Worldly Wisdom (Economics and Economic Life)

Author: Chen Caihong
Publisher:
Publishing Date: 2005-08-01
Features: "Observing the World in Whispers," which draws from personal reflections on specific issues within the vast ocean of human thought, subtle to the point of being nearly "trivial." If something is "trivial," why speak of it? This is because the ocean of thought is ultimately composed of countless "whispers," and the refinement of human rationality also requires such a collection to be honed. The value of "whispers" lies in offering unique personal insights, conclusions, or solutions to specific problems, providing society with additional perspectives or possibilities, which benefits the rational shaping of both individuals and society as a whole. If others have also provided similar conclusions or solutions, then the convergence of these thoughts will strengthen the force of rational choice in society.
[Preface]
In the area of the Mazu Temple on Meizhou Island in Putian City, Fujian Province, there is an inconspicuous Buddhist temple. The couplet on its gate is deeply thought-provoking:
"Observing Emptiness, Yet Seeing Color—West River Moon; Listening to the World, Yet Hearing No Sound—South Sea Tide."
On the head of Orange Isle in the Xiang River of Changsha City, Hunan Province, there is a charming and enduring riverside pavilion named Zhijiang Pavilion. The couplet on its pillars is equally exquisite:
"Passing by the River, Beyond Heaven and Earth; Through Time, Judging Right and Wrong."
One belongs to the Buddhist realm, the other to the secular world; one represents a spiritual state, the other the tangible human world. One approaches the world from the perspective of Buddhist concepts, "observing emptiness" and "listening to the world," while the other enters the subject from a human angle, "narrating" and "evaluating history." One connects the "sacred world" and the "secular world" through the concepts of "being" and "non-being," while the other encompasses and interprets nature and society with "beyond heaven and earth" and "within right and wrong."
Both couplets have clear boundaries of "division into two," and I have memorized and reflected on them from time to time, finding myself wandering between the sacred and the secular, heaven and earth, and past and present. In reality, the subtle fusion and blurred boundaries of these couplets are even more worth exploring.
"Emptiness" and "world" are fundamental Buddhist concepts for viewing the world. Typically, "emptiness" is paired with "non-being," signifying that all things lack fixed positions—"all things are empty." Meanwhile, "world" and "being" go hand in hand, where desires run rampant, and conflicts and troubles abound. This is precisely the starting point and reason for "Buddhist" monks to leave the secular world, practice, attain enlightenment, and become Buddhas. Unexpectedly, the couplet from Meizhou Island speaks of "observing emptiness, yet seeing color," paired with "listening to the world, yet hearing no sound." Is this a Buddhist perspective or a human one? After all, the "West River Moon" carries a hint of "sacred world" Zen contemplation, while the "South Sea Tide" is a true representation of the tangible "secular world."
In the mortal world, isn’t it also a matter of、? When comparing these couplets to real life, reciting "West River Moon" to see the tangible, and facing "South Sea Tide" to hear silence, what a rich of nature, human society, or even human life!
Looking at the couplet from Zhijiang Pavilion, a few words reveal insight into viewing things, managing affairs, and engaging with people—so much contemplation, awakening, and enlightenment. The vast and small of the real world, its comings and goings, all fall into deep Zen contemplation. It’s hard to say whether this is an ordinary experience of the "secular world" or the profound wisdom of the "sacred world."
What I value most is the shared insight into the real world in both couplets: there is no absolute existence—"observing emptiness" meets "color," and "listening to the world" may be "silent." The river flows "between heaven and earth," and people move "through right and wrong."
It seems that the Buddhist realm is merely a corner of the human world, and the human world is not lacking in Zen wisdom. Both Buddhists and secular beings exist in the "three realms" (Buddhism holds that the world is composed of the desire realm, form realm, and formless realm), and their reflections naturally converge.
To experience the positive through the negative, seek the wise in the midst of right and wrong, and apply such a mindset or way of thinking to the rich tapestry of life, one will surely discern much more clearly. How wonderful is that!
