一、正統(tǒng)的山東人 　　 　　山東人是一群很招人喜愛的國民，到過山東的，與山東人打過交道的，無不嘖嘖稱贊。 　　山東人何以如此招人喜愛？
　　是山東大漢那偉岸的體貌？
　　不錯(cuò)，這確曾引起國人的青睞。
　　小說家寫山東人，總免不了要描繪山東大漢的陽剛之美，他們筆下的秦瓊、程咬金、武松……個(gè)個(gè)虎背熊腰，端的一副豪邁神威�？脊艑W(xué)家也曾對山東人的體質(zhì)產(chǎn)生過濃厚的興趣。吳金鼎，一位蜚聲中外的考古學(xué)家，龍山文化第一遺址就是他在章丘城子崖發(fā)現(xiàn)的。他曾花了兩年零九個(gè)月的時(shí)間調(diào)查研究山東人的體質(zhì)，寫出了《山東人體質(zhì)之研究》一書。山東人也博得了外國人的極大興趣。有名坂元宇一郎者，乃日本著名的“面相學(xué)”大家，他對中國人的面相作了系統(tǒng)的研究后指出，最標(biāo)準(zhǔn)的中國人的相貌就是山東人那種類型。
　　近年有兩本關(guān)于河南人的書，一本是張向持的《解讀中原》，一本是馬說的《河南人惹誰了》。這兩本書都圍繞一個(gè)現(xiàn)象：河南人被視為騙子，在民間故事、小說、網(wǎng)絡(luò)上廣為傳播。他們認(rèn)為河南人被丑化了，他們?yōu)橹畱嵟�。他們又發(fā)現(xiàn)，人們在貶低河南人的同時(shí)，常常贊譽(yù)山東人�！逗幽先巳钦l了》很不服氣地說：“山東人有什么好，不是和河南人一樣土里土氣嗎？不過是一個(gè)愛吃蔥，一個(gè)愛吃蒜而已。”那么，究竟是什么原因?qū)е铝松綎|人招人喜愛？《河南人惹誰了》說原因就在山東快書：
　　有一段山東快書，名曰"武松打虎"，開門見山頭一句就是“鐺力咯鐺鐺力咯鐺，說一說山東好漢武二郎”。又有一則評書《秦瓊賣馬》，開篇第一句就是：“今天咱們要說的是山東好漢秦瓊秦叔寶賣馬的故事。諸位記住了，不論賣馬還是打虎，不論武松還是秦瓊，驚堂木一拍銅鐵板一打都咚咚咚鐺鐺鐺的立地有聲，山東！山東！”這定位絕對明確。久而久之傳來傳去，立馬給人一種感覺，天下好漢盡出山東。通過民間藝術(shù)的表達(dá)方式，推銷地域的特色及優(yōu)勢，山東人確實(shí)是一大發(fā)明。
　　這種觀點(diǎn)也只能是《河南人惹誰了》的“一大發(fā)明”而已。
　　可以肯定地說，山東人招人喜愛的地方不在他們的外表――至少主要不是，更非山東快書的膾炙人口所為，而在于他們的品德、性格。
　　山東人是最正統(tǒng)的中國人。
　　如是說決無夸張。
　　中國號為“禮義之邦”――當(dāng)然，也有個(gè)別人不承認(rèn)這個(gè)稱號，日本人福澤諭吉就說這是中國人的“自夸”，他說：“中國不能叫做禮義之邦，而只能說是禮義人士所居住的國家�！边@位日本啟蒙思想家玩了一個(gè)文字游戲。而禮義之邦這頂桂冠又堂而皇之地落在了山東人的頭上。至少從元代于欽的《齊乘》起，“齊魯禮義之邦”的名號就叫響了。山東若非中國傳統(tǒng)文化的“代表地”，山東人若非最正統(tǒng)的中國人，豈能膺此稱號！
　　張?zhí)祺�，一位榮獲德國土平根大學(xué)博士學(xué)位的著名教育學(xué)家，說山東人乃中華民族的“長子”：
