Generally speaking, monetary thought refers to people's understanding of the origin, essence, function, function and management of money. Most of these problems and understandings were thought and put forward by the ruling class in the feudal imperial era in China, and they belonged to ruling thoughts and theories. In the Tang Dynasty, what were the main contents of monetary thought, what level of understanding it reached, and what kind of social influence it had? The following plans discuss such issues.

(A) on the origin and nature of money

The understanding of the origin of money in the Tang Dynasty was limited to the theory that "the first king made money" in Guanzi (also known as "the conclusion of the country of money"). This statement is mentioned in many places in Guanzi, and the most representative expression can be seen in the saying: "Jade comes from the surname, gold comes from Ruhan, and jade comes from the pool, which is seven or eight hundred miles from east to west, north and south, and the water is cut off, so boats and cars can't pass. Because of its long journey and great difficulty, the former king entrusted it with the weight, with pearls and jade as the upper currency, gold as the middle currency and knife cloth as the lower currency. Three coins, you can't warm up with them, and food can't fill up. The first king defended the country and defended the civil affairs, leveling the world. " This view has a great influence since it came into being and has become the mainstream understanding of the origin of money.

Zhang Jiuling, Lu Zhi, Bai Juyi and yang yuling were the representatives who insisted on this theory in the Tang Dynasty. In March of the 22nd year of Xuanzong Kaiyuan (734), Zhang Jiuling pointed out in his Proposal for Private Casting Money that "the ancients used cloth, silk and millet to copy spoons, which was a transaction for money". [1] In the tenth year of Zhenyuan in Dezong (794), Lu Zhi said in "Six Articles of Sharing Taxes and Caring for the People": "The former king feared that things were unfair, but the transactions between people were difficult to be accurate, and the law of product springs was established to preserve weight." He also said: "People who have money and goods are all officials." [2] In the first year of Xian Zongyuan (806), Bai Juyi pointed out that "Heaven is impermanent, and there will be fierceness when there is abundance; The income of land is limited, and there will be shrinkage if there is surplus. The sage knows its inevitability, so he makes money, knives, cloth and silks, trades at the right time and collects them at the right time. " [3] In the first year of Mu Zong Changqing (82 1), yang yuling, a senior minister of the Ministry of Household Affairs, thought that "Wang makes money, and the department store industry has the right to change it tirelessly". [4]

These remarks explain the origin of money from the technical point of view of facilitating commodity exchange and the practical need of maintaining political power. They think that money was designed and manufactured by emperors and philosophers, which is a "very superficial view" [5] and also a subjective idealistic view. It interprets the emergence of money as the product of political power and ruling interests, which confuses the internal relationship between the origin of money and commodity exchange and further hinders the correct understanding of the essence of money. This view holds that money is actually the authority of the monarch and a tool for the ruling class to run the country and maintain peace. It is impossible to see that money is spontaneously produced in commodity exchange and is the essence of special commodities used as universal equivalents. In a word, the superficiality and mistakes of the theory of the origin of money determine the hypothesis and fallacy of the theory of the essence of money. This level of understanding, compared with Sima Qian's theory that "agriculture, industry and commerce are the only way to trade, and turtle shells are rich in money and knives" [6], is undoubtedly far from the correct cognitive path. Although Sima Qian didn't realize that money itself was a special commodity, he linked the appearance of money with commodity production and commodity exchange, and thought that "turtle shell currency was the result of the development of' agricultural trade'" and put forward a correct and objective view on the origin of money. The ruling class in the Tang Dynasty only accepted the theory of Guanzi, but did not seriously think about it.

