With the rise of Wenzhou's economy, people are now paying more attention to a question: Where does Wenzhou's vitality come from? Why can Wenzhou establish a strong new humanistic spirit, that is, the capitalist spirit mentioned by Max Weber, but not in other places? The author believes that this is related to Wenzhou's long-term developed commodity economy foundation and rich cultural precipitation. Without a developed commodity economy foundation, there will be no strong awareness of commodity economy. Without rich cultural precipitation, we can't realize the irresistible trend of commodity economy development. On the basis of studying the laws of commodity economy, revolutionary transformation of traditional culture is in line with the development direction of commodity economy and can be integrated into national cultural traditions. Wenzhou has these two conditions at the same time, thus forming a unique regional culture-Yongjia (another name for Wenzhou in history) and producing a new humanistic spirit consistent with socialized mass production.
As early as the Eastern Jin Dynasty, as the northern minorities entered the Central Plains and a large number of famous families went south, it became possible to develop the southeast region on a large scale. The development of agriculture and the increase of surplus created conditions for commodity exchange, which also made Wenzhou at that time present a lively and prosperous situation. At the end of the Northern Song Dynasty, the Song Dynasty moved south, and Wenzhou once became the temporary capital of the Southern Song Dynasty. Later, although Hangzhou was the capital, Wenzhou, as the capital near the central government, developed rapidly. By the time of Xichun in the Southern Song Dynasty, the urban population of Wenzhou had reached about100000. Wenzhou is more lively and prosperous than before. It can also be seen from the poems left at that time that the prosperity of Wenzhou's commodity economy is continuous and uninterrupted, which is very helpful for the formation of Wenzhou people's strong commodity consciousness.
On the basis of economic development, Wenzhou's cultural undertakings have also shown an upward trend. As early as the Eastern Jin Dynasty, Wenzhou's culture was very developed. At that time, not only a large number of famous families in the north went south, but also the satrap of Yongjia County from the Eastern Jin Dynasty to the Southern Dynasties were all famous scholars, poets or calligraphers, such as Wang Xizhi, the founder of the five-character poem, Sun Chuo and Xie Lingyun, the historian Pei Songzhi of the Three Kingdoms, Tan Daoluan, the author of Continued Jinyang Autumn, and poets Yan Yanzhi and Qiu Chi. They are not only interested in Wenzhou culture, but also in our country. Since the Tang and Song Dynasties, the beautiful environment in Wenzhou has attracted great poets and scientists such as Meng Haoran, Lu You and Shen Kuo to visit Wenzhou and wrote well-known poems. Zhao Xu, Ji Xu and other "Yongjia Four Spirits" and "Father of Southern Opera" Gao Zecheng came into being, and Wenzhou became the birthplace of Southern Opera in the history of China opera. In modern times, there were not only Qiu Chen and other reformist thinkers, but also Sun Yirang, a great scholar called by Guo Moruo as a "link between the past and the future". In modern Wenzhou, there are still many literati and cultural achievements. Writers Zheng Zhenduo, Zong Xia and archaeologist Xia Nai enjoy a high reputation at home and abroad.
It is on the basis of strong commodity economy atmosphere and developed regional culture that a new Confucian culture-"Yongjia School" began to form in Wenzhou from the Southern Song Dynasty, which is different from the traditional Confucianism and advocates supporting businessmen and opposing "restraining mergers".
Yongjia School originated in Zhou, Xue and Zhou Dynasties in the Northern Song Dynasty and concentrated in Ye Shi in the Southern Song Dynasty. Because they are all Yongjia people, they are called Yongjia School. The main point of Yongjia study is to advocate utilitarian study and pay attention to practical application. Ye Shi pointed out, "Without utility, moral people are useless." He proposed not to "suppress benefits with righteousness", but to "benefit with righteousness", and advocated that "benefits and people ... are morally bright". Ye Shi's thought is quite different from Dong Zhongshu's thought of "benevolence and righteousness are not beneficial, and Ming Dow does not count merit", but it is very consistent with the thought of Confucius, the ancestor of Confucianism.
Confucius acknowledged the rationality of people's pursuit of wealth, but he thought that under the condition of limited resources, individual indulgence in pursuit of wealth would lead to fierce competition, thus making everyone's normal pursuit of interests impossible. In this case, he advocated some restrictions on people's desire to pursue wealth and put forward the principle of benevolence and righteousness. The so-called "benevolence" means loving others, that is, making others rich while making themselves rich. The so-called "righteousness" means "appropriateness", that is, appropriateness, desirability and mutual benefit, which means that "lovers" should also love appropriately, so Confucius advocates mutual benefit, which is the principle of "win-win" in today's words. Confucius' theory of "benevolence and righteousness" puts forward a principle of cooperation and communication between people in a society, and to implement this principle in life, it has to be transformed into a system, which is "ceremony".
