小业主所变的戏法效果。
谬论谬论,请指正 |
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