齐鲁文化与诚信传统

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一、正统的山东人

山东人是一群很招人喜爱的国民，到过山东的，与山东人打过交道的，无不啧啧称赞。

山东人何以如此招人喜爱？

是山东大汉那伟岸的体貌？

不错，这确曾引起国人的青睐。

小说家写山东人，总免不了要描绘山东大汉的阳刚之美，他们笔下的秦琼、程咬金、武松……个个虎背熊腰，端的一副豪迈神威。考古学家也曾对山东人的体质产生过浓厚的兴趣。吴金鼎，一位蜚声中外的考古学家，龙山文化第一遗址就是他在章丘城子崖发现的。他曾花了两年零九个月的时间调查研究山东人的体质，写出了《山东人体质之研究》一书。山东人也博得了外国人的极大兴趣。有名坂元宇一郎者，乃日本著名的“面相学”大家，他对中国人的面相作了系统的研究后指出，最标准的中国人的相貌就是山东人那种类型。

近年有两本关于河南人的书，一本是张向持的《解读中原》，一本是马说的《河南人惹谁了》。这两本书都围绕一个现象：河南人被视为骗子，在民间故事、小说、网络上广为传播。他们认为河南人被丑化了，他们为之愤怒。他们又发现，人们在贬低河南人的同时，常常赞誉山东人。《河南人惹谁了》很不服气地说：“山东人有什么好，不是和河南人一样土里土气吗？不过是一个爱吃葱，一个爱吃蒜而已。”那么，究竟是什么原因导致了山东人招人喜爱？《河南人惹谁了》说原因就在山东快书：

有一段山东快书，名曰"武松打虎"，开门见山头一句就是“铛力咯铛铛力咯铛，说一说山东好汉武二郎”。又有一则评书《秦琼卖马》，开篇第一句就是：“今天咱们要说的是山东好汉秦琼秦叔宝卖马的故事。诸位记住了，不论卖马还是打虎，不论武松还是秦琼，惊堂木一拍铜铁板一打都咚咚咚铛铛铛的立地有声，山东！山东！”这定位绝对明确。久而久之传来传去，立马给人一种感觉，天下好汉尽出山东。通过民间艺术的表达方式，推销地域的特色及优势，山东人确实是一大发明。

这种观点也只能是《河南人惹谁了》的“一大发明”而已。

可以肯定地说，山东人招人喜爱的地方不在他们的外表――至少主要不是，更非山东快书的脍炙人口所为，而在于他们的品德、性格。

山东人是最正统的中国人。

如是说决无夸张。

中国号为“礼义之邦”――当然，也有个别人不承认这个称号，日本人福泽谕吉就说这是中国人的“自夸”，他说：“中国不能叫做礼义之邦，而只能说是礼义人士所居住的国家。”这位日本启蒙思想家玩了一个文字游戏。而礼义之邦这顶桂冠又堂而皇之地落在了山东人的头上。至少从元代于钦的《齐乘》起，“齐鲁礼义之邦”的名号就叫响了。山东若非中国传统文化的“代表地”，山东人若非最正统的中国人，岂能膺此称号！

张天麟，一位荣获德国土平根大学博士学位的著名教育学家，说山东人乃中华民族的“长子”：

我们知道凡是父亲的长子多数厚道而幼子则多数聪明。唯其他是长子，所以他不免失之于过于厚道。他看到他的老子创业不易，所以多俭朴而吃苦。因此，他也不免失之过于守成。然而，如果没有他的秉性忠厚，担当一切；如果没有他的吃苦耐劳，保守祖业；以及如果没有他的卓识远见（往往弟子们看他的卓识远见是迂腐）乃可任重道远，那么这个家庭早支持不住了。

于钦是益都（今山东青州）人，张天麟乃济南人。如果说这两位山东人的话有自夸之嫌，那么就再请读者诸君看一下外地人的评论。

江苏无锡人钱穆，一位鼎鼎大名的国学大师，以擅长考据而著称。他的高足美国著名哈佛大学博士、普林斯顿大学教授余英时说，钱先生不是为考据而考据，而是为了一个更高的目的：从历史上去寻找中国文化的精神。而在地域上，他则着眼于山东：

