“自发秩序”的版本间的差异

2020年10月27日 (二) 18:18的版本

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Spontaneous order, also named self-organization in the hard sciences, is the spontaneous emergence of order out of seeming chaos. It is a process in social networks including economics, though the term "self-organization" is more often used for physical changes and biological processes, while "spontaneous order" is typically used to describe the emergence of various kinds of social orders from a combination of self-interested individuals who are not intentionally trying to create order through planning. The evolution of life on Earth, language, crystal structure, the Internet and a free market economy have all been proposed as examples of systems which evolved through spontaneous order.^[1]

Spontaneous order, also named self-organization in the hard sciences, is the spontaneous emergence of order out of seeming chaos. It is a process in social networks including economics, though the term "self-organization" is more often used for physical changes and biological processes, while "spontaneous order" is typically used to describe the emergence of various kinds of social orders from a combination of self-interested individuals who are not intentionally trying to create order through planning. The evolution of life on Earth, language, crystal structure, the Internet and a free market economy have all been proposed as examples of systems which evolved through spontaneous order.

自发秩序，在自然科学中也被称为自我组织，是从表面上的混乱中自发出现的秩序。这是包括经济学在内的社会网络中的一个过程，尽管“自我组织”一词更多地用于物理变化和生物过程，而“自发秩序”通常用于描述由一群自私自利的个体组合而产生的各种社会秩序，这些个体并不是有意地试图通过计划来创造秩序。地球上生命的进化、语言、晶体结构、互联网和自由市场经济都被认为是通过自发秩序进化而来的系统的例子。

Spontaneous orders are to be distinguished from organizations. Spontaneous orders are distinguished by being scale-free networks, while organizations are hierarchical networks. Further, organizations can be and often are a part of spontaneous social orders, but the reverse is not true. Further, while organizations are created and controlled by humans, spontaneous orders are created, controlled, and controllable by no one.^{[citation needed]} In economics and the social sciences, spontaneous order is defined as "the result of human actions, not of human design".^[2]

Spontaneous orders are to be distinguished from organizations. Spontaneous orders are distinguished by being scale-free networks, while organizations are hierarchical networks. Further, organizations can be and often are a part of spontaneous social orders, but the reverse is not true. Further, while organizations are created and controlled by humans, spontaneous orders are created, controlled, and controllable by no one. In economics and the social sciences, spontaneous order is defined as "the result of human actions, not of human design".

自发秩序与组织是有区别的。自发秩序的特征是无标度网络，而组织则是等级网络。此外，组织可以也经常是自发的社会秩序的一部分，但反过来就不是这样了。此外，虽然组织是由人类创造和控制的，但是自发的秩序是由任何人创造、控制和控制的。在经济学和社会科学中，自发秩序被定义为“人类行为的结果，而不是人类设计的结果”。

Spontaneous order is an equilibrium behavior between self-interested individuals, which is most likely to evolve and survive, obeying the natural selection process "survival of the likeliest".^[3]

Spontaneous order is an equilibrium behavior between self-interested individuals, which is most likely to evolve and survive, obeying the natural selection process "survival of the likeliest".

自发秩序是自利个体之间的一种均衡行为，它最有可能进化和生存，服从“最有可能生存”的自然选择过程。

History

According to Murray Rothbard, Zhuangzi (369–286 BCE) was the first to work out the idea of spontaneous order. The philosopher rejected the authoritarianism of Confucianism, writing that there "has been such a thing as letting mankind alone; there has never been such a thing as governing mankind [with success]." He articulated an early form of spontaneous order, asserting that "good order results spontaneously when things are let alone", a concept later "developed particularly by Proudhon in the nineteenth [century]".^[4]

According to Murray Rothbard, Zhuangzi (369–286 BCE) was the first to work out the idea of spontaneous order. The philosopher rejected the authoritarianism of Confucianism, writing that there "has been such a thing as letting mankind alone; there has never been such a thing as governing mankind [with success]." He articulated an early form of spontaneous order, asserting that "good order results spontaneously when things are let alone", a concept later "developed particularly by Proudhon in the nineteenth [century]".

