On Ancient Economic Papers

Economic development provides a material basis for social progress. Chinese civilization stretches for thousands of years and is unparalleled in the world, which is closely related to the high prosperity of ancient economy. The following is a brief talk about ancient economics that I compiled for you for your reference.

On the basic characteristics of ancient agricultural economy in China with comparative thinking, the first paper on ancient economy.

Understanding the characteristics of ancient agricultural economy in China is an unavoidable problem. Combined with the discussion of multi-edition textbooks, it is discussed from the perspectives of farming methods, management methods and production methods, and analyzed through comparative thinking to help you clear your mind.

Research ideas of 1

What are the basic characteristics? Characteristics refer to the special or special features of people or things, which must have a reference, that is? With what? Compared with the characteristics of this thing? ; Basically, it's the main thing. The basic features of ancient agricultural economy in China refer to its main features.

Determine the comparison angle. It is necessary to grasp the basic factors that affect the agricultural economy, such as farming technology, management mode and land system.

Determine the reference. Horizontal comparison with other parts of the world, vertical comparison with contemporary China.

2 the basic characteristics of ancient agricultural economy in China

2. 1 farming methods, farming techniques and production methods

Farming method: Niu Geng with iron plough is the main farming method of traditional agriculture. Farming methods focus on what kind of production tools are used, such as slash-and-burn in primitive agriculture, Niu Geng in traditional agriculture and mechanized production in modern agriculture. The agricultural farming methods in ancient China experienced three stages: slash-and-burn in ancient society, stone hoes in Xia, Shang and Zhou Dynasties, and iron plows in Niu Geng since the Spring and Autumn Period and the Warring States Period. Breeding mode can also be understood as what unit is used for breeding, just like management mode.

Farming techniques: Farming techniques are constantly improving. Broad farming techniques include agricultural production tools, water conservancy projects and irrigation tools, as well as specific agricultural production techniques and methods, including land use (fallow, crop rotation and interplanting), field management, solar terms, seed selection, harvesting, drying and storage. In a narrow sense, it refers to the specific technological innovation in the same farming method, such as from the lotus root plough in the Western Han Dynasty to a cow-pulling plough in the Eastern Han Dynasty. The farming method is still Niu Geng, but the farming technology is constantly improving.

Mode of production: intensive cultivation. With the continuous progress of agricultural farming technology, the intensive agricultural production mode is becoming more and more perfect. It is different from the extensive production mode of primitive agriculture and has the following characteristics: ① it has high agricultural production technology and relatively developed water conservancy facilities; ② Small farmers are self-employed; Farmers use intensive land use and invest more time and labor on limited land; ③ The yield per mu of agricultural products increased gradually. Of course, the mode of production can also be understood as the management mode of male farming and female weaving or the natural economic form.

2.2 Land system: private ownership of feudal land is the main form.

The primitive society was the land public ownership of clan commune, and the Shang, Zhou and Jing Tian systems were the land state ownership. The private ownership of land, which began in the Spring and Autumn Period and the Warring States Period, is the basic form of the ancient land system in China, which is different from the public ownership of land under the household contract responsibility system.

2.3 economic form, economic form and mode of operation

Economic Form: Agriculture was the most basic economic form in ancient China. Agriculture is the foundation of handicraft industry and commercial development, and highly developed industry and commerce is only the supplement of farming economy. Agriculture was regarded as the foundation of the country by the rulers, and agricultural tax became the main economic source of feudal dynasties. China's great civilization achievements in ancient times were all achieved on the basis of agricultural economic development.

Economic form: the natural economy is dominant. There are three economic forms: natural economy (self-sufficiency), commodity economy (product exchange) and product economy (distribution according to needs in the thought of * * * *). Obviously, most of the products produced by the ancient agricultural economy in China were for their own consumption, which was a self-sufficient natural economy.

Mode of operation: Small farmers are mainly self-employed. Management mode is the concrete form of economic unit management. During the Shang and Zhou Dynasties, slaves cultivated collectively on a large scale; Feudal society, small farmers self-employed; Modern capitalism adopts large-scale farm management. Small-scale peasant economy is formed with the progress of agricultural technology and the establishment of private ownership of land. Its characteristics are: ① Decentralization: taking the family as the basic unit of production and life. ② Closure: agriculture and cottage industry are combined, self-sufficient and rarely exchanged. (3) Backwardness: Pay attention to intensive cultivation, but it is easy to produce a satisfied social mentality and national character. (4) Vulnerability: vulnerable to natural and man-made disasters.