(B) On the function of money

As we all know, according to Marxist monetary theory, money has two basic functions: one is the value scale (value standard) and the other is the means of circulation (medium of exchange), in which the value scale is the first and the means of circulation is the second, that is to say, the means of circulation is based on the value scale, because only when it has certain value can money serve as the medium of commodity exchange, but these two functions are unified. Marx pointed out: "A commodity becomes money, first of all, as the unity of value scale and circulation means. In other words, the unity of value scale and circulation means is money." [7]

The two basic functions of money were recognized in the Tang Dynasty. For example, Du You thinks that "the original husband's intention to make money is sincere. Everything is uncountable and counted, but it must be set up and owned by one thing. Its gold and silver are stuck in ornaments, and grain and silk are broken under load. Only money can trade and flow, not like spring water. " [8] Cui Mian believes that "money is things, money is expensive". [9] yang yuling believes that "money has the right to department stores, and trade has moved, so it should be dispersed and should not be accumulated." [10] In June of the 3rd year (808), Xianzong issued an imperial edict forbidding the use of silver pits and household orders to use copper to assist casting, which said: "The law of spring goods is just flowing. If wealth is harmonious, goods should be beneficial and cheap." [1 1] Mu Zong's "Ding Qian Moyu" also said: "Spring goods mean expensive." [ 12]

These viewpoints point out that money not only has the function of counting, that is, the standard of value, but also has the function of department store, which can "transfer goods with or without goods", "value lies in money" and "righteousness lies in flow", so it should not be stored indefinitely, and we should have a clear understanding of the value standard of money and the role of circulation means. However, it needs to be demonstrated that these understandings in the Tang Dynasty did not come from the specific exploration and scientific research on the nature of money itself, but from the national theory of the origin of money and the instrumental theory of the essence of money.

Starting from the national definition of the origin of money, the ruling class in the Tang Dynasty thought that money was useless, that is, it had no value, so the value standards and scales of "number" and "power department store" were established entirely because of the formulation of state power. They believe that since the currency is made by the state, the value of the unit currency is also determined by the state. The most typical speech in this regard is the third article to solve deflation put forward by Han Yu in Money over Money, that is, "three words are expensive, so that one can be used as five, and both old and new can be used." If you put in a thousand dollars, you will spend a thousand dollars. If you vote for one today, you will get five dollars. If you spend 1,000 yuan, you will have 5,000 yuan, and you can earn more. " [13] openly advocates that the state can adjust and determine the value of the unit currency as needed. This view of value scale, which is called the theory of currency names by academic circles, obviously directly inherits the view of Guanzi that money is "caught but not warm enough, food is not enough, and the first king keeps money to guard the civil affairs and level the world", and does not surpass the so-called "rich jade and gold, hungry without food, cold without clothes" of Chao Cuo in the Western Han Dynasty. It ignores the inherent value of money as a special commodity and the natural attribute of money value. It believes that money has changed from useless things to the treasure of the whole people by "coming in handy", that is, by the determination of state power, which is obviously wrong in theory.

Starting from the theory of monetary instruments in essence, the ruling class in the Tang Dynasty believed that the purpose of making money by the state was to adjust the weight of everything, dredge commerce and trade, develop feudal economy and consolidate the ruling order. To achieve this goal, we must master the tool of using money, and through the implementation of state power, make money not flow and continue to play a role in commodity trading, that is, the so-called "righteousness is in the flow" or "the righteousness of spring goods is expensive" In other words, the function of money as a means of circulation in commodity trading depends on the exercise and promotion of state power, that is, the function of money as a means of circulation is also endowed by state power. This kind of understanding is not the understanding of the natural attribute of the function of money circulation means, and it is also wrong in theory.

Misunderstanding and wrong theory of the basic function of money, especially the theory of name in the view of value scale, was deeply rooted in the feudal monarchy of China, and had a great influence, which became the theoretical basis for the implementation of inflation policies in successive dynasties, and repeatedly caused serious damage to social and economic development in practice. The inflation policy implemented during the Tang Suzong period is a remarkable example.

(C) On the role of money

The understanding of the role of money in the Tang Dynasty was more comprehensive. The ruling class in the Tang Dynasty believed that money, as the authority of the monarch, was an important tool for governing the country. It should play an important role in four aspects: first, it is used to supply electricity to department stores, allow transactions, promote commercial activities and develop social economy; Second, we should adjust the price level through the convergence and dispersion of the total amount of money (that is, returning and putting), which can not only increase the national fiscal revenue, but also consolidate the feudal ruling order; Third, it should be used to adjust power. To make the development of commodity economy within the scope of feudal rule, the fourth is to eliminate the strongmen, limit mergers, limit the growth of local forces, and consolidate the small-scale peasant economy as the basis of feudal rule.

