关于资本主义的实质，许多人谈过。例如西方有马克思，韦伯，桑巴特（Werner Sombart），陶普（Maurice Dobb），……中国有梁漱溟，余英时，黄仁宇……最后，哈耶克在1988年发表了一本书《致命的自负：社会主义的谬误》，算是给这场“主义”之争盖棺论定。我要在这篇小文章里叙述的，大致就是这些大学者们说过的话。但是我把这些话分做两段说，一段是人们在哈耶克那本书发表之前的认识，我称为“传统的看法”。一段是哈耶克的看法，我称为“最后的看法”。一提到“最后”之类，就难免有质疑说“僵硬”或“教条”。不过我这里的“最后的看法”确实是哈耶克最后的看法，这位从本世纪初即参与了人类认识“资本主义”的思想运动的学者已经于1993年3月辞世而去了。
The essence of capitalism, many people talked about the. For example, the West has Marx, Webb, Sombart (Werner Sombart), Tao Pu (Maurice Dobb),...... Chinese Liang Shuming, Yu, Huang Renyu...... Finally, in 1988, Hayek published a book "the Fatal Conceit: Socialist fallacy", is for the "doctrines" official. I want to describe in this articles, mostly is these university researchers said. But I put these words into two sections, section is known before the book Hayek published, I called "the traditional view". A Hayek opinion, I called "the final view". The mention of "finally", will inevitably have questioned the "stiff" or "dogma". But here I am "the final view" is Hayek's final opinion, this from the beginning of this century is involved in human cognitive "capitalism" thought movement, scholars have in 1993 March died.
一 传统的看法
A traditional view
黄仁宇先生在与李约瑟共同撰写《中国科技史》的十几年里曾对研究资本主义的诸多作者有过一个综述：“……写资本主义的文章大略有三类。一类注重生产关系的转变……。一类注重资本主义精神……。还有一类注重自然经济之蜕变为金融经济。”马克思自然被归入第一类。韦伯是第二类。诺斯（Douglass NOrth）应属于第三类。也许这种把作者简单归类的办法会误导读者。事实上，韦伯和桑巴特以后，黄仁宇，余英时，以及三十年代的梁漱溟，都持一种整体演变的看法。即“资本主义”是一个社会历史过程，是由许多原因生成的。所以余英时先生又称韦伯和他的立场为“历史多元论”，以别于”一元论史观”。极而言之，从西欧历史中挖去任何一段（启蒙运动，文艺复兴，宗教时代，古希腊，……）都会使现在西欧北美的社会不成其为“资本主义”。梁漱溟在《东西文化及其哲学》和后来的《中国文化要义》中一直认为中国即便再独自发展五千年也出不了“资本主义”。他的观点后来由余英时先生再度提出。
Mr. Huang Renyu and Joseph Needham co wrote "history" science and technology China ten years study of capitalist many authors had a review:"...... Write articles about three kinds of capitalism. A kind of pay attention to relations of production change....... A focus on the spirit of capitalism....... There is a focus on the transformation of natural economy as financial and economic." Marx was in the first category. Webb is a second class. North (Douglass NOrth) should belong to the third class. Perhaps the author simple classification approach will mislead the reader. In fact, Webb and, later, Huang Renyu, Yu Liang Shuming, and thirty's, have an overall view of the evolution of. "Capitalism" is a social and historical process, is generated by a number of reasons. So Mr. Yu Yingshi says that Webb and his position as "historical pluralism", as distinct from "monism of history". Talk, from the history of Western Europe to dig any (enlightenment, Renaissance, religion, ancient Greece,...) Western Europe and North America are now the society is not "capitalism". Liang Shuming has always believed in the "culture and philosophy of the East" and later "China culture essence" in Chinese even alone can not get "five thousand year development of capitalism". His view was put forward by Mr. Yu Yingshi again.