根据穆瑞 · 罗斯巴德，庄子(公元前369-286年)是第一个提出自发秩序思想的人。这位哲学家拒绝接受儒家威权主义，他写道: “存在着让人类独自生活的事情，从来没有这样的事情来管理人类[成功地]。”他阐述了自发秩序的早期形式，断言”当事物被放任自流时，良好的秩序自发产生” ，这一概念后来”特别是由蒲鲁东在十九世纪发展起来的”。

The thinkers of the Scottish Enlightenment developed and inquired into the idea of the market as a spontaneous order. In 1767, the sociologist and historian Adam Ferguson described society as the "result of human action, but not the execution of any human design".^[5]^[6]

Many conservative theorists, such as Hayek, have argued that market economies are a spontaneous order, "a more efficient allocation of societal resources than any design could achieve." They claim this spontaneous order (referred to as the extended order in Hayek's The Fatal Conceit) is superior to any order a human mind can design due to the specifics of the information required. Centralized statistical data, they suppose, cannot convey this information because the statistics are created by abstracting away from the particulars of the situation.

哈耶克等许多保守主义理论家认为，市场经济是一种自发秩序，“比任何设计都更有效地分配社会资源。”他们声称这种自发秩序(在哈耶克的致命的自负中称为扩展秩序)优于人类大脑根据所需信息的细节而设计的任何秩序。他们认为，集中的统计数据不能传达这种信息，因为统计数据是通过抽象处理具体情况而创建的。

However, the term “spontaneous order” seems to have been coined by Michael Polanyi in his essay, “The Growth of Thought in Society,” Economica 8 (November 1941): 428–456.^[7].

For Hayek, prices in a market economy are the aggregation of information acquired when the people who own resources are free to use their individual knowledge. Price then allows everyone dealing in a commodity or its substitutes to make decisions based on more information than he or she could personally acquire, information not statistically conveyable to a centralized authority. Interference from a central authority which affects price will have consequences they could not foresee because they do not know all of the particulars involved.

哈耶克认为，市场经济中的价格是当拥有资源的人可以自由使用其个人知识时获得的信息的总和。然后，价格允许每个交易商品或其替代品的人根据自己无法获得的更多信息做出决定，而这些信息在统计上无法传递给中央权威机构。来自中央当局的影响价格的干预将产生他们无法预见的后果，因为他们不知道所有的细节。

The Austrian School of Economics, led by Carl Menger, Ludwig von Mises and Friedrich Hayek made it a centerpiece in its social and economic thought. Hayek's theory of spontaneous order is the product of two related but distinct influences that do not always tend in the same direction. As an economic theorist, his explanations can be given a rational explanation. But as a legal and social theorist, he leans, by contrast, very heavily on a conservative and traditionalist approach which instructs us to submit blindly to a flow of events over which we can have little control.^[8]

According to Barry this is illustrated in the concept of the invisible hand proposed by Adam Smith in The Wealth of Nations.

巴里认为，亚当 · 斯密在《国富论》中提出的看不见的手的概念就说明了这一点。

Examples

Hayek, or at least his followers on the contemporary British and American political scene ‐ have wrongly inferred strong conclusions from these theories which are inimical to the welfare state by failing to reconcile the rule of law to social justice.

哈耶克，或者至少是他在当代英国和美国政治舞台上的追随者们，错误地从这些理论中推断出了强有力的结论，这些理论由于未能使法治与社会正义协调一致而对福利国家构成了威胁。

Markets

Many conservative theorists^[9], such as Hayek, have argued that market economies are a spontaneous order, "a more efficient allocation of societal resources than any design could achieve."^[10] They claim this spontaneous order (referred to as the extended order in Hayek's The Fatal Conceit) is superior to any order a human mind can design due to the specifics of the information required.^[11] Centralized statistical data, they suppose, cannot convey this information because the statistics are created by abstracting away from the particulars of the situation.^[12]

The concept of spontaneous order is closely related with modern game studies. As early as the 1940s, historian Johan Huizinga wrote that "in myth and ritual the great instinctive forces of civilized life have their origin: law and order, commerce and profit, craft and art, poetry, wisdom and science. All are rooted in the primeval soil of play." Following on this in his book The Fatal Conceit, Hayek notably wrote that "a game is indeed a clear instance of a process wherein obedience to common rules by elements pursuing different and even conflicting purposes results in overall order."