　　我們知道凡是父親的長子多數(shù)厚道而幼子則多數(shù)聰明。唯其他是長子，所以他不免失之于過于厚道。他看到他的老子創(chuàng)業(yè)不易，所以多儉樸而吃苦。因此，他也不免失之過于守成。然而，如果沒有他的秉性忠厚，擔(dān)當(dāng)一切；如果沒有他的吃苦耐勞，保守祖業(yè)；以及如果沒有他的卓識遠(yuǎn)見（往往弟子們看他的卓識遠(yuǎn)見是迂腐）乃可任重道遠(yuǎn)，那么這個(gè)家庭早支持不住了。
　　于欽是益都（今山東青州）人，張?zhí)祺肽藵?jì)南人。如果說這兩位山東人的話有自夸之嫌，那么就再請讀者諸君看一下外地人的評論。
　　江蘇無錫人錢穆，一位鼎鼎大名的國學(xué)大師，以擅長考據(jù)而著稱。他的高足美國著名哈佛大學(xué)博士、普林斯頓大學(xué)教授余英時(shí)說，錢先生不是為考據(jù)而考據(jù)，而是為了一個(gè)更高的目的：從歷史上去尋找中國文化的精神。而在地域上，他則著眼于山東：
　　若把代表中國正統(tǒng)文化的，譬之于西方的希臘般，則在中國首先要推山東人。自古迄今，山東人比較上最有做中國標(biāo)準(zhǔn)人的資格。
　　一言以蔽之，中國傳統(tǒng)文化之代表齊魯文化，造就了正統(tǒng)的山東人。
　　齊魯文化的精華之一，山東人的優(yōu)秀品德之一，是誠信。
　　
　　二、以誠信為本的齊魯文化
　　
　　魯是西周初年周公姬旦的封地。周公是周禮的制定者，他為魯國制定了以禮治國的方針。周公的兒子伯禽，秉承父訓(xùn)，在魯國全力推行周禮。嗣后各位君主，也不遺余力。于是，茫茫神州，數(shù)百諸侯，魯國成為禮治的樣板。外地人到了魯國，不去觀看魯國的禮樂典籍，就不算真正到過魯國。與禮治相呼應(yīng)的，是經(jīng)濟(jì)上的男耕女織。魯國地處內(nèi)陸，土地比較肥沃，洙、泗等河流又足資灌溉。另一方面，農(nóng)耕與禮治是相適應(yīng)的。男耕女織，自給自足，人與人之間沒有什么經(jīng)濟(jì)上的利益往來，聯(lián)結(jié)人際關(guān)系的，就只有倫理這一條紐帶了。
　　禮治與農(nóng)耕，造就了以崇尚倫理道德為特征的魯國文化，而誠信是其最基本的內(nèi)容之一。這在《論語》中有充足的反映�！墩撜Z》一書記錄了孔子及其弟子的言行，是研究孔子思想最重要的資料�！墩撜Z》對中華民族有著持久而深遠(yuǎn)的影響，有人將其比作基督教的《圣經(jīng)》。在《論語》一書中，孔子與弟子屢屢談及誠信問題。如：
　　子曰：“人而無信，不知其可也�！�
　　子夏曰：“與朋友交，言而有信。”
　　曾子曰：“吾日三省吾身――為人謀而不忠乎？與朋友交而不信乎？傳不習(xí)乎？”
　　在孔子看來，誠信是做人的基本準(zhǔn)則之一。《論語》說：“子以四教：文，行，忠，信�！� “文”指文獻(xiàn)典籍，“行”指社會生活實(shí)踐，“忠”即忠誠，“信”即誠信。在孔子教育學(xué)生的四項(xiàng)內(nèi)容中，誠信占了兩項(xiàng)。
　　孔子思想是魯國傳統(tǒng)文化的產(chǎn)物。傳統(tǒng)造就了孔子，孔子繼揚(yáng)了傳統(tǒng)。
　　不獨(dú)孔子，魯國其他人也以誠信為本�！肚f子?盜跖》講了一個(gè)故事：
　　有個(gè)叫尾生的人，一日與某女子相約在橋下見面。大雨瓢潑，橋下漲水，卻不見那女子來。尾生堅(jiān)守信約，在橋下苦等。水越來越大了，他抱著橋樁，不忍離去，直至淹死。
　　這個(gè)尾生，據(jù)考證是魯?shù)厝恕?