As an economist, my views on the world are shaped by the "solidified" theories of economics in my mind, as well as by my supplementary and corrective readings of economic theories. Of course, I also resist and replace certain strongly "solidified" ideas in economics, and draw direct insights from my experiences in the vast world. I have also been deeply inspired by the profound wisdom of predecessors—whether they were ordinary people, monks, or sages.
A collection of essays observing worldly affairs, particularly the economic aspects of life, and interpreting economics itself as a theory centered on these matters, begins with these two excellent couplets as its preface. This serves two purposes: first, it shows that my reflections are not confined to the existing theoretical framework and methods of economics; I enjoy wandering between economic thought and the ideas of other disciplines. Second, it demonstrates my rejection of the conscious or unconscious tendency to view worldly matters in absolutist terms. I am more inclined to understand the world—including economic theories—with rich perspectives, diversity, complementarity, and harmonious opposition.
I do not believe this short of observations on worldly matters holds significant academic value in economics, but I must say that I am consciously making an effort in the method of "observing the world." From these essays, of varying lengths and contents, nearly disorderly observations on economic life, if the reader can discern this effort, I consider the a great success.
Undoubtedly, each essay in this addresses a specific matter or issue. I am aware that a deliberate pursuit of method in thinking does not guarantee the best understanding or solution in the face of specific matters or problems. Human rationality is gradually nurtured and shaped in social life; it is inherently flawed and requires a process of reshaping. I am no exception.
Given this, the understanding or solutions derived from each essay are merely incomplete works born of flawed rationality. They can only add a unique perspective or intellectual convergence to the countless works of others who have reflected on similar matters or problems. Although I offer these understandings or solutions with the intention of comprehending or resolving problems, I cannot be certain whether they truly benefit the understanding or resolution of specific issues in real life. Alternatively, the significance of thinking aimed at solving specific problems may not lie in its direct effects but in the thinking itself, in its role in shaping my personal rationality, and in its role in shaping the rationality of society as a whole.
I named this "Observing the World in Whispers" to capture the essence of personal reflections on specific issues within the vast ocean of human thought, subtle to the point of being nearly "trivial." If something is "trivial," why speak of it? This is because the ocean of thought in the vast world is ultimately composed of countless "whispers," and the refinement of human rationality also requires such a collection to be honed. From this perspective, the true value of "whispers" lies in offering unique personal insights, conclusions, or solutions to specific problems, providing society with additional perspectives or possibilities, which benefits the rational shaping of both individuals and society as a whole. If many of the specific conclusions or solutions presented here have also been offered by others, then such intellectual convergence will strengthen the force of rational direction in society.
In today’s world, many profound thinkers announce, with a sense of panic, that humanity has lost its direction of existence, leaving them bewildered in the face of the "big question" of "Where is humanity headed?" The cry of "God is dead" is actually a lament for the demise of various human faiths; the judgment that "man is also dying" argues that in the absence of faith, the "evil" in human nature will lead to the destruction of both humanity and nature itself, yet the majority remain oblivious.
As an economist, I cannot judge such "great right or wrong," but I believe that in the survival of humanity in nature, or in social life, understanding reality and solving specific problems reveals human purpose and finds meaning in human existence. Economics is precisely such a theory of phenomena and problems in the economic sphere, and from this perspective, it is also a theory of human purpose and meaning in life. To confront real socioeconomic life with such a theory and to add even a small "whisper" of content to it, I believe, is to find the mission and meaning of an economist’s life.
A note is in order: many of the essays in this were published in journals and magazines in recent years, some of which have been reprinted numerous times. I sincerely thank the editors who enthusiastically invited me to contribute and meticulously edited my work. Their diligent editing has made many essays stand out, and many of them have become good friends. However, some publications may have altered some titles for reasons unknown, leaving them unexpected; others have been edited to the point of losing coherence; and a few were published nearly a year after their final draft. When compiling these essays, I have mostly restored their original titles and lengths, noting only the writing or revision dates at the end of each essay without specifying the publication source or date to avoid unnecessary complexity.
Clearly, my deep gratitude for the publications that have featured my work remains unchanged.