黄仁宇提到，形成“资本主义”的三个主要条件：（1）信贷关系的拓展。（2）专业经理人员的使用。（3）各种有利于资本主义管理的技术的社会共享。我们也可以认为这里的第一个条件包括了金融市场的发展或资本的自由流动。第二个条件其实是要求“企业家的自由进出”（隐含着“企业家与资本家职能的分离”）。第三个条件实质上是“资本主义的可计算性”（隐含着“信息的自由流动”）。“企业家的自由进出”被新奥地利学派的领袖克兹涅尔（Is-real Kirtzner）认做“资本主义”的定义。如果我们把“信贷关系的拓展”扩充理解为“一般的合作信任关系的扩展，那么资本主义形成的三个条件实际上就可以涵盖在“一般信任关系的扩展”这一个条件里。不仅专业经理人员的任用依赖于“代理人关系”中的相互信任，而且技术的分享和法律，会计，契约等等的可计算性，都是职务于“信贷关系的扩展”这一目的的。这就要说到哈耶克后来的看法，留待稍后再述。
Huang Renyu said, "three main conditions of capitalism": (1) to expand credit relationship. (2) the use of professional managers. (3) various facilitates the sharing of capitalist management technology society. We can also think that the first condition here include the free flow of capital or financial market development. Second conditions are required "entrepreneurs free access (" implies "separation" entrepreneurs and capitalists functions). The third condition is essentially "computability Capitalism (" implies "free flow of information"). "Entrepreneurs free import" by the new Austria school leader J Azee Nel (Is-real Kirtzner) definition of "capitalism". If we take the "expansion" of credit expansion as "expanding cooperation of trust relationships in general, three conditions that form of capitalism in fact can be covered in the" conditions that an extension of "general trust relationship. Trust not only professional manager appointment depends on "agent relationship", and technology sharing and legal, accounting, contract and so on can be calculated, is the position in the "extended" credit relationship for this purpose. This is to say to Hayek's later view, later again the.
说一个封闭的中国再有几千年也产生不了资本主义，梁漱溟是有极扎实的根据的。他的根据首先是，中国社会自秦汉始已经用伦理道德代替了宗教，用礼俗代替了法律，用家族关系调和了西方社会固有的“个人与社会”和“社会与国家”的冲突。所以自“战国”以后中国社会“废封建，建郡县”，两千年以来徘徊于一个既非“资本主义”又非“封建”的社会形态中。梁漱溟的另一个根据是，中国人的精神意欲并不指向“资本主义”的方向。余英时先生在“关于中国历史的一些特质的一些看法”里提到，研究中国”资本主义“缺失的原因，一个基本的问题是搞个清楚中国社会的传统价值体系。他认为若没有西方的冲击，中国社会仍会在自己的传统内演变下去，出不了“资本主义”。中国人的精神是中庸与主调和的。即使我们无视“宗教伦理导致资本主义”的简单说法，假设一个没有宗教的民族也可以产生资本主义，我们仍然难以相信中国人会把任何一个工作推进到如此大的规模以致“人”必须从家庭，朋友，道德，和陶冶人性的种种“生活的艺术”异化出去，变成大机器的奴隶。对于按照狭窄的“科学方法”组织分工以至人生，诚如冯友兰论及中国哲学的特点时指出的，中国人认为是“奇技淫巧”，“乃折枝之类，非携泰山以超北海之类”。换句话说，中国人“志不在资本主义”。
A closed China have thousands of years have not capitalism, Liang Shuming is a very solid basis. His according to the first, China society since the Qin and Han Dynasties was already by ethics instead of religion, with custom instead of law, family relationship and the western society inherent "individual and society" and "social and national" conflict. Since the "Warring States" after the China society "abolished the feudal system, built the county," two thousand years of wandering around a neither "capitalism" and not "feudal" in the form of society. Another of Liang Shuming's is based on, Chinese spirit to do not point to the direction of "capitalism". Mr. Yu Yingshi said in the "opinions" on some traits in China history, reasons for the lack of research China "capitalism", a basic problem is to make clear the traditional value system Chinese society. He believes that without the impact of the west, China society will evolve in their own tradition, not "capitalism". Chinese spirit is the doctrine of the mean and the melody and the. Even if we ignore the simple view of "religious ethics lead to capitalism", assuming a no religious people can also produce capitalism, we still find it difficult to believe that Chinese will take any work on such a large scale that "people" must be from family, friends, moral, out and all sorts of "Art of life" alienation to nurture the human nature, a slave to the machine. According to the narrow "scientific method" division and characteristics of life, as Feng Youlan and China philosophy points out, Chinese considered "diabolic tricks and wicked craft", "is like folds, with Taishan in Beihai, non". In other words, Chinese "not interested in capitalism".
