【沈俊杰】論清代公所公益職能的狹隘性:以一包養經驗蘇州為中間

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About the narrowness of public welfare responsibilities of Qing dynasties: Suzhou is the central part

Author: Shen Junjie (graduate from the Shen Rongru Law Institute, Hangzhou Master Fan Academy)

Source: “Original Dao” No. 36, edited by Chen Ming and Zhu Han, Hunan Major Book Company published in April 2019

Time: Confucius was in the 2570 year of the year Dingwei month of Jihai

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(“Collection of Industrial and Commercial Instruments in Suzhou in Ming and Qing Dynasties”, published by Jiangsu National Library Society in 1981)

 

Content summary:As an industrial and commercial organization, the office has inherited some of the abilities of the dentistry and the club彩国 also develops its own unique public welfare abilities. The public welfare ability of the office is to use worship and memorial service as a newborn, and to provide a new life and burial service as a guarantee, to establish a private school and to inherit it, and to donate it with the cultivation of the temple.

 

This series of public welfare responsibilities met the energy and professional needs of industry and commerce at that time, and created a well-known economic environment for industry and business, and also showed a certain narrow nature. The tribute of the office is limited by the ancestors of the industry and the rituals. The burial of the ancestral school is based on the salary and income of the industry. The private school education is based on the follow-ups of the industry, and the donation of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctuary of the sanctu

 

The narrow nature of the public welfare responsibilities of the business office in the Qing Dynasty was closely related to the financial sources of the office, the social governance of the government, and the energy needs of the employees, but the most important thing was that the memorial service of the senior officials of the office had a very heavy color of traditional family memorial service. An analysis of the narrowness of public welfare responsibilities of the Qing Dynasty can provide historical borrowing for the development of social responsibility and the development of compassionate public welfare effectiveness of the industrial and commercial organizations.

 

Keywords: Public office; public welfare; worship; burial of life and death; burial of life and family;

 

1. Introduction

 

“Gusu is a famous area in Jiangzuo, and is a famous cultural relic, which is the national dynastyIt is recommended, and outside the door, the merchants gathered, and the goods were sold, and the collar was carried in the mountain pond, which was long time since Chengdu. ”[①]

 

The industrial and commercial industry in Suzhou in the Qing Dynasty developed rapidly. The prefecture chronicles during the Tongzhi period read: “(Time) The boats traveling to the mountains, the boats carrying prostitutes, the fish are among the green waves and red doors, and the songs of bamboo and croakers are similar to the sound of the city. Any money, clothes, flowers, fruits, and rare things will be beneficial to the age of strange things. If the carved lacquer is made of lacquer, it has been emptied for a long time since the Zhejiang and Song dynasties, and now it is all exquisite. The more human nature is, the more things are produced. ”[②]

 

As accompanies the prosperous industrial and commercial trade, a large number of industrial and commercial organizations, the offices became the mainstream of Suzhou’s industrial and commercial organizations after the war of ​​the Pangshe. Therefore, the offices in Sucheng and Sucheng in the Qing Dynasty were able to study the economic situation of industrial and commercial industries in the Ming and Qing Dynasties.

 

 

 

(Suzhou in the Qing Dynasty)

 

What is more important is that a large number of industrial and commercial inscriptions that were popular in the industry and commercial industry at that time have been preserved to this day. According to the Suzhou Inscription Museum, there were nearly 260 industrial and commercial inscriptions during the Ming and Qing dynasties, and nearly 40 industrial and commercial industries were exposed. There are twenty-five steles related to the office.

 

Sitting in this series of stele materials, “Economic Stele of Industry and Commerce” compiled by the Suzhou Stele Museum, “Collection of Industrial and Commercial Stele of Ming and Qing Dynasty” compiled by the Suzhou Stele Museum and the History Department of the Jiangsu Museum and the Jiangsu Teacher Fan Academy, and Nanjing Ming and Qing Dynasty History Research Office, and “Ming and Qing Dynasty” compiled by Wang Guoping and Tang Lixing, a major scholar of Suzhou The collection of social history in Suzhou during the period is a reliable data on the development of the Gusu industry and commerce in the Qing Dynasty.

 

The office was the most important industrial and commercial organization in the Qing Dynasty. On the one hand, it was to help the businessmen of the bank avoid the government and the gang. On the other hand, it was also based on the fact that industrial and commercial workers in various industries rely on feelings, live in peace, and live in death and burial. It is generated by the consideration of needs.

 

Therefore, the office has both professional industry and unique social welfare responsibilities. As for the office’s industry, “the office is a businessman and local businessman who is not exclusive to the business, and cooperates with the organization of merchants and handicraftsmen who are combined according to the industry, which highlights its industry nature and is also a business organization of a certain industry in a certain place. ”[③]

 

The commons of the Qing Dynasty rose, and agility replaced the club and became a package of The business organization that was comparable to that of the company was not only because of the company’s more professional industry capabilities, but also because of the company’s urgent needs in the industrial and commercial market that was perfected by the company.

 

The public welfare charity capabilities of the industrial and commercial offices in the Qing Dynasty not only include the “work” mentioned above, but also include a more important “energy”, namely the ability to worship and memorial. This is not only the beginning of the “business” of the public office, but also the beginning of the establishment of the public office.

 

2. The sacrifices and memorials are limited by the ancestors of the family

 

“The energy of the public is said: “Tong” is called “gong”. The voice and air are connected without separation, without separation, without error, and the emotions are removed and contact with each other… What is valuable to the public is that when problems arise, there must be a solution.” [④]

 

The “tutor” and “public” of the public is exactly the ability to worship and memorial. Since the office is a basic industrial and commercial organization in the region, the main body of the office worship is mostly the masters of the industry.

 

Such as the Yuanjin Office of the Yuanjin Industry, “the statue of the Jin ancestor, Ge Dao Zhenren is enshrined in it.” [⑤] The Liyuan Office of Lingshi is dedicated to the statue of the old man, the Jiangzhen Office of Naita is dedicated to the ancestors of Luo, and the Chongde Office of Shu is dedicated to the Emperor Zitong.

 

Some are ancestral teachers who are in different industries. For example, most business offices related to Mutou worship the masters of wood, but there are some differences in the name, such as Qiaomu worship the masters of “Zhang Ban” and “Lu Ban” and “Lu Ban”. [⑥] Shuimu Zuoziyi also worship the masters of Zhang Luxian, [⑦] Zhang Ban and Luxian are called “Zhang Ban” and “Lu Ban”. There are also teachers who are divided into different industries, such as Huang Daopo and Guardian of the Ministry of Education, [⑧], and the Ministry of Education, Xiazhang, and the Ministry of Education, and


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