自发秩序的概念与现代博弈研究密切相关。早在20世纪40年代，历史学家约翰 · 胡伊青加就写道: ”在神话和仪式中，文明生活的伟大本能力量有其起源: 法律和秩序、商业和利润、工艺和艺术、诗歌、智慧和科学。一切都植根于游戏的原始土壤。”在他的著作《致命的自负，Hayek 特别写道: “一个游戏确实是一个过程的明显例子，在这个过程中，追求不同甚至冲突目的的因素对共同规则的服从导致了整体秩序。”

For Hayek, prices in a market economy are the aggregation of information acquired when the people who own resources are free to use their individual knowledge. Price then allows everyone dealing in a commodity or its substitutes to make decisions based on more information than he or she could personally acquire, information not statistically conveyable to a centralized authority. Interference from a central authority which affects price will have consequences they could not foresee because they do not know all of the particulars involved.

According to Barry this is illustrated in the concept of the invisible hand proposed by Adam Smith in The Wealth of Nations.^[1] Thus in this view by acting on information with greater detail and accuracy than possible for any centralized authority, a more efficient economy is created to the benefit of a whole society.

Anarchists argue that the state is in fact an artificial creation of the ruling elite, and that true spontaneous order would arise if it was eliminated. Construed by some but not all as the ushering in of organization by anarchist law. In the anarchist view, such spontaneous order would involve the voluntary cooperation of individuals. According to the Oxford Dictionary of Sociology, "the work of many symbolic interactionists is largely compatible with the anarchist vision, since it harbours a view of society as spontaneous order."

无政府主义者认为，国家实际上是统治精英人为创造的，如果消灭了它，真正的自发秩序就会出现。无政府主义者法律中的组织的开始。在无政府主义者看来，这种自发秩序包括个人的自愿合作。根据《牛津社会学词典》，“许多象征性互动主义者的作品在很大程度上符合无政府主义者的愿景，因为它包含了一种社会自发秩序的观点。”

Lawrence Reed, president of the Foundation for Economic Education, describes spontaneous order as follows:

The concept of spontaneous order can also be seen in the works of the Russian Slavophile movements and specifically in the works of Fyodor Dostoyevsky. The concept of an organic social manifestation as a concept in Russia expressed under the idea of sobornost. Sobornost was also used by Leo Tolstoy as an underpinning to the ideology of Christian anarchism. The concept was used to describe the uniting force behind the peasant or serf Obshchina in pre-Soviet Russia.
自发秩序的概念也可以在俄罗斯亲斯拉夫运动的作品中看到，特别是在费奥多尔·陀思妥耶夫斯基的作品中。有机社会表现形式的概念作为一个概念在俄罗斯表达的思想下的 sobornost。索博诺斯特也被列夫 · 托尔斯泰用作基督教无政府主义思想的支柱。这个概念被用来描述前苏联时期 Obshchina 农民或农奴背后的团结力量。
Spontaneous order is what happens when you leave people alone—when entrepreneurs... see the desires of people... and then provide for them.

They respond to market signals, to prices. Prices tell them what's needed and how urgently and where. And it's infinitely better and more productive than relying on a handful of elites in some distant bureaucracy.^[13]
Perhaps the most prominent exponent of spontaneous order is Friedrich Hayek. In addition to arguing the economy is a spontaneous order, which he termed a catallaxy, he argued that common law and the brain are also types of spontaneous orders. In "The Republic of Science," Michael Polanyi also argued that science is a spontaneous order, a theory further developed by Bill Butos and Thomas McQuade in a variety of papers. Gus DiZerega has argued that democracy is the spontaneous order form of government, David Emmanuel Andersson has argued that religion in places like the United States is a spontaneous order, and Troy Camplin argues that artistic and literary production are spontaneous orders. Paul Krugman too has contributed to spontaneous order theory in his book The Self-Organizing Economy, in which he claims that cities are self-organizing systems. Credibility thesis suggests that the credibility of social institutions is the driving factor behind the endogenous self-organization of institutions and their persistence.
也许自发秩序最突出的代表人物是弗里德里希 · 哈耶克。除了论证经济是一种自发秩序，他称之为自发秩序，他还认为普通法和大脑也是自发秩序的类型。在《科学共和国》中，迈克尔 · 波兰尼也认为科学是一种自发秩序，这一理论由比尔 · 布托斯和托马斯 · 麦克奎德在多篇论文中进一步发展。格斯 · 迪泽雷加认为民主是政府的自发秩序形式，大卫 · 伊曼纽尔 · 安德森认为宗教在美国这样的地方是自发秩序，特洛伊 · 坎普林认为艺术和文学作品是自发秩序。保罗•克鲁格曼(Paul Krugman)在他的著作《自组织经济》(The Self-Organizing Economy)中也对自发秩序理论做出了贡献。他在书中声称，城市是自组织系统。可信性理论认为，社会制度的可信性是制度内生自我组织及其持续性的驱动因素。