Small-scale peasant economy, natural economy and feudal economy are both different and related. Small-scale peasant economy refers to the mode of operation, natural economy refers to the economic form, and feudal economy refers to the economic basis of feudal autocracy. In fact, all of them refer to the ancient agricultural economy in China, so the ancient small-scale peasant economy is also called feudal economy.

2.4 Industrial structure: mainly based on planting, supplemented by animal husbandry.

Agriculture in a broad sense includes planting, forestry, animal husbandry and fishery, while agriculture in a narrow sense refers to planting, including the production activities of food crops, cash crops, feed crops and green manure. In ancient China with agricultural civilization, planting industry occupied a dominant position in the primary industry and the whole national economy. With the development of industrialization, the proportion of planting industry in the whole national economy has obviously decreased. According to the data, as early as 2002, the primary industry accounted for 15.4% of GDP, the secondary industry was 5 1. 1%, and the tertiary industry was 33.5%.

2.5 Agricultural origin and production level: with a long history, independent development and leading technology.

Globally, there are three agricultural origin centers, namely, West Asia, South America and East Asia, and the origin center of East Asia is mainly China. Compared with other parts of the world, China's ancient agriculture has a long history, independent development, its own system and advanced farming methods, which has made outstanding contributions to the progress of world civilization.

2.6 Geographical distribution: the development of each region is unbalanced, with distinctive regional characteristics and the economic center of gravity moving south.

Through the creative work of ancestors, primitive agriculture appeared in the Yellow River and Yangtze River basins very early, and gradually formed the regional characteristics of rice in the south and millet in the north. China's farming civilization first reached a high level in the Central Plains, and then with the southward migration of the northern population, from the Wei, Jin, Southern and Northern Dynasties to the Southern Song Dynasty, it gradually completed the process of the economic center moving southward.

3 Conclusion

Many historical concepts and issues are complex and even controversial, and different teaching materials have their own systems. Teachers must integrate curriculum resources and analyze them from different angles. For practical teaching, it is better to let go than to entangle in every way. It is suggested that according to the teaching requirements and teaching materials of this province, based on the learning situation, fuzzy treatment should be taken when necessary to make the main knowledge system clear and reduce the burden on students.

On the defects of China's ancient economic thought, the second part of ancient economic papers

For many years, countless scholars engaged in the study of economic thought have been thinking about such a question: China's economic thought in ancient pre-Qin hundred schools of thought has developed considerably, which can be compared with the ancient Greek thinkers Xenophon, Plato and Aristotle, but why has the achievement of China's ancient economic thought not been achieved? Pre-scientific countries have developed into systematic economic theories such as classical political economy with modern scientific forms? This paper tries to compare China's ancient economic thought with the contemporary western economic thought, and find the distance between China's ancient economic thought and classical economics and other systematic economic theories.

1. Comparison of Contemporary Chinese and Western Economic Thoughts

Ancient scholars in China, about the same age as Xenophon, Plato and Aristotle, put forward a series of economic thoughts that should be in the same strain as those formed by the above-mentioned ancient Greek scholars in academic history:

Ancient Greek thinkers Xenophon, Plato and Aristotle discovered the existence and function of commerce and handicrafts in the third century BC, and preliminarily demonstrated the social division of labor, but they despised handicrafts and commerce. But before them, about 645 BC, Guan Zi put forward the theory of occupational division, which divided people into scholars, farmers, workers and businessmen. This division is more than 300 years earlier than Xenophon and Aristotle's occupational division theory. Guan fully affirmed the role of handicraft industry and commerce, and believed that handicraft industry can provide production tools, combat weapons and daily necessities, while commerce can exchange needed goods, communicate producers and consumers, and break the boundary between production and consumption.

Xenophon believes that in economic theory, engaging in agriculture is the most important and noble occupation among all occupations. Plato regarded agriculture as his? Utopia? The economic foundation of the Republic is still discussed in the book Republic. Li Kui, an ancient scholar in China who was contemporary with Xenophon, put forward the idea of physiocracy, and thought that all wealth originated from agriculture. Its uniqueness is close to the physiocratic school in France later. He also put forward the concept of labor productivity.