若把代表中国正统文化的，譬之于西方的希腊般，则在中国首先要推山东人。自古迄今，山东人比较上最有做中国标准人的资格。

一言以蔽之，中国传统文化之代表齐鲁文化，造就了正统的山东人。

齐鲁文化的精华之一，山东人的优秀品德之一，是诚信。

二、以诚信为本的齐鲁文化

鲁是西周初年周公姬旦的封地。周公是周礼的制定者，他为鲁国制定了以礼治国的方针。周公的儿子伯禽，秉承父训，在鲁国全力推行周礼。嗣后各位君主，也不遗余力。于是，茫茫神州，数百诸侯，鲁国成为礼治的样板。外地人到了鲁国，不去观看鲁国的礼乐典籍，就不算真正到过鲁国。与礼治相呼应的，是经济上的男耕女织。鲁国地处内陆，土地比较肥沃，洙、泗等河流又足资灌溉。另一方面，农耕与礼治是相适应的。男耕女织，自给自足，人与人之间没有什么经济上的利益往来，联结人际关系的，就只有伦理这一条纽带了。

礼治与农耕，造就了以崇尚伦理道德为特征的鲁国文化，而诚信是其最基本的内容之一。这在《论语》中有充足的反映。《论语》一书记录了孔子及其弟子的言行，是研究孔子思想最重要的资料。《论语》对中华民族有着持久而深远的影响，有人将其比作基督教的《圣经》。在《论语》一书中，孔子与弟子屡屡谈及诚信问题。如：

子曰：“人而无信，不知其可也。”

子夏曰：“与朋友交，言而有信。”

曾子曰：“吾日三省吾身――为人谋而不忠乎？与朋友交而不信乎？传不习乎？”

在孔子看来，诚信是做人的基本准则之一。《论语》说：“子以四教：文，行，忠，信。” “文”指文献典籍，“行”指社会生活实践，“忠”即忠诚，“信”即诚信。在孔子教育学生的四项内容中，诚信占了两项。

孔子思想是鲁国传统文化的产物。传统造就了孔子，孔子继扬了传统。

不独孔子，鲁国其他人也以诚信为本。《庄子・盗跖》讲了一个故事：

有个叫尾生的人，一日与某女子相约在桥下见面。大雨瓢泼，桥下涨水，却不见那女子来。尾生坚守信约，在桥下苦等。水越来越大了，他抱着桥桩，不忍离去，直至淹死。

这个尾生，据考证是鲁地人。

古人把尾生誉为诚信的楷模。

与鲁国隔泰山相望的齐国，实行了一条与鲁国不同的建国方针。

齐国滨海，那时营丘往北不远便是滩平水浅、一片的渤海，海中鱼、贝繁多。海水可以煮盐，发明煮海水为盐的夙沙氏就是山东半岛上的一个古老的部族。齐国开国之君姜尚因地制宜，把致富的希望寄托在大海上，大力发展渔业、盐业。对脚下那片盐碱地，则大量栽种桑树。桑树的一个特点，是对土壤的适应性强，盐碱地上也可以生长。种桑是为了养蚕，发展丝织业。此外，种桑还可以起到改良土壤的作用。大力发展渔、盐、纺织，同列国诸侯贸易，赚取利润。齐国的经济方针，是以工商立国。在政治上，则是尊贤上功。尊贤，就是唯才是举；上功，就是崇尚功业。鲁国搞的是礼治，讲伦理，重尊卑；齐国不讲这一套，唯才是举，崇尚功业，以此来激励民众奋力进取，博得功名富贵。齐国的建国方针带有极强的功利性。

齐国的经济、政治方针造就了独特的齐文化。《汉书・地理志》记述齐地民俗云：

初太公治齐，修道术，尊贤智，赏有功，故至今其土多好经术，矜功名，舒缓阔达而足智。其失夸奢朋党，言与行缪，虚诈不情，急之则离散，缓之则放纵。

从“言与行缪，虚诈不情”来看，齐人不讲诚信。实际不然。秦汉时民谚云：“齐楚多辩智。”中国人向来推崇讷言力行，看不起“嘴上功夫”。孔子曰：“巧言，令色，足恭，左丘明耻之，丘亦耻之。”齐人能言善辩，给人以华而不实之感。实际上，齐人也特别讲诚信。