Many people in the ruling class in the Tang Dynasty expressed their views on this, such as Herry Liu, Lu Zhi, yang yuling and Bai Juyi. In the twenty-second year of Kaiyuan (734), in view of Zhang Jiuling's suggestion on privately casting people's capital, Liu Zhiyu pointed out in "Spring Goods Discussion" that "the prosperity of husband's wealth, its future is still good, and the balance of power will be balanced, and Qi Huan will gain the skill and the state will occupy it, while Zhou Jing will lose his way and civilian use will be harmful. The test of books and the rise and fall of the country are really here. " Firstly, it emphasizes the important role of money in regulating economy and governing the overall situation of the country, and then systematically expounds that money is the authority of the country in five levels, saying: "Today's money has been money since ancient times. Your majesty abandoned his post, and the upper level was unguarded, and the lower level was indispensable. Cheap things hurt farmers, but light money hurts Jia. Therefore, people who are good to the country look at the dignity of things and the weight of money. If the husband's things are heavy and the money is light, many things are light and many practices are few; Less is more important, more is to make it lighter. The basis of weight must depend on what is right, but why should it be false to others? You can't have both. If you don't mix money with lead and iron, it will be unprofitable. If you mix it with lead and iron, it will be evil. If you don't ban it, it's not enough to punish you. Besides, if you block the private casting road, you will still risk your life to commit it, and the situation will tell you where it came from and what you want others to do! It's a trap to lure people in, not three. Many people invest money, but those who have no profit will not invest, and those who have advantages will go to Nanmu. There are more people going to Nanmu, and the grass is not cultivated, and the grass is not cultivated. It is cold and hungry. It can't be four. If a lady is rich, she can't be encouraged. If she is poor, she can't be intimidated. If the law doesn't work, people will ignore it because the rich and the poor are not equal. If you allow it to make money, the poor will not do it. What I am afraid of is that the poor help the poor and serve the rich, and the rich will benefit from it. In China's past, Wu Bi was a vassal and a rich son of heaven. Doctor Deng Tong is the king of wealth. This is all caused by casting money. If you want to allow people to cast spells privately, it is to give up the handle for the benefit of others, and it cannot be five. " [15] In the tenth year of Zhenyuan (785), Lu Zhi pointed out that "the first king was afraid of the imbalance of things, but people's transactions were difficult to be accurate, and the method of setting spring cloth was appropriate, and it was appropriate to gather and disperse, and it was appropriate to be sparse. Cover the big handle of royal wealth, for the benefit of the country, keep the official, not on the job ",[16] emphasizes that money is for the benefit of the country. Yang yuling believes that "the king makes money, takes advantage of department stores, moves trade and is flexible, so that things are not expensive and cheap, and their skills are not here, but only in the world", [17] emphasizes the regulatory role of money on the economy. Bai Juyi believes that "those who use grain and silk are born in agriculture, those who use them, turn them into businesses, those who use money, are connected with businesses, and those who use money to use knives are in your charge." Fuck one and save the third. All three are equal, not money. "He also said:" Husband's money is heavy, food and silk are light, and food and silk are trapped. Therefore, if you send money to collect it, there will be no abandonment of grain and silk in the world; If the grain is expensive, the property is cheap, and the property is cheap, then if you disperse the grain and collect it, there will be no waste of money and things in the world. When it is convenient to gather and disperse, the price of department stores will be flat, and the benefits of Chinese people will be salty. Although there are sages, no one can manage them easily. "[18] emphasizes the role of money in regulating various economic sectors of agriculture, industry and commerce and the national economic situation. Similar views are also reflected in the imperial edicts of the Tang Dynasty. For example, Xuanzong's "Order the Company to Collect Bad Money" said: "Money and goods are used, so they have the right to pass or not, so it is forbidden to cross." [19] Xianzong's "Pingquan Goods" also said: "Spring goods are established, so it is customary to make heavy and appropriate, and it must be changed to benefit people. " [20]

