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Wu-Wei in Europe. A Study of Eurasian Economic Thought

Wu-Wei in Europe. A Study of Eurasian Economic Thought

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Published by dp1974
This present paper focuses on the diffusion of wu-wei (an ancient Chinese concept of
political economy) throughout Europe, between 1648 and 1848. It argues that at the core of this diffusion process were three major developments; firstly the importation and active transmission of wu-wei by the Low Countries, during the seventeenth century. It is revealed that the details of Chinese expertise entered Europe via the textual diffusion of Jesuit texts and the visual diffusion of million of so-called minben-images, during the ceramic boom of the seventeenth and eighteenth centuries.

Thus, the hypothesis is advanced that the diffusion of wu-wei, co-evolved with the
inner-European laissez-faire principle, the Libaniusian model.

In the second part it is shown that the intellectual foundation of Europe’s first
economic school, Physiocracy, is a direct replica of the imported Chinese economic,
agrarian craftsmanship of wu-wei; subsequently it is denied that the indigenous European Libaniusian ideology can be considered the intellectual master-model of Physiocracy and his founder Quesnay.

Thirdly, it is argued that Switzerland can be identified as the first European
paradigm state of wu-wei. The crystallization process of wu-wei inside Europe ultimately ended with the economic-political reorganization of the new Eidgenossenschaft in 1848, in which Chinese agrarian wu-wei was institutionally
combined with the traditional Swiss “commercial wu-wei”. In due course, this alpine paradigm enabled the endogenous Libaniusian model to verify and reflect upon its own theory of commercial society. Additionally, this third focus also demonstrates that the later development of Europe’s laissez-faire doctrine has to be seen as a Eurasian co-production – without wu-wei, Europe’s pro-commercial ideology would have never sufficiently matured.
This present paper focuses on the diffusion of wu-wei (an ancient Chinese concept of
political economy) throughout Europe, between 1648 and 1848. It argues that at the core of this diffusion process were three major developments; firstly the importation and active transmission of wu-wei by the Low Countries, during the seventeenth century. It is revealed that the details of Chinese expertise entered Europe via the textual diffusion of Jesuit texts and the visual diffusion of million of so-called minben-images, during the ceramic boom of the seventeenth and eighteenth centuries.

Thus, the hypothesis is advanced that the diffusion of wu-wei, co-evolved with the
inner-European laissez-faire principle, the Libaniusian model.

In the second part it is shown that the intellectual foundation of Europe’s first
economic school, Physiocracy, is a direct replica of the imported Chinese economic,
agrarian craftsmanship of wu-wei; subsequently it is denied that the indigenous European Libaniusian ideology can be considered the intellectual master-model of Physiocracy and his founder Quesnay.

Thirdly, it is argued that Switzerland can be identified as the first European
paradigm state of wu-wei. The crystallization process of wu-wei inside Europe ultimately ended with the economic-political reorganization of the new Eidgenossenschaft in 1848, in which Chinese agrarian wu-wei was institutionally
combined with the traditional Swiss “commercial wu-wei”. In due course, this alpine paradigm enabled the endogenous Libaniusian model to verify and reflect upon its own theory of commercial society. Additionally, this third focus also demonstrates that the later development of Europe’s laissez-faire doctrine has to be seen as a Eurasian co-production – without wu-wei, Europe’s pro-commercial ideology would have never sufficiently matured.

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Categories:Types, Research, History
Published by: dp1974 on Jul 27, 2009
Copyright:Attribution Non-commercial

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05/11/2014

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-
WEI 
IN
E
UROPE
-A
STUDY OF
E
URASIAN
E
CONOMIC THOUGHT
 _________________________________________
Christian Gerlach
*
 
-
WEI 
IN
E
UROPE
-
A
STUDY OF
E
URASIAN
E
CONOMIC THOUGHT
 C
ONTENTS
 
___________________________________________________________________________
 
 Abstract Chart of the Evolution of wu-wei and the Libaniusian model
 I
NTRODUCTION
………………………………………………………….…………………...5-12
 I.
-
WEI 
IN THE
L
OW COUNTRIES
1.1 T
HE TEXTUAL DIFFUSION
…………..….……….………………….………..…12- 161.2 T
HE VISUAL
D
IFFUSION
……....… …………………......…...…….…………..16-20
II.
-
WEI 
IN
F
RANCE
 
2.1 E
URASIAN
Q
UESNAY
………...…………….………………..……..…...…….21-242.2
INSIDE THE
E
URASIAN
W
EB
……………...…..…………………...……….….24-28
III.
-
WEI 
IN
S
WITZERLAND
3.1 T
HE
F
USION
…………………….…………….……………………………....29-373.2 T
HE
P
ARADIGM
…..…...……………….….…….…………………..……….. 37-40C
ONCLUSION
………………………………...…………………..…………...…..…….…..…41-43
 Bibliography
………………………………………….…………...…...……..…..44-53
 
ABSTRACT
T
his present paper focuses on the diffusion of 
wu-wei
(an ancient Chinese concept of political economy) throughout Europe, between 1648 and 1848. It argues that at thecore of this diffusion process were three major developments; firstly the importationand active transmission of 
wu-wei
by the Low Countries, during the seventeenthcentury. It is revealed that the details of Chinese expertise entered Europe via thetextual diffusion of Jesuit texts and the visual diffusion of million of so-called
minben
-images, during the ceramic boom of the seventeenth and eighteenth centuries.Thus, the hypothesis is advanced that the diffusion of 
wu-wei,
co-evolved with theinner-European
laissez-faire
principle, the Libaniusian model.In the second part it is shown that the intellectual foundation of Europe’s firsteconomic school, Physiocracy, is a direct replica of the imported Chinese economic,agrarian craftsmanship of wu-wei; subsequently it is denied that the indigenousEuropean Libaniusian ideology can be considered the intellectual master-model of Physiocracy and his founder Quesnay.Thirdly, it is argued that Switzerland can be identified as the first Europeanparadigm state of 
wu-wei
. The crystallization process of 
wu-wei
inside Europeultimately ended with the economic-political reorganization of the
newEidgenossenschaft 
in 1848, in which Chinese agrarian
wu-wei
was institutionallycombined with the traditional Swiss “
commercial wu-wei
”. In due course, this alpineparadigm enabled the endogenous Libaniusian model to verify and reflect upon itsown theory of commercial society. Additionally, this third focus also demonstratesthat the later development of Europe’s
laissez-faire
doctrine has to be seen as aEurasian co-production – without
wu-wei
, Europe’s pro-commercial ideology wouldhave never sufficiently matured.

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