This leads to another important question: what "capitalism" is the inevitable product of the productivity development? Or European cultural tradition and spirit of the special expansion results? For this problem, Yu Yingshi think before European capitalism was born centuries, indeed to have a continuous, pointing to the spirit of capitalism movement. Of course, we can also conduct more in-depth examination. For example, Huang Ren Zi and Joseph Needham of the Venice polis democracy and credit expansion, civil autonomy and trade management lowland Netherland, case studies into the limitation of royal power and financial development later, and their study of English courts legal change. Another example is Xu Zhuoyun stressed capitalists participation is an important link in the development of capitalism. Therefore, political, legal, evolution of these "superstructure" is accompanied by the capitalist "material development". The relationship between political events and psychomotor (such as "Thirty Years War") in Europe between fourteen and seventeenth Century is extremely perplexing. Finally, we examine the results may still be settle a matter by leaving it unsettled "chicken and egg, egg" cycle. So, from a macro that capitalism, economic process should be at the same time "with" a mental process, we can't prove which one, which is a subsidiary. But from the micro level, people's spiritual guide always with the development from "realm of necessity" to "freedom" (i.e. from the bondage of material production) and the more and more important. But the modern spirit is still constrained by the "traditional", but the traditional spirit is from the raw material production state born out of the. We observed two processes (mental and physical) phase "with" phenomenon.
在“传统的看法”里，马克思和韦伯代表了两个几乎完全相反的看法，以致帕森斯（TalcottParsons）坚持认为韦伯的《新教伦理与资本主义精神》就是为了反对马克思的历史唯物主义而写的。我假定双方的观点已经为读者熟知。这里要讨论的不是他们的观点，而是他们的观点或他们关于“资本主义”的概念可以从具体历史过程中抽象出来的程度。
In the "conventional wisdom", Marx and Webb represent the two almost exactly the opposite view, that Parsons (TalcottParsons) insisted that Webb's "the Protestant Ethic and the spirit of capitalism" is to oppose Marx's historical materialism and write. I suppose both views have been known to the reader. Here we will discuss not their views, but their views or their concept of a "capitalist" can be seen from the specific historical process of abstract degree.
韦伯关于资本主义和社会主义的观念与他对“欧洲理性”的理解有关。他著名的观点是，商业行为，甚至大规模商业行为，在中国和印度都一直存在并早于欧洲。但那不是资本主义，因为那里缺少一种“理性”，缺少一种依赖于精确计量的法律，会计，契约，雇佣关系，政治活动等等的有理性目标的社会组织（德克海姆的“有机的社会”）。他定义“资本主义”为“用企业的方法实现人的需求”并且这种企业必须是“使用资本主义簿记方式的理性的资本主义企业”。韦伯大量地使用“系统地”这个词，他认为“资本主义精神”是一种“理性地和系统地追逐利润的态度”。他并且把一切“资本主义”分类成四：（1）非理性的，政治的资本主义。（2）非理性的，工业的资本主义。（3）理性的，政治的资本主义。（4）理性的，工业的资本主义。只有西欧的资本主义才属于第（4）类。因此“资本主义”（同样地，“社会主义”）做为理性的社会组织和政治运动在西方以外的社会中并不存在。
Webb's ideas about capitalism and socialism and his understanding of "the rationality". His famous viewpoint is, business behavior, and even large commercial behavior, in China and India have existed as early as in europe. But it is not capitalism, because there is a lack of "rationality", the lack of a dependent on accurate measurement of the legal, accounting, contract, employment relations, political activities and so on the rational goal of social organization (Dirk's "organic society"). He defines "capitalism" as "people with business method needs" and the enterprise must be "use capitalism rational capitalism enterprise bookkeeping method". Webb used the word "system", he believes that the "spirit of capitalism" is a "rational and systematic pursuit of profit attitude". And he put all the "capitalist" classified into four: (1) the non rational, political capitalism. (2) the non rational, industrial capitalism. (3) the Rational Capitalism, political. (4) the rational, industrial capitalism. Only belong to the capitalism in Western Europe (4) class. Therefore, "capitalism" (similarly, "socialist") as the social rational social organization and political movement in the West outside does not exist.