The competitions between huge numbers of self-interested individuals will lead to many possible income distributions. Among all possible income distributions, exponential income distribution will occur with the highest probability. Following the natural selection process "survival of the likeliest", the exponential income distribution is most likely to evolve and survive, and hence is called the "Spontaneous Order" by Tao.

大量自私自利的个人之间的竞争将导致许多可能的收入分配。在所有可能的收入分配中，指数型收入分配的发生概率最高。遵循“最有可能生存”的自然选择过程，指数型收入分配最有可能进化和生存，因此被道称为“自发秩序”。

Hayek, or at least his followers on the contemporary British and American political scene ‐ have wrongly inferred strong conclusions from these theories which are inimical to the welfare state by failing to reconcile the rule of law to social justice.^[14]

Game studies

The concept of spontaneous order is closely related with modern game studies. As early as the 1940s, historian Johan Huizinga wrote that "in myth and ritual the great instinctive forces of civilized life have their origin: law and order, commerce and profit, craft and art, poetry, wisdom and science. All are rooted in the primeval soil of play." Following on this in his book The Fatal Conceit, Hayek notably wrote that "a game is indeed a clear instance of a process wherein obedience to common rules by elements pursuing different and even conflicting purposes results in overall order."

One commentator states that (Hayek's) theory of spontaneous order, “the foundations of Hayek’s liberalism are so incoherent” because the “idea of spontaneous order lacks distinctness and internal structure.”. The three components: lack of intentionality, the “primacy of tacit or practical knowledge,” and the “natural selection of competitive traditions.”. While the first feature, that social institutions may arise in some unintended fashion, is indeed an essential element of spontaneous order, the second two are only implications, not essential elements.

一位评论家认为(哈耶克的)自发秩序理论“哈耶克自由主义的基础是如此不连贯” ，因为“自发秩序的理念缺乏明确性和内在结构”.三个组成部分: 缺乏意向性，“隐性或实用性知识的首要地位” ，以及“竞争传统的自然选择”.虽然第一个特征，即社会制度可能以某种意想不到的方式出现，的确是自发秩序的一个基本要素，但第二个特征只是含义，而不是基本要素。

Anarchism

Hayek's theory has also been criticized for not offering a moral argument, and his overall outlook contains “incompatible strands that he never seeks to reconcile in a systematic manner.” .

哈耶克的理论也因为没有提供道德论据而受到批评，他的整体观点包含了“他从未寻求以系统的方式调和的不兼容的部分”.

模板:Also

Anarchists argue that the state is in fact an artificial creation of the ruling elite, and that true spontaneous order would arise if it was eliminated. Construed by some but not all as the ushering in of organization by anarchist law. In the anarchist view, such spontaneous order would involve the voluntary cooperation of individuals. According to the Oxford Dictionary of Sociology, "the work of many symbolic interactionists is largely compatible with the anarchist vision, since it harbours a view of society as spontaneous order."^[15]

Sobornost

The concept of spontaneous order can also be seen in the works of the Russian Slavophile movements and specifically in the works of Fyodor Dostoyevsky. The concept of an organic social manifestation as a concept in Russia expressed under the idea of sobornost. Sobornost was also used by Leo Tolstoy as an underpinning to the ideology of Christian anarchism. The concept was used to describe the uniting force behind the peasant or serf Obshchina in pre-Soviet Russia.^[16]