Aristotle thinks that there are two ways to make money: one is part of housework management, and the other is? Huo Zhi? That is, the infinite pursuit of currency proliferation. The former is to arrange the living materials provided by nature and accumulate wealth of use value to families, which is obtained to meet consumption. This kind of wealth is limited and natural. The purpose of the latter is to increase money, so this kind of wealth is infinite and goes against nature. He also regarded the social division of labor under slavery as a natural division of labor in On Politics, and demonstrated the essence and rationality of slavery by the differences of natural persons (gender, race, physiology, etc.). Mencius, who was about the same age as Aristotle, put forward the theory of permanent property and advocated the maintenance of private property system. Mencius also put forward the view of despising manual labor, which coincides with Aristotle's view.

Plato saw the relationship between division of labor, exchange, money and merchants from the perspective of division of labor in the Republic, and thought that money served for exchange, and realized that money could be used as a measure of value and a means of circulation. However, long before Plato in 524 BC, the single flag was King Zhou Jing. Will you make a lot of money? Put forward the theory of mother and child, and realize that money has two functions: value scale and circulation means.

By comparing Chinese and western economic thoughts before the formation of classical economics, we can see that before the formal appearance of classical economics, the economic views formed by China scholars were generally similar to those of ancient Greek scholars, and to some extent, they were ahead of the times.

Second, China and the West? Liberalism? Comparison of economic thoughts

As early as BC, Chinese ancient scholars put forward many views related to Adam? Modern economic theories represented by Smith are very similar. These viewpoints are extremely important theoretical cornerstones of modern economics.

Sima Qian's Historical Records is a masterpiece in this respect. Although he kept it? Do it or say it? However, in summing up and criticizing the economic practice of the pre-Qin emperors, many of his economic thoughts were exposed. These propositions have either become important theoretical cornerstones of the main academic schools of modern western economics or become basic viewpoints. Historical records? The biography of Huo Zhi is only 5,000 words, but it is full of praise and eulogy? Huo Zhi? Around the core of this economic activity, Sima Qian put forward many ideas comparable to Adam? Reflections on the unity of smith's theory.

(1) affirms people's material and economic desires, while? Economic man? Assuming the same effect.

One of the prerequisites of modern economics is to affirm people's profit motive and people's? Economic man? Features. Economics studies the relationship between human economic desire and scarcity. Leave economic desires to people and peace? Economic man? The affirmation of characteristics is difficult for economics to establish.

Sima Qian believes that social and economic development has internal motivation, and he will keep running without orders and calls. This motivation is people's desire for wealth. Sima Qian's exposition of this issue is from criticizing Laozi's so-called? Small country and few people? Here we go. Lao Tzu said:? Governance to the extreme, neighboring countries confront each other, the voices of chickens and dogs are endless, and the people are willing to eat, wear, observe customs and enjoy their careers until they die. If we must take this as a service to attract the eyes and ears of modern people, how can we do nothing? . Laozi's ideal society is that people are content with the status quo and have nothing to pursue. Sima Qian believes that if this is the standard of governing the country, it is impossible to cover up everyone's eyes and ears.

Sima Qian believes that to put this into practice as a realistic policy, people's economic desire must be restricted and restrained, and ultimately it can only be an unrealistic dream. He affirmed people's instinct for economic desire. He thinks that the real society is a group of ordinary people. When discussing the economy of the real society, we should be brave enough to admit the desires of ordinary people and discuss the economy with people's material desires as known conditions. He wrote: Before my husband Shennong, I didn't know. From the summer when Yu Xia was described in poems and books, my eyes and ears wanted to be extremely sensual, my mouth wanted to be poor and humble, my body wanted to be comfortable and happy, and my heart boasted about the glory of potential energy. It has made vulgarity gradually popular for a long time. Although the family said it would be destroyed, it could not be changed. Therefore, if a good person does it, he will benefit it, if he teaches it, he will be neat, and the bottom will compete with it. ? In other words, people's economic desire is a natural thing. As a driving force, it produces a desire to improve living standards, thus making economic activities active. Economic policy conforms to people's economic desire and makes economic activities free, which is the highest; It is the lowest level to use power to suppress and restrict and then compete with the people for profits.