韦伯的另一项研究也可以说明他对资本主义的态度。他在《论经济与社会中的法律》一书中论证说，现代西欧“自然法”的真精神在于“自由”或准确地说，“契约的自由”。由于这种契约的自由，西方社会得以发展理性的工业资本主义。他认为这种具有自由精神的“自然法”部分地导源于宗教运动中那些理性的宗派，部分地导源于文艺复兴时“自然之道”的理念。于是“理性”与“自然”成了自然法判断案例合法性的两个基本判据。
In another study, Webb can show his attitude towards capitalism. He argues that in "on law in economy and society" in one book, the true spirit of modern western "natural law" is the "free" or accurately said, "contract freedom". Because of this kind of contract freedom, western society to develop rational industrial capitalism. He believed that this has the freedom of the spirit of "natural law" partly originated from religious movement that rational sectarian, partly originated from Renaissance "the Tao of nature" concept. So the "rational" and "natural" became a natural method to judge the two basic criterion of the legitimacy of the case.
虽然韦伯也强调理性地雇佣和组织“自由劳动力”是资本主义的突出特征，但他并没有象马克思那样把“雇佣劳动”看成是“理解资本主义的轴心”。韦伯这种强调精神过程的“资本主义”概念于是很难从西欧社会具体的历史中抽象出来。
Although Webb also emphasizes the rational employment and organization of "free labor" is the prominent feature of capitalism, but he did not like Marx to "labor" as "axis of understanding capitalism". Webb this emphasis on mental processes "capitalist" concept so difficult from the European Society of specific historical abstracts.
Marx's research can be almost as the research of capitalist "foundation". Immediately apparent in his profound and his contemporary economists comparison. Such contemporaries that capitalism is the essence of the pursuit of profit or circular formula: "currency capital more money". This view is a very popular and famous school in academically, we might as well according to Huang Renyu's classification called "School of finance capitalism". This kind of view thinks that capitalism is the essence of "capital accumulation", that "annexation of financial capital" (acquisitive capitalism). But Marx caught the key of "surplus value", to explain the "profit" and the capital financial expansion, how to become a real possibility. "Labor" became Marx's understanding of "capitalism" as the essence of a social relationship. From our point of view, the concept of Marx's wage labour can be applied to the non Western society in the historical process, so Marx's "capitalism" concept of Biweber has more universality. Of course, the surplus value theory of Marx is based on the labor theory of value. The process of creating the understanding of "value" and the value of different to other economists Marx as the "vulgar". I in "economy studies" has described in detail the subjective theory of value from the Austria school led to the understanding of the value creation process. According to Menger and Schumpeter's understanding, entrepreneur or chasing "profits" are essential to "create surplus value". It is because they discovered the value of "surplus", it was their "entrepreneur" free labor to organize, to obtain "surplus value". If this is "Exploitation", so that "meritorious exploitation".
桑巴特在马克思和韦伯之后，他不认为“资本主义”的产生和发展可以从“物质的”方面单独地得到解释。我们从陶普的书里读到桑巴特的看法：资本主义的实质不能从其经济的或生理的任何一个方面求得理解。只能从那个激励了一个时代的精神的总体（the totality）去寻求。桑巴特把这种整体精神概括为“布尔乔亚的精于计算和理性的企业精神”。这种总体演变的看法受到余英时先生的重视。后者早在 1958年就著文介绍芝加哥大学经济史学教授奈夫（John Nef）的著作《工业文明的文化基础》。余英时试图描述的是工业资本主义的全部精神基础。他的文章的题目被有意识地定为“工业文明的精神基础”。根据余英时的介绍，奈夫的博大著作论证了西方资本主义发展是十四至十七世纪欧洲人文追求中宗教所倡导的道德和帝王所赞助的艺术结合的产物。其间对艺术美的追求发展了科学（例如绘画与光学，几何学和化学；雕塑与解剖学；建筑与力学和几何学），同时道德生活的体验培养了互相尊重的“自由契约”精神（民主的前提）。“赛先生”和“德先生” 由是而生。余英时专写一附文论述西方此一时期道德精神与中国传统道德精神的相通之处，并认为启蒙时代欧洲人对中国产生的“同情的理解”盖源于此。
Sombart after Marx and Webb, he does not think "the emergence and development of capitalism" from the "substance" individually explained. We read, view from the Tao Pu book: the essence of capitalism to understand not obtained from any one of its economic or physical. General can only inspire a spirit of the times from the (the totality) to seek. The whole spirit, this is summarized as "bourgeois calculating and rational spirit of enterprise". The general view of the evolution of by Yu Yingshi's attention. The article introduced as early as 1958 University of Chicago professor of economic history knife (John Nef) book "cultural industrial civilization". Yu Yingshi tried to describe all the spiritual foundation of industrial capitalism. His essay was consciously as a "spiritual foundation of industrial civilization". According to his introduction, broad works Neff demonstrated the development of capitalism in the west is the combination of sponsoring religious advocated morality and emperors from fourteen to seventeenth Century European humanistic pursuit of art. During the pursuit of artistic beauty development of Science (such as painting and optics, geometry and chemistry; sculpture and anatomy; architecture and mechanics and geometry), and moral life experience foster mutual respect "freedom of contract" (the spirit of democracy presupposes). "Mr. science" and "Mr." is born. Similarities between Yu Yingshi write a paper in this period and Western moral spirit China traditional moral spirit, and that the age of enlightenment for the Europeans China "sympathetic understanding" cover derived from this.