Recent developments

Perhaps the most prominent exponent^[17] of spontaneous order is Friedrich Hayek. In addition to arguing the economy is a spontaneous order, which he termed a catallaxy, he argued that common law^[18] and the brain^[19] are also types of spontaneous orders. In "The Republic of Science,"^[20] Michael Polanyi also argued that science is a spontaneous order, a theory further developed by Bill Butos and Thomas McQuade in a variety of papers. Gus DiZerega has argued that democracy is the spontaneous order form of government,^[21] David Emmanuel Andersson has argued that religion in places like the United States is a spontaneous order,^[22] and Troy Camplin argues that artistic and literary production are spontaneous orders.^[23] Paul Krugman too has contributed to spontaneous order theory in his book The Self-Organizing Economy,^[24] in which he claims that cities are self-organizing systems. Credibility thesis suggests that the credibility of social institutions is the driving factor behind the endogenous self-organization of institutions and their persistence.^[25]

The competitions between huge numbers of self-interested individuals will lead to many possible income distributions. Among all possible income distributions, exponential income distribution will occur with the highest probability. Following the natural selection process "survival of the likeliest", the exponential income distribution is most likely to evolve and survive, and hence is called the "Spontaneous Order" by Tao.^[3]

By analyzing datasets of household income from 66 countries and Hong Kong SAR, ranging from Europe to Latin America, North America and Asia, Tao et al found that, for all of these countries, the income distribution for the great majority of populations (low and middle income classes) follows an exponential income distribution.^[26]

Criticism

One commentator states that (Hayek's) theory of spontaneous order, “the foundations of Hayek’s liberalism are so incoherent” because the “idea of spontaneous order lacks distinctness and internal structure.”^[27]. The three components: lack of intentionality, the “primacy of tacit or practical knowledge,” and the “natural selection of competitive traditions.”. While the first feature, that social institutions may arise in some unintended fashion, is indeed an essential element of spontaneous order, the second two are only implications, not essential elements.^[28]

Hayek's theory has also been criticized for not offering a moral argument, and his overall outlook contains “incompatible strands that he never seeks to reconcile in a systematic manner.” ^[29].