The above views on the role of money have their own emphases, some are detailed and some are sketchy, among which Herry Liu's exposition is the most comprehensive and systematic. Judging from the history of understanding the role of money in ancient China, Bai Juyi's view that money can regulate the relationship between agriculture, industry and commerce is new and has made some progress. However, the overall view of the role of money in the Tang Dynasty mainly inherited and expounded the light and heavy theory of Guanzi, and there was no substantial progress in the overall understanding. Du You, a Tang Dynasty man, briefly summarized the main contents of Guan Zi's light and heavy theory, saying that Guan Zi believed that money was "the first king kept money, protected personnel and leveled the world." Life is called balance, balance, things can't be high, it depends on you, so people wear you like the sun and the moon, and parents use this way. Many children make the country rich and the people safe, while less agriculture makes the people poor and the country dangerous. Do things lightly and do things urgently. The art of power system really depends on money. What's more important is to make a hole in it, destroy and suppress floating waves, and return to agriculture and mulberry, so as to live a long and harmonious life, not just in Qiang Bing, a rich country! "[2 1] In essence, the theory of severity is an instrumental theory that uses money to adjust the economy and achieve political goals. It is obvious state interventionism to advocate that money should be manufactured and used by the state monopoly according to the needs of national finance and politics, not the needs of commodity economy development, and to combine money with financial interests and political rule. The theory of severity occupied a dominant position in the feudal imperial era of China, which was the core content of the feudal ruling class's monetary thought, and became the ideological root and theoretical basis for the imperial regimes of past dynasties to use money as a ruling tool.

(4) About the management of money

Currency management mainly includes the management of currency production and currency circulation. Starting from the national definition of the origin of money and the instrumental theory of the essence of money, the ruling class in the Tang Dynasty has a general guiding ideology for money management, that is, the right to produce and mint money and the right to issue and circulate money should be monopolized by the government, which is the authority of the state and does not allow private individuals to get their hands on it. In the 22nd year of Kaiyuan (734), Tang Ting discussed the case of Zhang Jiuling privately casting people. As a result, "it is inconvenient for public officials and officials to raise it." [22] Pei Yaoqing, Li, Xiao Huan and others believe that "those who have money and money have the power of the state, which was forbidden by the past dynasties to eradicate rape and abuse." If we open this door today, I am afraid that the villain will abandon agriculture for profit and abuse evil even more, which is inconvenient. " [23] Liu Zhize, in "On Spring Goods", systematically expounded that the currency right is "the right of the owner", [24] can not be dummy. Later, Lu Zhi clearly emphasized that money should be kept by officials, not appointed, for the benefit of the country. [25] Du You also believes that "there is a saying:' If you can't afford copper, you will have power', and being sincere and sincere is a top priority for the country and a good strategy to save the disadvantages." [26] In short, although Zhang Jiuling put forward the motion of casting money by the people, it did not gain recognition, and the guiding ideology that the right to produce and cast money is the privilege of the state is very clear.

The understanding of the ruling class in the Tang Dynasty that the right to issue and circulate money is a national privilege is not vague. In their view, the purpose of the state minting money is to adjust the market prices of various commodities, mainly grain, and exercise the right of weight. We can not only use the seasonal price difference and the price difference between the rich and the poor to obtain fiscal revenue, but also control the country's economic trend, maintain the normal development of the feudal economy, and fundamentally safeguard and consolidate the feudal ruling order. In other words, using money as a tool to master the circulation of money can not only achieve economic goals, but also achieve political goals. Herry Liu, Lu Zhi, yang yuling and Bai Juyi all have a clear understanding of this, which can be seen in the previous article. Lu Zhi's passage is the most clear and clear, saying: "Things are cheap because of less money, and if they are less, they will be heavy, and if they are heavy, they will be scattered; Gui You has a lot of money, but it's easy to say and heavy to do. It is the nobility of things that depends on the amount of money; The amount of money lies in the surplus and contraction of officials. " [27] This understanding is still a mechanical view of the quantity of money. It holds that the amount of money in circulation is inversely proportional to the purchasing power of money and directly proportional to the price of goods. It has not yet realized the problem of money circulation speed and its influence on commodity prices. At the level, it still stays in the so-called "money is heavy but things are light" in Guanzi, and the so-called "copper returns to the top and copper accumulates on it" by Jia Yi in the Western Han Dynasty.