兹举一例，以为谈资。

齐国人鲍叔牙有个朋友叫管仲，是颍上（今属安徽）人。两人一块儿做些小本生意，管仲出力不多，分钱的时候却常常多要多占，鲍叔牙也不和他计较，还向人解释说，管仲不是贪财，因他家中有老母，需要赡养。管仲给鲍叔牙出生意，鲍叔牙照着去干，都失败了，他也不认为是管仲的主意不好，而是时机不到……

鲍叔牙待管仲，一片真诚。管仲后来成为齐国名臣，鲍叔牙的信任、推荐是其成功的原因之一。“管鲍之交”被誉为交友的楷模。而确立“管鲍之交”的，是齐人鲍叔牙。

齐人的诚信与鲁人不完全相同。鲁国以礼治国，其诚信是建立在父慈子孝、兄友弟悌基础上的，其诚信具有浓厚的伦理性；齐以工商立国，其诚信是建立在互利互惠基础上的，其诚信具有契约性。

三、传承不衰的诚信传统

人是文化的载体，又是文化的产物。文化传统对人的影响是巨大的。

齐鲁文化塑造了山东人鲜明的传统性格。笔者在《山东人》那本小册子中曾总结说：“粗犷、豪放、刚烈，节俭、好客、勤劳，坦直、忠信、孝义，如此等等加在一起，就是‘山东人’。”其中，“坦直、忠信、孝义”，实质上就是诚信。

春季里刮春风，黑了天就点上灯，生来的老鼠会打洞，麦子能推面，芝麻能打油，脖子上面长了个头，沙锅打了一定漏。

夏季里天气长，人怕痨病地怕荒，秋后的兔子怕鸟枪，开河就流水，盖屋就垒墙，关帝庙里有周仓，胡子长在嘴巴上。

秋季里开，进了门就来到了家，老鼠见猫心害怕，娶了是个媳妇，不娶是个闺女，姑表两姨是个亲戚。

冬季里下大雪，一个人穿着两只靴，四十五天个半月，男人要娶妻，女人要出嫁，苦瓜熟了是甜瓜，句句都是大实话。

山东人就像他们吟唱的这首《大实话》一样质直诚实。他们胸怀坦荡、感情直露，天晴天阴，全挂在脸上。“有事你就快说吧！”他们会把你的委婉视为“絮叨”而不耐烦。他们喜欢开门见山、单刀直入。50多年前，吴金鼎先生就对山东人的“直”予以高度的颂扬：

山东人的直，是极纯正而不含任性、蛮横或粗野的味道。其直是发源于良心深处公正庄严的动机。所以，这样的直是一种美德。

时至今日，山东人仍然在传承着诚信的美德。对此，外地人给予高度的评价。如辛向阳先生主编的《“说道”山东人》说：

忠诚的信念厚厚地渗透沉淀在山东人心田的原野上，随处都开着忠诚的花朵，结出累累果实。忠诚构成了山东人生生不息的本质。他们举手投足间都带有忠诚的踪影。

在改革开放的大潮中，在全面建设小康社会的征途上，山东人的诚信传统将焕发出更加绚丽的光芒，照亮“诚信山东”。

In traditional Chinese novels, men from Shandong are all described as incarnations of strong bodied heroes. Archaeologists are also very interested in the constitution of Shandong people. Moreover, the nature of Shandong people has also given rise to a growing interest among foreign scholars. After making systematic studies of the facial features of Shandong people, a Japanese scholar specializing in such matters pointed out that the features of Shandong people are precisely the most standard facial features typical of Chinese people in general. On the other hand, it can be asserted that what makes Shandong people personally charming is their character, rather than their facial features.

Shandong people are genuine native Chinese.

Zhang Tianlin, a famous educator who received a doctoral degree from a German university, claims that Shandong people are the “elder son” of the Chinese nation. According to Chinese tradition, people usually think that in most families, the elder son is honest and kind, while the younger son is clever. The eldest son, among other things, is usually sedulous, since he knows his father’s hardships to support the family. Without the honesty and kindness of the eldest son, the family is usually in great straits to survive.