整体演变的看法固然是一种学者态度，但是要“学以致用”就不那么方便了。大凡“整体”一定难以脱离历史去看。那么一个“整体的资本主义”观念如何应用于中国社会的历史呢？我们研究一个观念是否可以从它由以产生的特定历史环境中抽象出来，目的在于把这一观念应用到其他的历史过程中去。对于“资本主义”这一极其重要的历史观念的抽象，是由哈耶克最后完成的。
The overall view of the evolution is a scholar attitude, but to "learn in order to practise" is not so easy. A "whole" must not from history to see. So a "global capitalism" idea how to apply China social history? We study a concept can be seen from the specific historical environment to produce the abstracted, purpose is to apply this idea to other historical process of. In "capitalism" which is an extremely important historical concept of abstract, is completed by the end of Hayek's.
Two "the final view"
在芝加哥大学，哈耶克并不真正属于芝加哥学派，因为他任教于“社会思想委员会”而非经济系。但是如同奈特与芝加哥学派的关系一样，哈耶克显然是芝加哥传统的原流之一。通过米塞斯（哈耶克的老师）和扬格（奈特的论文导师），欧洲学术传统特别是奥地利学派那种贯彻始终的自由主义得以融入芝加哥学派。从芝加哥传统中，科斯（Ronald Coase），张五常，和德姆塞兹（H．Demsetz）吸收了足珍的养份来参与建立“新制度学”的工作。这样，从马克思到康芒斯到诺斯，制度研究最终由“批判的”演变到了“建设的”，并且在主要结论上与哈耶克的看法交相印证。事实上，诺斯的主要著作《制度，制度变迁与经济效绩》开篇就说：他的制度研究旨在搞清楚“人类合作的游戏”。
At the University of Chicago, Hayek did not really belong to the Chicago school, as he taught in the "Commission" social ideological rather than economic system. But the same relationship as knight and the Chicago school, Hayek is one of the original flow of traditional Chicago. By Mises (Hayek's teacher) and younger (Knight's thesis supervisor), especially the European academic tradition of the Austria school that consistently liberalism into the Chicago school. From the Chicago tradition, Kos (Ronald Coase), Zhang Wuchang, and de M Saez (H.Demsetz) absorption of the precious nutrients to participate in building the "new system" work. So, from Marx to the "north, system research ultimately by the" critical "to the evolution of the" construction ", and in the main conclusions and Hayek view to confirm. In fact, major works "of North's institution, institutional change and economic performance" begins by saying: a study of his system aims to make clear "human cooperation game".