Compared with pre-Qin philosophers, Sima Qian's thought is obviously realistic in thinking method. In the view of pre-Qin Confucianism, people's economic desire should be limited to the range that will not bring obstacles to spiritual life. Taoism, on the other hand, from the standpoint of condemning man-made and advocating inaction, denies satisfying desire as man-made, and advocates eliminating desire, abstaining from desire and promoting desire? Satisfied . Mohism pays more attention to economy, respects wealth and recognizes the importance of wealth commodity production. Mozi can be said to be the first one in the history of China? Lee? Scholars as guiding principles of philosophy. Mozi? The scripture says:? Yili? . In his view, righteousness is based on benefit. ? Lee? It is regarded as the basis of social ethics, and the criterion to distinguish justice from injustice is whether it is beneficial to others. Helping others to be righteous is not conducive to people's injustice. Visible, Mozi so-called? Lee? It is broad, including material interests and intangible interests. Legalists also attach importance to wealth production, but they put forward this idea mainly from the perspective of Qiang Bing, a rich country, emphasizing agricultural production. Sima Qian's thought is obviously more pragmatic and practical than Confucianism and Taoism. It inherits the thought that Mohist and Legalist attach importance to increasing social wealth, and traces the motivation of increasing social wealth back to the root of human basic economic desire. In this sense, its reality and positive significance are more obvious.

(2) put forward the theory of natural formation and natural adjustment of social division of labor, similar to Adam? Smith's theory of division of labor.

Sima Qian believes that social division of labor is naturally formed and stipulated by nature. He believes that the whole social economy develops and operates automatically and orderly. People? Let them try their best to get what they want. Therefore, what is cheap is expensive, and what is expensive is cheap. Advise their business and enjoy their affairs. If they go underwater, they will come uninvited and the people will come uninvited. Isn't it a symbol of Tao, but a test of evil by nature? ("Historical Records? Huo Zhi Liejuan) This automatic operation of social economy is in line with nature and humanity. In Sima Qian's original words, that is? What is the symbol of Tao? And then what? The test of nature?

Sima Qian's theory of social division of labor also inherited and developed the related thoughts of pre-Qin thinkers. Guanzi first divides people into four kinds: scholars, farmers, workers and businessmen. Scholars are the lower class of slave owners, while agriculture mainly refers to civilians and slaves engaged in agriculture, and workers are handicraft slaves under the control of the government. Businessmen include businessmen and businessmen, slaves under the control of the government. Guan Zhong affirmed the role of industry and commerce for the first time. Sima Qian's division of agriculture, danger, industry and commerce has obvious inheritance relationship with the division of taxis, agriculture, industry and commerce in Guanzhong. But also in the formation reasons, coordination mechanism and significance of social division of labor.

Looking through Adam? Smith's "The Wealth of Nations", we found Adam? Smith also expounded the source of national wealth from this perspective. He wrote:? The amount of labor of a country's citizens in one year. It is the source of all the necessities and conveniences they consume every year. What constitutes this necessity and convenience is either the direct product of domestic labor force or the goods purchased from foreign countries with this product. ? So, Adam, Smith's wealth theory is exactly the same as Sima Qian's.

(3) Advocating economic liberalization can be compared with Adam Smith's economic liberalism.

Sima Qian's thought of economic operation inherited Guan Zhong's thought of emphasizing economic operation according to its laws, and criticized Mencius' thought of overemphasizing state intervention and planned economy. He affirmed theoretically that people's profit motive and behavior are natural, and so are commodity production and circulation? Tide? Is the result of the laws of nature. Therefore, letting the economy run naturally is the best policy, and relying on the intervention and control of power is the worst policy. His views are also reflected in his full affirmation of the economic liberalization policy and its achievements in the early Han Dynasty. With the rise of the Han Dynasty and the unification of the fragmented situation at the end of the Qin Dynasty, various control policies of the Qin Dynasty were abolished, and economic liberalization began to be tried, that is, opening the door to the outside world and banning Chishanze, and active policies were adopted to stimulate economic activities. And the result? Dajia, a wealthy businessman, travels around the world every week, so he can get what he wants. ? Pinghua describes the prosperity of Han Xing for more than 70 years, which reads:? There is nothing in the country, unless there is an early disaster, the people give their families enough and have enough to eat, and there will be more goods and wealth in the state treasury. There is too much money in the capital to teach. ?

Does laissez-faire run through Adam? The main thread of all Smith's economic views. Smith argues that there is no need for planning and the rule of the head of state, because the market will solve everything. Based on the principle of laissez-faire, Smith believes that the government should only act as? Night watchman? The role, and should not directly interfere in economic life. You can see that Smith advocated it. Self-regulating natural order? With Sima Qian? What if the water level drops? ,? What is the symbol of Tao? How similar are Smith's government ideas? Night watchman? The function is the same as Sima Qian said? Good is firm, followed by those who benefit from the Tao, followed by those who teach them, and then corrected them, fighting with them at the bottom? Exactly the same. Third, the defects of China's ancient economic thought