The ruling class in the Tang Dynasty also had a * * understanding of how to monopolize the rights of currency production, casting, distribution and circulation. It has not only enacted the law that it is illegal to run private coins, but also implemented the policy that the government buys out copper, tin and other coin-making materials in one hand and is not allowed to buy or sell them privately. It also promulgated supporting laws, such as banning copper, copper casting equipment and the sale of currency casting equipment. See the policy and management of coins in Tang Dynasty for details.

(5) Other understandings

In addition to the main contents of the above-mentioned monetary thought, the ruling class in the Tang Dynasty also had a clear understanding of other issues related to money. For example, copper is considered to be the most suitable material. Xian zong said in an imperial edict: "copper can be cast in drums, and silver is not good for outsiders." [29] Du You's point of view mentioned earlier also thinks that "gold and silver are stuck in ornaments" and does not understand the greater advantages of precious metal gold and silver as monetary materials. Another example is the issue of collecting money (currency tax) after the two tax laws. Most people are opposed to it. Lu Zhi said: "Gu Si, who does what; Money and goods are officials. What people do, how to pay taxes; What officials do, they do. The imperial court ordered to rent grain, use silk, pay for linen, and forbid people to cast money as gifts? " [30] Han Yu also said: "The husband has five grains and cloth, and the agriculture can do what the workers can. People can't make money, so they can sell cloth and silk to Gu Mi and lose money to officials. The cheaper things, the more expensive money. " [3 1] Bai Juyi satirized it with a poem, saying, "Private people have no money stoves, flat land has no copper mountains, Hu Wei pays taxes in autumn and summer, and loses copper coins every year?" When I first heard about the country, there was a system that was not announced. Mediocre people had to be counted as farmers, and land rent had to be counted as farmers. It's not difficult to ask for nothing. "[32] These views are superficial and unconvincing from the standpoint of the ancestral law and the causes, without realizing the inevitable trend that the tax required by the further development of the commodity monetary economy at that time was changed from physical objects to money.

(6) A little conclusion

From the above discussion, we can see that the monetary thought in the Tang Dynasty mainly inherited and developed Guanzi and the monetary theory in the Western Han Dynasty. Although some problems have been improved and some viewpoints expressed more clearly, there is no substantial breakthrough and progress in the overall understanding level, and it still stays in the cognitive system of national definition and severity theory. Compared with the further development of commodity economy and monetary economy in Tang dynasty under the new situation, this level of understanding is obviously too backward, which further hinders the development of social economy. First, the ruling class in the Tang Dynasty still believed that money was the authority of the country and a tool for managing money and leveling the world, which made them focus on using money on financial and political principles, and it was impossible for them to consciously follow the laws and requirements of social and economic development, nor could they meet the objective demand for money in economic development and generate financial, political and economic benefits. This contradiction and opposition existed for a long time in the Tang Dynasty and gradually intensified, but it was not solved, which became a major obstacle to social and economic development. Second, in the face of severe deflation after the implementation of the two tax laws, the Tang Dynasty did not have a good policy. Copper is the best material for coinage, and the backward idea that gold and silver can only be used as decorations blinds the rulers. Even though natural gold and silver and Persian gold and silver coins were widely used as currency in Lingnan and Western Zhou Dynasty, and a large number of gold and silver coins were used as festive currency in the court, the rulers were not inspired by it, nor did they see the greater advantages of using precious metal gold and silver as currency, and could not realize the innovation and reform of the monetary system. Instead, they try their best to maintain the backward monetary system, which seriously restricts the further prosperity of the commodity economy.

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