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| − | ==History== | + | ==历史== |
| − | 历史
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| − | According to [[Murray Rothbard]], [[Zhuang Zhou|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 [[Pierre-Joseph Proudhon|Proudhon]] in the nineteenth [century]".<ref>Rothbard, Murray. [https://www.mises.org/journals/jls/9_2/9_2_3.pdf ''Concepts of the Role of Intellectuals in Social Change Toward Laissez Faire''], The Journal of Libertarian Studies, Vol. IX No. 2 (Fall 1990)</ref>
| + | 根据Murray Rothbard，庄子（公元前369-286年）是第一个提出自发秩序思想的人。这位哲学家反对儒家的专制主义，他写道：“从来没有过让人类独善其身的事情；从来没有过（政府成功）治理人类的事情”。他阐述了一种早期的自发秩序形式，断言 "当事物被放任自流时，良好的秩序就会自发地产生"，这一概念后来 “由Pierre-Joseph Proudhon在19世纪发展起来”。<ref>Rothbard, Murray. [https://www.mises.org/journals/jls/9_2/9_2_3.pdf ''Concepts of the Role of Intellectuals in Social Change Toward Laissez Faire''], The Journal of Libertarian Studies, Vol. IX No. 2 (Fall 1990)</ref> |
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| − | 根据[[默里罗斯·巴德Murray Rothbard]]，[[庄周|庄子]]公元前369-286年）是第一个提出自发秩序思想的人。这位哲学家反对[[儒家]]的专制主义，他写道：“从来没有过让人类独善其身的事情；从来没有过（政府成功）治理人类的事情”。他阐述了一种早期的自发秩序形式，断言 "当事物被放任自流时，良好的秩序就会自发地产生"，这一概念后来 “由[[皮埃尔·约瑟夫·蒲鲁东Pierre-Joseph Proudhon|Proudhon|蒲鲁东]]在19[世纪]特别发展起来”。
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| − | 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.
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| | 这些自发秩序会对市场信号、价格作出反应。例如，价格告诉人们市场需求以及需求程度有多紧迫、市场在哪里等。这比依靠鞭长莫及的官僚机构中的少数精英要好得多，也更有效率。 | | 这些自发秩序会对市场信号、价格作出反应。例如，价格告诉人们市场需求以及需求程度有多紧迫、市场在哪里等。这比依靠鞭长莫及的官僚机构中的少数精英要好得多，也更有效率。 |
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| − | 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.
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| − | 通过分析来自从欧洲到拉丁美洲、北美和亚洲66个国家和香港特别行政区的家庭收入数据，陶Tao等人发现，在所有这些国家中，绝大多数人口（中低收入阶层）的收入分配都遵循指数型收入分配。
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| − | 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".<ref>[http://cepa.newschool.edu/het/profiles/ferguson.htm Adam Ferguson] {{webarchive|url=https://web.archive.org/web/20070509054323/http://cepa.newschool.edu/het/profiles/ferguson.htm |date=2007-05-09 }} on The History of Economic Thought Website</ref><ref name="Ferguson1767">{{cite book
| + | 通过分析来自从欧洲到拉丁美洲、北美和亚洲66个国家和香港特别行政区的家庭收入数据，Tao等人发现，在所有这些国家中，绝大多数人口（中低收入阶层）的收入分配都遵循指数型收入分配。 |
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| − | [[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思想。1767年，社会学家和历史学家[[亚当·弗格森Adam Ferguson]]将社会描述为 “人类行动的结果，但不是任何人类设计的执行”。
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| − | --[[用户:CecileLi|CecileLi]]([[用户讨论:CecileLi|讨论]]) 【审校】此处编辑视图有翻译阅读视图无
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| | + | 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思想。1767年，社会学家和历史学家Adam Ferguson将社会描述为 “人类行动的结果，但不是任何人类设计的执行”。<ref>[http://cepa.newschool.edu/het/profiles/ferguson.htm Adam Ferguson] {{webarchive|url=https://web.archive.org/web/20070509054323/http://cepa.newschool.edu/het/profiles/ferguson.htm |date=2007-05-09 }} on The History of Economic Thought Website</ref><ref name="Ferguson1767">{{cite book |
| | | last = Ferguson | | | last = Ferguson |
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| | | first = Adam | | | first = Adam |
| | + | | title = An Essay on the History of Civil Society |
| | + | | publisher = T. Cadell, London |
| | + | | 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 |
| | + | }}</ref> |
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| − | | title = An Essay on the History of Civil Society
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| | 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. | | 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. |
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| − | 一位评论家评论(哈耶克Hayek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，但后两个特征只是影响，而不是基本要素。
| + | 一位评论家评论（[[哈耶克]] Hayek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，但后两个特征只是影响，而不是基本要素。 |
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| − | | publisher = T. Cadell, London
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| − | | year = 1767
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| − | 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.” .