哈耶克晚年最后一本书《致命的自负》第一句话是：“本书论证那个我们文明由以发生并赖以生存的东西,精确地说只能够被描述为人类合作的扩展秩序，该秩序通常被有些误导地称为资本主义。”我在这里从经济发展的角度讨论了哈耶克“扩展秩序”的意义。那是因为“经济发展”这个概念所指称的历史过程本来就与“资本主义发展”相重合。《致命的自负》讲的是道德问题，道德传统的意义，人类理性的局限性和理性狂妄自负的危险。在书的扉页哈耶克引了对他思想发展最具影响的三个思想家的话来支持他的宗旨。佛格森（Adam Ferguson）：“自由不是像其字面似乎意味着的，是从一切束缚中解脱。正相反，自由意味着每一种正当的束缚对自由社会全体成员的最有效运用，不论他们是司法官还是老百姓。”休谟（David Hume）：“道德的例律不是从我们推理的结论所得。”门格尔（Car Menger）：“那些服务于公众福利的制度，怎么可能在它们如此重要和显著的发展中，却反而没有一个公共意志来引导它们的建立呢？”从这里，我们又发现了上一节的主题：资本主义与传统。哈耶克达到这一认识的路程可说是艰苦，孤独，和漫长的。从使他名声大振的反社会主义观点――《通向奴役之路（The Road to Serfdom）》，到他如日中天之作――《自由宪章（The Constitution of Liberty）》，再到他晚年定论――《致命的自负》，和马克思一样，哈耶克的目光曾勘察了人类知识的每一个领域。从这一历程中，他得以抽象出“扩展秩序”做为“资本主义”的实质。在马克思看见“雇佣劳动”的地方，哈耶克看到的是“扩展秩序”。
Hayek's last book "the fatal conceit" is the first sentence: "this book demonstrates that our civilization is to occur and living things, precisely can only be described as extended order of human cooperation, the order is often misleading called capitalism." I'm here from the perspective of economic development and discusses the significance of Hayek "expanding order". It is a historical process for the concept of "economic development" alleged "originally and capitalist development" coincide. "The fatal conceit" is about the moral issues, moral tradition of risk, the limitations of human reason and rational conceited. In the front of the book Hayek the most influential to the development of his thought the three thinkers. In support of his purpose. Ferguson (Adam Ferguson): "freedom is not like its literal seems to mean, is free from all bondage. On the contrary, freedom means the most effective use of all the members of the free society every legitimate bound, whether they are the judicial officer or the people." Hume (David Hume): "the moral case law is not from our reasoning conclusion." Menger (Car Menger): "those who serve the public welfare system, how could they so important and significant, but it does not have a public will to guide their established?" From here, we found a theme: capitalism and traditional. Hayek to this understanding of the journey is hard, lonely, and long. From the anti socialist views -- made him famous: "the road to Serfdom (The Road to Serfdom"), to his very influential works -- "Freedom Charter (The Constitution of Liberty"), to his verdict -- "the fatal conceit", like Marx, Hayek's eyes investigation in every field of human knowledge. In this process, he can draw "expanding order" as the essence of "capitalism". See the "labor" places in the Marx, Hayek see is "extended order".
1920年代，当社会主义思潮终于具备了燎原之势时，哈耶克的《通向奴役之路》被认为是孤独的呐喊。即便当时，与同时代人相比，已经显露出哈耶克深远的关杯。米塞斯批评兰格与勒那（A.Lerner）的“有效率的计算机社会主义”时强调两个因素：（1）全面计算之不可能性，（2）“利润”与“价格”在公有产权下不可能提供有效率行为的激励。这代表着当时杰出学者的看法。而哈耶克在该书中所表达的看法则更深刻。他强调，企业家或人类思想的创新过程是不可能被计划出来的。一个控制着全部产权从而控制着思想者的生存条件的中央计划是不可能不试图去控制人们思想的方式的。然而对思想的控制最终必定导致一个社会所有成员的创造力的枯竭（因为正如黑格尔所说，“人”的实质在于“思想的自由”）。因此一个中央计划的经济就长期而言必定是无效率的（因为正如卡尔多所说，“效率”无非就是千万人日常的改进工作的创造性努力的结果）。继承了奥地利学派“主观价值论”的哈耶克就这样说明了使“一般均衡”之所以有效率的那个真正的“微观基础”――每一个社会成员在所有方向上创新的自由。后来他在（致命的自负）里批评“宏观经济学”时又表述了这一思想；彻底的自由主义必须以主观价值论为基础，于是一般均衡或“看不见的手”才是有意义的（我非常同意哈耶克紧接着说的：奥地利学派“边际价值”革命的这一意义到今天还被多数经济学家所忽视；看一看今天经济学里边以数学代替经济学的倾向吧）。
In 1920, when the socialist ideological trend finally has Liaoyuanzhishi, Hayek's "the road to Serfdom" considered to be lonely. Even at the time, compared with the same age, has revealed Hayek profound closed cup. Mises criticized Lange and Lena (A.Lerner) stressed that the two factors of "effective computer socialism": (1) the comprehensive calculation of the impossibility of (2), "profit" and "price" may not provide efficient incentive under the public property right. This represents the outstanding scholars. Hayek expressed in the book of the law more profound view. He emphasizes, the innovation process of entrepreneurs or human thought is impossible to plan out. A controlled all the property to control the thinker's survival condition of central planning is not possible without trying to control people's thinking mode. However, control of thought will eventually lead to all the members of a society's creative exhaustion (because, as Hagel said, "people" is the essence of "freedom of thought"). Therefore a central planning economy over the long term must be inefficient (because, as Kaldor said, "efficiency" is nothing more than a million people daily improvement work of creative effort). Inherits the Austria school "subjective theory of value" of Hayek that the "general equilibrium" is the efficiency of the real "foundation" -- every member of society innovation in all directions of freedom. He later on (the Fatal Conceit) criticized "macroeconomics" and expressed this idea; radical liberalism must be based on the subjective theory of value as the basis, and the general equilibrium or "invisible hand" is meaningful (I very much agree with Hayek then said: the significance of Austria school "marginal value" revolution still neglected by most economists see the tendency; see today in mathematical economics economics inside instead.).