When Confucius' thought of "ritual system" was put into practice in the early feudal society, it became Dong Zhongshu's thought of restraining mergers, emphasizing agriculture and restraining commerce. After all, individual farmers are the micro-production base of agricultural society. Because of the lack of scale, individual farmers can't resist natural and man-made disasters, while businessmen often buy cheaply in autumn and sell at high prices in spring and summer. This is the law of commodity economy, but they can't be displaced and their families are ruined, which not only damages the ruling foundation of the dynasty, but also violates the overall interests of society. In this case, Jia Yi and Chao Cuo, however, at the same time, in the Tang and Song Dynasties, with the development of agriculture in the southeast coastal areas, the surplus increased, the commodity exchange became more and more developed, and the proportion of business tax in government revenue became higher and higher. In this case, the traditional policy of emphasizing agriculture and restraining business can neither bring benefits to the broad masses of people nor to the rulers. The Yongjia School represented by Ye Shi and the Yongkang School represented by Chen Liang rose under this background.
Yongjia school resolutely opposes advocating this (agriculture) and suppressing the end (industry and commerce). More precisely, it is not against worshipping the foundation, but against suppressing the end for worshiping the foundation, and advocates that the cultivation of national strength should be based on the prosperity of industry and commerce: "All businessmen and workers are supported by the strength of the state, and the currency is circulating ... It is not right for the four people to use it and then rule it."
In terms of economic development, Yongjia School opposes attaching importance to officials and restraining private affairs, and advocates that the state should not interfere too much in economic life and implement a relatively laissez-faire economic policy. Ye Shi believes that "making the people of China stand on their own feet" can "make the law simple and easy to use, and use less knowledge". Private industry and commerce should have the rights of "opening and closing" and "self-interest". The government must not compete with the people for profits, "envy their self-interest and want to benefit their country."
The utilitarian theory and pragmatic spirit of Yongjia School have a great influence on Wenzhou people who are good at business and dare to open up markets. /kloc-At the end of 0/9th century, faced with the invasion of western capitalism and the disintegration of the traditional self-sufficient economic structure, the "Three Masters in Dongou" represented by Song Shu and Chen Jieshi (Wenzhou belonged to Dongou in the Han Dynasty) actively advocated political reform, advocating "Li, Jing, solid business and law" and applying what they have learned. These ideas and practices are nothing today, but at that time they had to bear huge political risks, similar to the pioneering reforms of Wenzhou people after the 1980 s. Therefore, the values, innovative spirit and economic model created by Wenzhou people are not so much the giving and creation of the post-80s generation, but rather the natural release of the original development impulse, which is a free flow of origin, and this origin cannot but be mentioned by the unique Yongjia edification of Wenzhou. The study of Yongjia originated from Wenzhou's developed commodity economy and rich traditional culture precipitation. Obviously, it is the emergence of the new humanistic spirit with the orientation of modern market economy that has promoted the rise of Wenzhou economy.
local color
Wenzhou local characteristics
Ou embroidery is one of the six famous embroideries in China, also known as painted curtain. The producer scraped off the green skin of bamboo, sliced it layer by layer, cooked it and spun it into a bamboo curtain, and then made flowers and birds, landscapes, figures and other works on it with pigments or colored lines. It began in the Tang and Song Dynasties and flourished in the Ming and Qing Dynasties.
Golden sculpture refers to a unique painting made on round wood furniture (such as flower drum bucket, six-grid box, bucket, elevator, footbath, etc.). ). This kind of painting can only be completed through four processes: painting, gilding, tracing gold and painting, among which "gilding" and "tracing gold" are very important and unskilled people can't master them. Gold plate is similar to lacquer painting, but richer and richer than lacquer painting.
Fine thread paper-cutting, also known as fine thread engraving paper, is popular in Yueqing. At first, it was mostly used for dragon boat lights or window lattice decoration. Later, women used it as an embroidery base map and embroidered it into hat flowers, shoe flowers, belly flowers and belly flowers, so it was also called flower scissors. This kind of fine line engraving paper has beautiful composition and exquisite knife method. The width of fine lines is only one millimeter, and the thin paper with a width of 1 cm can be engraved with 22 knives, each knife is less than half a millimeter apart, as thin as hair; And dense, harmonious and beautiful.
Boxwood carving boxwood carving, sandalwood carving, camphor wood carving, jujube carving, Li Tang wood carving, etc. , collectively known as wood carving. Among them, pushing boxwood carving is the most important. The boxwood carving in Wenzhou was founded in Song and Yuan Dynasties and prevailed in Ming and Qing Dynasties. It is also known as' Three Carvings in Zhejiang' with Dongyang Wood Carving and Qingtian Stone Carving.
Embroidery In the late Ming Dynasty, rural women in Wenzhou used cross stitch to embroider patterns on feather cloth, which is called cross lace, commonly known as flower picking. Handicrafts are full of local flavor, most of which are exquisite and beautiful, and are often used for furniture decoration. As early as19th century, it has been exported to Italy, Spain, Switzerland, Belgium and other countries. After the founding of the People's Republic of China, cross lace has absorbed the advantages of hundreds of kinds of embroidery, constantly innovated, and combined with embroidery, sewing, sticking and embedding to bring forth the old and bring forth the new, and the variety of colors has developed to more than 2,000, selling well in more than 90 countries and regions.