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| | 哈耶克的理论也因为没有提供道德论证而受到批评，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”。 | | 哈耶克的理论也因为没有提供道德论证而受到批评，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”。 |
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| − | | location = The Online Library of Liberty
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| − | | page = 205
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| − | | url = http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1428&Itemid=28
| + | 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.<ref>Straun Jacobs, “Michael Polanyi’s Theory of Spontaneous Orders,” Review of Austrian Economics 11, nos. 1–2 (1999): 111–127</ref>. |
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| | + | 然而，“自发秩序 ”这个术语，大概是由Michael Polanyi在他的文章《社会中思想的增长》''The Growth of Thought in Society''中提出来的，这篇文章于1941年11月发表在经济学刊的第8期（<ref>Straun Jacobs，"迈克尔-波兰尼的自发秩序理论"，《奥地利经济学评论》11期1-2号（1999年）：111-127</ref>。 |
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| − | 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.<ref>Straun Jacobs, “Michael Polanyi’s Theory of Spontaneous Orders,” Review of Austrian Economics 11, nos. 1–2 (1999): 111–127</ref>.
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| − | 然而，“自发秩序 ”一词，大概是由迈克尔·波兰尼Michael Polanyi在他的文章《社会中思想的增长》中创造的，《经济学》8期（1941年11月）：428-456.<ref>Straun Jacobs，"迈克尔-波兰尼的自发秩序理论"，《奥地利经济学评论》11期1-2号（1999年）：111-127</ref>。
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| | + | 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. |
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| | + | 以Carl Menger、Ludwig von Mises和[[弗里德里希·哈耶克 Friedrich Hayek]]为首的奥地利经济学派把它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而又不同影响的产物，这些影响并不总是倾向于同一个方向，作为一个经济理论家，他对自己的观点作出了合理的解释。但作为一个法律和社会理论家，他却非常倾向于一种保守和传统主义的方法，这种方法指导人们盲目地服从于人类难以控制的事件流。<ref>Barry, Norman (University of Buckingham) - Literature of Liberty; Vol. v, no. 2, pp. 7-58. Arlington, VA: Institute for Humane Studies Pub. Date 1982</ref> |
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| − | 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.<ref>Barry, Norman (University of Buckingham) - Literature of Liberty; Vol. v, no. 2, pp. 7-58. Arlington, VA: Institute for Humane Studies Pub. Date 1982</ref>
| + | ==案例== |
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| − | 以[[卡尔·门格尔Carl Menger]]、[[路德维希·冯·米塞斯Ludwig von Mises]]和[[弗里德里希·哈耶克Friedrich Hayek]]为首的[[奥地利经济学派]]把它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而又不同的影响的产物，这些影响并不总是倾向于同一个方向。作为一个经济理论家，他对自己的观点作出了合理的解释。但作为一个法律和社会理论家，他却非常倾向于一种保守和传统主义的方法，这种方法指示人们盲目地服从于人类难以控制的事件流。
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| − | ==Examples==
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| − | 案例
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| | + | ===市场=== |
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| − | ===Markets===
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| − | 市场
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| − | Many conservative theorists<ref>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</ref>, such as Hayek, have argued that [[Market economy|market economies]] are a spontaneous order, "a more efficient allocation of societal resources than any design could achieve."<ref>Hayek cited. Petsoulas, Christian. Hayek's Liberalism and Its Origins: His Idea of Spontaneous Order and the Scottish Enlightenment. Routledge. 2001. p. 2</ref> 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.<ref>Hayek, F.A. ''The Fatal Conceit: The Errors of Socialism''. The University of Chicago Press. 1991. p. 6.</ref> Centralized statistical data, they suppose, cannot convey this information because the statistics are created by abstracting away from the particulars of the situation.<ref>Hayek cited. Boaz, David. ''The Libertarian Reader''. The Free Press. 1997. p. 220</ref>
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| − | 许多保守的理论家如哈耶克，认为[[市场经济|市场经济]]是一种自发的秩序，“比任何设计都能实现的社会资源更有效的配置。”他们声称这种自发秩序（在哈耶克的[[致命的自负]]中被称为[[扩展的秩序]]）由于所需信息的特殊性而优于人类头脑所能设计的任何秩序。他们认为，集中的统计数据无法传达这种信息，因为统计数据是通过抽象地脱离具体的情况而产生的。
| + | 许多保守的理论家<ref>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</ref>如哈耶克，认为市场经济是一种自发秩序，“比任何设计都能实现的社会资源更有效的配置。”<ref>Hayek cited. Petsoulas, Christian. Hayek's Liberalism and Its Origins: His Idea of Spontaneous Order and the Scottish Enlightenment. Routledge. 2001. p. 2</ref> 他们声称这种自发秩序（在哈耶克的《致命的自负: 社会主义的谬误》''The Fatal Conceit''中被称为“扩展秩序”）优于人类头脑根据所需信息的细节而设计的任何秩序<ref>Hayek, F.A. ''The Fatal Conceit: The Errors of Socialism''. The University of Chicago Press. 1991. p. 6.</ref>。他们认为，集中的统计数据无法传达这种信息，因为统计数据是通过抽象具体的情况，脱离细节而产生的。<ref>Hayek cited. Boaz, David. ''The Libertarian Reader''. The Free Press. 1997. p. 220</ref> |
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