In 1960, Hayek published "Freedom Charter". He later parlance, the book conveys a libertarian "utopia". He gave his task is to depict the principle of the Constitution shall comply with a willing to maximize the protection of personal freedom of the government. However, like Buchanan, Hayek in the seventy's realized that, to Montesquieu's thought as a model in Europe and the United States government modeled impossible liberal utopia. Like Buchanan, Hayek reached this conclusion: the formulation of the Constitution and the free French fathers in this issue is failed. This conclusion is logical consequence is thinking of amending the constitution. The results of Buchanan's thinking is his 1975 book "freedom". The results of Hayek's thinking is his 1973, 1976, and 1979 were published in three volumes (law, legislation, and free). At this moment Hayek noticed almost inexhaustible source of socialism is that human reason. Because of this "ego", there are "dangerous politicians tried to design the future of mankind" in all the country of market economy. Hayek pointed out: "our era's most significant political (or ideological differences in philosophy, in the final analysis) is the basic differences between the two schools of thought on the basis of." He said he and Carle? "Pop belongs to rationalism evolution (evolutinoary rationalism)", and another is "rational construction (constructivist rationalism)". The latter is wrong in philosophy.
哈耶克对“理性”本身的考查把他带进了自然科学，他曾于五十年代初写了《感知的秩序》（the Sensory Order）。后来又研究“控制论”，“系统论”，“协同学”等。他涉猎宗教史，科学史、艺术史，原始迷信和人类学，语言学，性，人口学，心理学和生物认识论等等。他是对一切知识有着深切关怀的古典意义上的“道德哲学家”。他最终认为，社会主义与资本主义之争不是“价值判断”上的分歧，而是哲学认识论上的分歧。争论的一方在哲学上陷入了谬误。任何能够直面真理的人（不论他是不是“社会主义者”）应当能够纠正这一谬误。（多么西方式的纯学者态度！做为中国人我总是使我的理解带上感情色彩。）
Hayek on the "rational" itself was brought into the natural science in the early fifty's, he had written "perception of order" (the Sensory Order). Later research "control theory", "system theory", "Synergetics" etc.. He dabbled in the history of religion, history of science, history of art, the original science and anthropology, linguistics, psychology, demography, and biological epistemology etc.. He is a classical significance of deep concern on the "moral philosophers of all knowledge". He eventually thought, socialism and capitalism contend for not "value judgment" on the differences, but the philosophy epistemological differences. On one side of the debate in philosophy on the fallacy. To face the truth of any person (whether he Is it right? "Socialist") should be able to correct this error. (how western style pure scholar attitude! As Chinese I always make my understanding with emotional color.)
1988年，哈耶克发表了《致命的自负：社会主义的谬误》（我已经说过，这里的“谬误”是哲学上的）。这本不到二百页的小书，林统生认为是“最艰深难读的”。像一幅抽象画，一本抽象的书是要读许多遍的。我不认为我已经读懂了这本书，但是做为初步的理解，我想用四个命题来概括哈耶克在这本书中的思想。
In 1988, Hayek published "the Fatal Conceit: Socialist fallacy" (is the philosophy of I have already said, the "fallacy"). The less than two hundred pages of the book, Lin Tongsheng thought that is "the most abstruse difficult to read". Like an abstract painting, an abstract book is going to read many times. I don't think I have read this book, but as a preliminary understanding, I want to use the four propositions to sum up Hayek in the book of thought.