↑ ^1.0 ^1.1 Barry, Norman (1982). "The Tradition of Spontaneous Order". Literature of Liberty. 5 (2).
↑ Hayek, Friedrich A. (1969). Studies in Philosophy, Politics and Economics. Touchstone. p. 97. ISBN 978-0671202460.
↑ ^3.0 ^3.1 Yong Tao, Spontaneous economic order, Journal of Evolutionary Economics (2016) 26 (3): 467-500 https://link.springer.com/article/10.1007/s00191-015-0432-6
↑ Rothbard, Murray. Concepts of the Role of Intellectuals in Social Change Toward Laissez Faire, The Journal of Libertarian Studies, Vol. IX No. 2 (Fall 1990)
↑ Adam Ferguson -{zh-cn:互联网档案馆; zh-tw:網際網路檔案館; zh-hk:互聯網檔案館;}-的存檔，存档日期2007-05-09. on The History of Economic Thought Website
↑ {{cite book The thinkers of the Scottish Enlightenment developed and inquired into the idea of the market as a spontaneous order. In 1767, the sociologist and historian Adam Ferguson described society as the "result of human action, but not the execution of any human design". 苏格兰启蒙运动的思想家们发展并探讨了市场作为一种自发秩序的理念。1767年，社会学家、历史学家亚当•弗格森(Adam Ferguson)将社会描述为“人类行为的结果，但不是任何人类设计的执行”。 | last = Ferguson | first = Adam However, the term “spontaneous order” seems to have been coined by Michael Polanyi in his essay, “The Growth of Thought in Society,” Economica 8 (November 1941): 428–456.. 然而，“自发秩序”这个术语似乎是由迈克尔 · 波兰尼在他的论文《社会中思想的成长》中创造的，《经济学》第8期(1941年11月) : 428-456页。. | title = An Essay on the History of Civil Society | publisher = T. Cadell, London The Austrian School of Economics, led by Carl Menger, Ludwig von Mises and Friedrich Hayek made it a centerpiece in its social and economic thought. Hayek's theory of spontaneous order is the product of two related but distinct influences that do not always tend in the same direction. As an economic theorist, his explanations can be given a rational explanation. But as a legal and social theorist, he leans, by contrast, very heavily on a conservative and traditionalist approach which instructs us to submit blindly to a flow of events over which we can have little control. 由 Carl Menger，路德维希·冯·米塞斯和 Friedrich Hayek 领导的奥地利经济学派将其作为其社会和经济思想的核心。哈耶克的自发秩序理论是两种相关但不同的影响的产物，这两种影响并不总是朝同一方向发展。作为一个经济理论家，他的解释可以给出一个合理的解释。但是作为一个法律和社会理论家，相比之下，他非常倾向于一种保守和传统的方法，这种方法指导我们盲目地屈从于一连串我们无法控制的事件。 | year = 1767 | location = The Online Library of Liberty | page = 205 | url = http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1428&Itemid=28 }}
↑ Straun Jacobs, “Michael Polanyi’s Theory of Spontaneous Orders,” Review of Austrian Economics 11, nos. 1–2 (1999): 111–127
↑ Barry, Norman (University of Buckingham) - Literature of Liberty; Vol. v, no. 2, pp. 7-58. Arlington, VA: Institute for Humane Studies Pub. Date 1982
↑ MACCORMICK, D.N. (1989), Spontaneous Order and the Rule of Law: Some Problems. Ratio Juris, 2: 41-54. doi:10.1111/j.1467-9337.1989.tb00025.x
↑ Hayek cited. Petsoulas, Christian. Hayek's Liberalism and Its Origins: His Idea of Spontaneous Order and the Scottish Enlightenment. Routledge. 2001. p. 2
↑ Hayek, F.A. The Fatal Conceit: The Errors of Socialism. The University of Chicago Press. 1991. p. 6.
↑ Hayek cited. Boaz, David. The Libertarian Reader. The Free Press. 1997. p. 220
↑ Stossel, John (2011-02-10) Spontaneous Order, Reason
↑ MACCORMICK, D.N. (1989), Spontaneous Order and the Rule of Law: Some Problems. Ratio Juris, 2: 41-54. doi:10.1111/j.1467-9337.1989.tb00025.x
↑ Marshall, Gordon (1998) [1994]. Oxford Dictionary of Sociology (2 ed.). Oxford: Oxford University Press. pp. 19–20. ISBN 978-0-19-280081-7. https://archive.org/details/dictionaryofsoci00mars/page/19.

↑ Faith and Order: The Reconciliation of Law and Religion By Harold Joseph p. 388 Berman Wm. B. Eerdmans Publishing Religion and law

https://books.google.com/books?id=j1208xA7F_0C&lpg=PA388&ots=p0N6U4zWbf&pg=PA388

↑ Hunt L. (2007) The Origin and Scope of Hayek’s Idea of Spontaneous Order. In: Hunt L., McNamara P. (eds) Liberalism, Conservatism, and Hayek’s Idea of Spontaneous Order. Palgrave Macmillan, New York
↑ The Constitution of Liberty; Law, Legislation and Liberty
↑ The Sensory Order
↑ http://fiesta.bren.ucsb.edu/~gsd/595e/docs/41.%20Polanyi_Republic_of_Science.pdfhttps://en.wikipedia.org/wiki/Defekte_Weblinks?dwl={{{url}}} Seite nicht mehr abrufbar], Suche in Webarchiven: Kategorie:Wikipedia:Weblink offline (andere Namensräume)[http://timetravel.mementoweb.org/list/2010/Kategorie:Wikipedia:Vorlagenfehler/Vorlage:Toter Link/URL_fehlt
↑ Persuasion, Power, and Polity
↑ Dizerega, Gus (2001-02-10). Persuasion, Power and Polity: A Theory of Democratic Self-Organization (Advances in Systems Theory, Complexity, and the Human Sciences) (9781572732575): Gus Dizerega, Alfonso Montuori: Books. ISBN 978-1572732575.
↑ "pp.195-211: Troy Earl Camplin". Studies in Emergent Order. 2010-08-20. Retrieved 2018-09-17.
↑ The Self-Organizing Economy
↑ Grabel, Ilene (2000). "The political economy of 'policy credibility': the new-classical macroeconomics and the remaking of emerging economies". Cambridge Journal of Economics. 24 (1): 1–19. CiteSeerX 10.1.1.366.5380. doi:10.1093/cje/24.1.1. Retrieved 20 October 2016.
↑ Yong Tao et al. Exponential structure of income inequality: evidence from 67 countries. Journal of Economic Interaction and Coordination (2017) https://link.springer.com/article/10.1007%2Fs11403-017-0211-6
↑ ROLAND KLEY,HAYEK’S SOCIAL AND POLITICAL THOUGHT 194–211 (1994)
↑ John Gray, Twentieth Century: The Limits of Liberal Political Philosophy, in AN UNCERTAIN LEGACY,ESSAYS ON THE PURSUIT OF LIBERTY 193, 194 (Edward B. McLean ed., 1997)
↑ JEREMY SHEARMUR, HAYEK AND AFTER:HAYEKIAN LIBERALISM AS A RESEARCH PROGRAMME 177(1996)