Zhang Tianlin was born in Shandong, so someone might regard his words as merely self-aggrandizing, in which case comments from a person who was not born in Shandong should be more convincing.

Qian Mu, a great master specializing in Chinese national culture, was from Wuxi, Jiangsu Province, and was famous for textual research throughout his life. According to Mr. Qian’s view, the culture of Shandong is the best representative of traditional Chinese culture, just as the Greek culture c. 500 B.C. is a major root of western culture. Ever since ancient times, Shandong people have been the qualified representative of the Chinese people. In one word, Shandong culture, also called Qilu culture, is the manifestation of Chinese culture and produces genuine Shandong people.

The honesty and outstanding morality of Shandong people is a major facet of the soul of Qilu culture. In history, the territory of present-day Shandong used to accommodate the ancient states of Qi and Lu. So nowadays, when referring to Qilu, people mean Shandong.

During the Western Zhou Dynasty (C. 1100-771 B.C.), the State of Lu was governed by Ji Dan, also called Duke Zhou in history, who was the son of King Zhouwen. Duke Zhou was the compiler of the rites of the Zhou Dynasty, which were utilized as the policies to govern the country then. Bo Qin, the son of Duke Zhou, inherited his father’s work and made every effort to popularize the Rites of Zhou throughout the State of Lu. Thereafter, successive dukes in the State of Lu continued this tradition, so that, eventually, all the states under jurisdiction of the Zhou Dynasty and the State of Lu became model states governed by the Rites.

At that time, for visitors from the other states to Lu, failure to acknowledge the Rites meant not really visiting the State of Lu. Corresponding to the Rites was the agricultural tradition characterized by men working in the field and women doing housework at home. Located in the hinterland of the continent, the State of Lu boasted relatively fertile land. Within its territory, the Zhu and Si Rivers provided enough water for irrigation. With this kind of economic self-sufficiency, little trade or commerce was necessary, so what forged close personal relationships was only the ethics that was deeply influenced by the Rites.

Therefore, the administration of Rites and self-sufficient agriculture became the cornerstone of Lu culture, as is fully reflected in The Analects by Confucius, a book that collects the sayings of Confucius and his disciples, provides the most important data for studies of Confucian thought, and has exerted a deep and everlasting influence on the Chinese nation. Many scholars believe The Analects is as important to the Chinese people as The Holy Bible to western people throughout Australia, Europe, North and South America. In The Analects, Confucius discoursed frequently with his disciples about the nature of honesty and benevolence.

Confucian thought was a product of the traditional culture of the State of Lu. So, we can say that it was this tradition that produced Confucius, who inherited it and carried it forward.

Quite different from the State of Lu, the State of Qi governed through developing industry and commerce. As far as political policies were concerned, Qi encouraged people to respect talented intellectuals who scored remarkable achievements on state level examinations. Contrary to Lu, which attached great importance to rites and ethics, Qi encouraged people to pursue a noble and wealthy life. So the governing policies of the Qi featured extreme utilitarianism.

The economic and political policies of the State of Qi, therefore, produced the Qi culture with its special characteristics. In the chapter concerning geography in the Han Shu (Book of the Han Dynasty), it is recorded that in the early days of the State of Qi, talented people were so respected that many people rushed to pursue knowledge in order to make a fortune.

Historic documents recorded that people of the State of Qi were well skilled in speaking. However, in traditional Chinese culture, people who talk too much are always looked down upon.

At the time, the people of Qi were so good at argument that even Confucius was ashamed to act like them, rather like the Greek philosopher Socrates’ opposition to the sophists. Some surmised that the people of Qi could do nothing except the “mouth” or “lip” pretty words; whereas, in fact, the people of Qi attached great importance to honesty.

Qilu culture thus turns out to be the traditional culture and cornerstone of the character of Shandong people, who are “bold, uninhibited, strong, thrifty, hospitable, industrious, frank, faithful, and filial,” as this author concludes in his book Shandong People. “All these, added up, are the character of Shandong people.” Among these elements, “frank, faithful, and filial,” in fact, are equal to honesty.