Through the comparison of the above two dimensions, it is not difficult to see that although China's ancient economic thought was quite advanced and developed at that time, it can be compared with the contemporary West. However, with the development of history, the previously unsystematic economic thought in the West later developed into a systematic economic theory? Classical economics and later modern western economics. And why didn't China's ancient economic thought finally produce a systematic economic theory? I think China's ancient economic thoughts mainly include? Congenital deficiency? Defects:

First, the lack of economic paradigm. For example, China's classical economic thought lacks the theoretical abstraction and a series of basic categories necessary to construct classical economics, such as commodities, values, prices and currencies. Sima Qian did not reach the theoretical abstraction level of constructing a complete economic theory system similar to classical political economy. This is because, on the one hand, China's commodity economy was underdeveloped at that time, not to mention the occurrence and development of capitalist economy, and classical political economy was the theoretical abstraction of commodity market economy. It is the reflection of bourgeois demands in economic thought; On the other hand, neither pre-Qin thinkers nor Sima Qian studied the basic category of classical economics, that is, value, and did not form a systematic value theory. Moreover, the concepts in China's traditional economic thought are vague. This is manifested in two aspects: on the one hand, the category of economic theory and the uncertainty of economic concept, regardless of extension and connotation, vary from place to place and from person to person. For example, there is no clear and recognized definition of termination, extravagance and thrift, promoting advantages and eliminating disadvantages, enriching the people, long skills, commercial warfare, strictness, mother and child, etc. No one can say for sure what it refers to, and regardless of the usage of predecessors and others, it will adopt the intentional method.

On the contrary, the economic paradigm established by early western economic thinkers is a solid foundation for the continuous development, sublimation and innovation of western economic theories. Because paradigm is a set of conceptual systems and analytical methods, it is accepted and used by people in a discipline, and it serves as the identity for exchanging ideas. According to the American philosopher of science Thomas? According to Kuhn, the historical evolution and development of any scientific knowledge is an alternating process of evolution and revolution, accumulation and innovation, continuity and discontinuity. The typical form is a historical process in which cumulative conventional research dominated by a certain established philosophical paradigm and innovative unconventional research that breaks through the old paradigm are alternately carried out. Western classical economic thought provides a series of basic categories that have been abstracted by theory, such as commodity, value, price, currency and so on. They are isomorphic to form the paradigm of economic theory. Under the domination of this established paradigm, the study of classical economic thought finally formed an economic theoretical system that systematically answered economic problems. With this same paradigm, on the one hand, contemporary economists can have a concept and text expression system with their own beliefs or basic concepts as the background, so that practitioners who believe in this paradigm can have the same academic language and use this language for academic research and mutual communication; On the other hand, can economists of different times? Communication? In particular, economists of later generations will be able to inherit the research results of predecessors and constantly revise or develop them. Generations or even dozens of generations will deepen and make their economic theory more scientific.

This is almost one of the fundamental reasons for the different development results of Chinese and western economic thoughts. Should the lack of economic paradigm be attributed to China's ancient economic thought? Fatal injury? Different conceptual systems and academic languages there have become a serious obstacle to academic communication, and it is difficult to form * * * knowledge in theory. Will intergenerational communication continue to deepen? Gap? .

Secondly, China's economic thought lacks all the important theoretical qualities needed to form a systematic economic theoretical system. After Sima Qian, China's economic theory declined and rationality faded, gradually forming a series of characteristics that stifled the rationality of economic thought. China's economic thought gradually lost all the important theoretical characters needed to form a systematic economic theoretical system. These functions include:

(1) Strong moral and ethical color. Western Europe's economic thought in the Middle Ages has a strong religious color. The Renaissance and humanism liberated economics from the rule of God, so economics embarked on a rational track.

But, in ancient China? Moral philosopher? In the field of China's economic thought dominated by thought, Confucius has no religious color, but moral and ethical color. China people's moral psychology is particularly strong, and they have been restraining that for more than two thousand years? The fiercest, meanest and worst feelings? . This strong moral psychological existence not only greatly hindered the achievement of economic thought, but also became an important reason for the poverty of China's traditional economic thought, forcing thinkers of all ages to put on moral cloaks, just as Western European thinkers put on religious cloaks to study economic problems in the Middle Ages. Their thoughts are mixed with moral and ethical consciousness. For example, resettling refugees and raising people to farm land. Thin and rich. Restrain mergers, show compassion for people's livelihood, and love the people like children? Because everyone has a heart that can't bear others. Suppress to the end; Insulting businessmen and prohibiting them from wearing them? Strange clothes? Prohibit the production and circulation of luxury goods and oppose imports? Kit Kat's filth is because he is afraid of destroying the simple social atmosphere, disturbing the nature of dull and numb people, exceeding the consumption standard, plundering the distribution of wealth, and cheating in commodity exchange. The tension between landlords and tenants in agricultural production? Because the world is unhealthy, people tend to be evil. The solution of economic problems is naturally inseparable from moral rectification. Until the late Qing dynasty, Gong Zizhen, a radical social critic who advocated modern ethos, still insisted on writing books? Unified to the optical center? To adjust the disparity between the rich and the poor and maintain wealth possession? Is it small or not? Situation, in order to realize the long-term stability of the dynasty. This kind of moral ethics restricts economic thought more than religion. Moral ethics has great historical tension, which prevents economic thought from affirming people's profit-making motives and behaviors and opposing surrounding? Lee? Think about social and economic life and oppose organizing social and economic life on this basis.