[Barry1982-1] 1.0 ^1.1 Barry, Norman (1982). "The Tradition of Spontaneous Order". Literature of Liberty. 5 (2).

[2] Hayek, Friedrich A. (1969). Studies in Philosophy, Politics and Economics. Touchstone. p. 97. ISBN 978-0671202460.

[springer1-3] 3.0 ^3.1 Yong Tao, Spontaneous economic order, Journal of Evolutionary Economics (2016) 26 (3): 467-500 https://link.springer.com/article/10.1007/s00191-015-0432-6

[4] Rothbard, Murray. Concepts of the Role of Intellectuals in Social Change Toward Laissez Faire, The Journal of Libertarian Studies, Vol. IX No. 2 (Fall 1990)

[5] Adam Ferguson -{zh-cn:互联网档案馆; zh-tw:網際網路檔案館; zh-hk:互聯網檔案館;}-的存檔，存档日期2007-05-09. on The History of Economic Thought Website

[Ferguson1767-6] {{cite book The thinkers of the Scottish Enlightenment developed and inquired into the idea of the market as a spontaneous order. In 1767, the sociologist and historian Adam Ferguson described society as the "result of human action, but not the execution of any human design". 苏格兰启蒙运动的思想家们发展并探讨了市场作为一种自发秩序的理念。1767年，社会学家、历史学家亚当•弗格森(Adam Ferguson)将社会描述为“人类行为的结果，但不是任何人类设计的执行”。 | last = Ferguson | first = Adam However, the term “spontaneous order” seems to have been coined by Michael Polanyi in his essay, “The Growth of Thought in Society,” Economica 8 (November 1941): 428–456.. 然而，“自发秩序”这个术语似乎是由迈克尔 · 波兰尼在他的论文《社会中思想的成长》中创造的，《经济学》第8期(1941年11月) : 428-456页。. | title = An Essay on the History of Civil Society | publisher = T. Cadell, London The Austrian School of Economics, led by Carl Menger, Ludwig von Mises and Friedrich Hayek made it a centerpiece in its social and economic thought. Hayek's theory of spontaneous order is the product of two related but distinct influences that do not always tend in the same direction. As an economic theorist, his explanations can be given a rational explanation. But as a legal and social theorist, he leans, by contrast, very heavily on a conservative and traditionalist approach which instructs us to submit blindly to a flow of events over which we can have little control. 由 Carl Menger，路德维希·冯·米塞斯和 Friedrich Hayek 领导的奥地利经济学派将其作为其社会和经济思想的核心。哈耶克的自发秩序理论是两种相关但不同的影响的产物，这两种影响并不总是朝同一方向发展。作为一个经济理论家，他的解释可以给出一个合理的解释。但是作为一个法律和社会理论家，相比之下，他非常倾向于一种保守和传统的方法，这种方法指导我们盲目地屈从于一连串我们无法控制的事件。 | year = 1767 | location = The Online Library of Liberty | page = 205 | url = http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1428&Itemid=28 }}

[7] Straun Jacobs, “Michael Polanyi’s Theory of Spontaneous Orders,” Review of Austrian Economics 11, nos. 1–2 (1999): 111–127