(2) Ignoring rational thinking. Since Sima Qian, many fine traditions in pre-Qin classics, such as Guanzi, such as attaching importance to studying economic problems with statistical methods of number, weight and scale, attaching importance to theoretical discussion and full argumentation, have not been inherited. China's economic thinkers of past dynasties never thought of establishing a real economy through in-depth research and careful observation. Change with constancy? The theoretical system of. There are many ways and amendments to tax collection and payment, but there is no tax principle; There are many arguments about coinage and banknote issuance, that is, there is no monetary theory; Land problems often appear, and land reform schemes (famous farmland system, well farmland system, farmland occupation system? ) There is no land economic principle; After more than 2,000 years of clamoring to curb business, businessmen still wear brocade clothes to eat meat, but no one has seriously studied business capital. After the Han dynasty, the practicality of economic thought became more obvious, and they rarely broke through the basic framework of economic thought in pre-Qin dynasty in theory. The famous scholar Gan Naiguang said:? Except in the pre-Qin period, thinkers after the Han Dynasty really can't surpass the pre-Qin thinkers. The economic thought after the Han Dynasty is only a continuation of the pre-Qin period. Wang Mang, Li Gou, Wang Anshi and even Tan Sitong after the Han Dynasty have no special research value. ? Although this statement is radical, absolute and one-sided, it is by no means unreasonable from the theoretical results. The practicality of economic thought greatly hinders its universal guiding significance.

(3) China's traditional economic thought is closed and endless? Shenzhou? The earth came into being independently. Who can find traces of its influence from foreign economic thoughts? Who can say that economic thought has been impacted by several major foreign cultures, such as the introduction of Buddhism, the nomadic people entering the Central Plains, the merchants from the western regions coming to China for trade, and the spread of western learning to the east in the late Ming and early Qing Dynasties? Therefore, before the founding of the People's Republic of China, China's economic thoughts were roughly divided into two extremes: one was pure China, represented by the economic thoughts before the emergence of the whole ancient and bourgeois reformist economic thoughts; First, it is purely western, represented by the economic thought after the emergence of bourgeois reformist economic thought. Western economic thoughts, even in the early and middle ages, were open. Aristotle, Plato and other ancient Greek and Roman thinkers have almost become the spiritual childhood idols of human beings in all western countries; Thomas Aquinas almost represents the medieval thought of Western Europe, Adam. Smith's theory has influenced all countries in Europe and America. Western countries and thinkers of past dynasties almost transcended time and space.

Due to the above reasons, China's brilliant economic thoughts in ancient times did not naturally evolve into systematic economic theories such as classical economics and later modern western economics. Through the above comparison between China and the West, it is not difficult to draw a conclusion that the backwardness of China's economic development is still a reasonable result of social and economic evolution. This just confirms the historical attribute of economics itself: there is no element beyond the historical essence in the development of economic theory itself, because any economic theory can only be produced in economic problems and economic phenomena that have occurred in history.

References:

Chen Daisun, sent from classical economics to Marx, Peking University Publishing House, 1996.

Guo Jianlin, Research on Feudal Social Economy in China, Shanghai University of Finance and Economics Press, 1998.

Jiang He, School of Contemporary Western Economics (2nd Edition), Fudan University Press, 200 1 Edition.

Liu Zehua, Ancient History of China (I and II), People's Publishing House, 1979.

Ma Tao, A Course in the History of Economic Thought, Fudan University Press, 2002.

Tan Min, The Origin of French Agronomy Theory in China, Shanghai People's Publishing House, 1992.

, Shi, A General History of China's Economic Thought History (vol. 1), Peking University Publishing House, 199 1 edition.

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