[8] Barry, Norman (University of Buckingham) - Literature of Liberty; Vol. v, no. 2, pp. 7-58. Arlington, VA: Institute for Humane Studies Pub. Date 1982

[9] MACCORMICK, D.N. (1989), Spontaneous Order and the Rule of Law: Some Problems. Ratio Juris, 2: 41-54. doi:10.1111/j.1467-9337.1989.tb00025.x

[10] Hayek cited. Petsoulas, Christian. Hayek's Liberalism and Its Origins: His Idea of Spontaneous Order and the Scottish Enlightenment. Routledge. 2001. p. 2

[11] Hayek, F.A. The Fatal Conceit: The Errors of Socialism. The University of Chicago Press. 1991. p. 6.

[12] Hayek cited. Boaz, David. The Libertarian Reader. The Free Press. 1997. p. 220

[13] Stossel, John (2011-02-10) Spontaneous Order, Reason

[14] MACCORMICK, D.N. (1989), Spontaneous Order and the Rule of Law: Some Problems. Ratio Juris, 2: 41-54. doi:10.1111/j.1467-9337.1989.tb00025.x

[15] Marshall, Gordon (1998) [1994]. Oxford Dictionary of Sociology (2 ed.). Oxford: Oxford University Press. pp. 19–20. ISBN 978-0-19-280081-7. https://archive.org/details/dictionaryofsoci00mars/page/19.

[16] Faith and Order: The Reconciliation of Law and Religion By Harold Joseph p. 388 Berman Wm. B. Eerdmans Publishing Religion and law
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https://books.google.com/books?id=j1208xA7F_0C&lpg=PA388&ots=p0N6U4zWbf&pg=PA388

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[17] Hunt L. (2007) The Origin and Scope of Hayek’s Idea of Spontaneous Order. In: Hunt L., McNamara P. (eds) Liberalism, Conservatism, and Hayek’s Idea of Spontaneous Order. Palgrave Macmillan, New York

[18] The Constitution of Liberty; Law, Legislation and Liberty

[19] The Sensory Order

[20] ttp://fiesta.bren.ucsb.edu/~gsd/595e/docs/41.%20Polanyi_Republic_of_Science.pdfhttps://en.wikipedia.org/wiki/Defekte_Weblinks?dwl={{{url}}} Seite nicht mehr abrufbar], Suche in Webarchiven: Kategorie:Wikipedia:Weblink offline (andere Namensräume)[http://timetravel.mementoweb.org/list/2010/Kategorie:Wikipedia:Vorlagenfehler/Vorlage:Toter Link/URL_fehlt

[21] Persuasion, Power, and Polity

[22] Dizerega, Gus (2001-02-10). Persuasion, Power and Polity: A Theory of Democratic Self-Organization (Advances in Systems Theory, Complexity, and the Human Sciences) (9781572732575): Gus Dizerega, Alfonso Montuori: Books. ISBN 978-1572732575.

[23] "pp.195-211: Troy Earl Camplin". Studies in Emergent Order. 2010-08-20. Retrieved 2018-09-17.

[24] The Self-Organizing Economy

[Grabel-25] Grabel, Ilene (2000). "The political economy of 'policy credibility': the new-classical macroeconomics and the remaking of emerging economies". Cambridge Journal of Economics. 24 (1): 1–19. CiteSeerX 10.1.1.366.5380. doi:10.1093/cje/24.1.1. Retrieved 20 October 2016.

[26] Yong Tao et al. Exponential structure of income inequality: evidence from 67 countries. Journal of Economic Interaction and Coordination (2017) https://link.springer.com/article/10.1007%2Fs11403-017-0211-6

[27] ROLAND KLEY,HAYEK’S SOCIAL AND POLITICAL THOUGHT 194–211 (1994)

[28] John Gray, Twentieth Century: The Limits of Liberal Political Philosophy, in AN UNCERTAIN LEGACY,ESSAYS ON THE PURSUIT OF LIBERTY 193, 194 (Edward B. McLean ed., 1997)

[29] JEREMY SHEARMUR, HAYEK AND AFTER:HAYEKIAN LIBERALISM AS A RESEARCH PROGRAMME 177(1996)

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