　　古人把尾生譽(yù)為誠信的楷模。
　　與魯國隔泰山相望的齊國，實(shí)行了一條與魯國不同的建國方針。
　　齊國濱海，那時(shí)營丘往北不遠(yuǎn)便是灘平水淺、汪洋一片的渤海，海中魚、貝繁多。海水可以煮鹽，發(fā)明煮海水為鹽的夙沙氏就是山東半島上的一個(gè)古老的部族。齊國開國之君姜尚因地制宜，把致富的希望寄托在大海上，大力發(fā)展?jié)O業(yè)、鹽業(yè)。對腳下那片鹽堿地，則大量栽種桑樹。桑樹的一個(gè)特點(diǎn)，是對土壤的適應(yīng)性強(qiáng)，鹽堿地上也可以生長。種桑是為了養(yǎng)蠶，發(fā)展絲織業(yè)。此外，種桑還可以起到改良土壤的作用。大力發(fā)展?jié)O、鹽、紡織，同列國諸侯貿(mào)易，賺取利潤。齊國的經(jīng)濟(jì)方針，是以工商立國。在政治上，則是尊賢上功。尊賢，就是唯才是舉；上功，就是崇尚功業(yè)。魯國搞的是禮治，講倫理，重尊卑；齊國不講這一套，唯才是舉，崇尚功業(yè)，以此來激勵(lì)民眾奮力進(jìn)取，博得功名富貴。齊國的建國方針帶有極強(qiáng)的功利性。
　　齊國的經(jīng)濟(jì)、政治方針造就了獨(dú)特的齊文化�！稘h書?地理志》記述齊地民俗云：
　　初太公治齊，修道術(shù)，尊賢智，賞有功，故至今其土多好經(jīng)術(shù)，矜功名，舒緩闊達(dá)而足智。其失夸奢朋黨，言與行繆，虛詐不情，急之則離散，緩之則放縱。
　　從“言與行繆，虛詐不情”來看，齊人不講誠信。實(shí)際不然。秦漢時(shí)民諺云：“齊楚多辯智�！敝袊�人向來推崇訥言力行，看不起“嘴上功夫”�？鬃釉唬骸扒裳�，令色，足恭，左丘明恥之，丘亦恥之�！饼R人能言善辯，給人以華而不實(shí)之感。實(shí)際上，齊人也特別講誠信。
　　茲舉一例，以為談資。
　　齊國人鮑叔牙有個(gè)朋友叫管仲，是潁上（今屬安徽）人。兩人一塊兒做些小本生意，管仲出力不多，分錢的時(shí)候卻常常多要多占，鮑叔牙也不和他計(jì)較，還向人解釋說，管仲不是貪財(cái)，因他家中有老母，需要贍養(yǎng)。管仲給鮑叔牙出生意，鮑叔牙照著去干，都失敗了，他也不認(rèn)為是管仲的主意不好，而是時(shí)機(jī)不到……
　　鮑叔牙待管仲，一片真誠。管仲后來成為齊國名臣，鮑叔牙的信任、推薦是其成功的原因之一。“管鮑之交”被譽(yù)為交友的楷模。而確立“管鮑之交”的，是齊人鮑叔牙。
　　齊人的誠信與魯人不完全相同。魯國以禮治國，其誠信是建立在父慈子孝、兄友弟悌基礎(chǔ)上的，其誠信具有濃厚的倫理性；齊以工商立國，其誠信是建立在互利互惠基礎(chǔ)上的，其誠信具有契約性。
　　
　　三、傳承不衰的誠信傳統(tǒng)
　　
　　人是文化的載體，又是文化的產(chǎn)物。文化傳統(tǒng)對人的影響是巨大的。
　　齊魯文化塑造了山東人鮮明的傳統(tǒng)性格。筆者在《山東人》那本小冊子中曾總結(jié)說：“粗獷、豪放、剛烈，節(jié)儉、好客、勤勞，坦直、忠信、孝義，如此等等加在一起，就是‘山東人’�！逼渲校�“坦直、忠信、孝義”，實(shí)質(zhì)上就是誠信。
　　春季里刮春風(fēng)，黑了天就點(diǎn)上燈，生來的老鼠會打洞，麥子能推面，芝麻能打油，脖子上面長了個(gè)頭，沙鍋打了一定漏。
　　夏季里天氣長，人怕癆病地怕荒，秋后的兔子怕鳥槍，開河就流水，蓋屋就壘墻，關(guān)帝廟里有周倉，胡子長在嘴巴上。
　　秋季里開菊花，進(jìn)了門就來到了家，老鼠見貓心害怕，娶了是個(gè)媳婦，不娶是個(gè)閨女，姑表兩姨是個(gè)親戚。
　　冬季里下大雪，一個(gè)人穿著兩只靴，四十五天個(gè)半月，男人要娶妻，女人要出嫁，苦瓜熟了是甜瓜，句句都是大實(shí)話。
　　山東人就像他們吟唱的這首《大實(shí)話》一樣質(zhì)直誠實(shí)。他們胸懷坦蕩、感情直露，天晴天陰，全掛在臉上�！坝惺履憔涂煺f吧！”他們會把你的委婉視為“絮叨”而不耐煩。他們喜歡開門見山、單刀直入。50多年前，吳金鼎先生就對山東人的“直”予以高度的頌揚(yáng)：
　　山東人的直，是極純正而不含任性、蠻橫或粗野的味道。其直是發(fā)源于良心深處公正莊嚴(yán)的動機(jī)。所以，這樣的直是一種美德。
　　時(shí)至今日，山東人仍然在傳承著誠信的美德。對此，外地人給予高度的評價(jià)。如辛向陽先生主編的《“說道”山東人》說：
　　忠誠的信念厚厚地滲透沉淀在山東人心田的原野上，隨處都開著忠誠的花朵，結(jié)出累累果實(shí)。忠誠構(gòu)成了山東人生生不息的本質(zhì)。他們舉手投足間都帶有忠誠的蹤影。
　　在改革開放的大潮中，在全面建設(shè)小康社會的征途上，山東人的誠信傳統(tǒng)將煥發(fā)出更加絢麗的光芒，照亮“誠信山東”。
　　
　　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 “l(fā)ip” 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.

相關(guān)熱詞搜索：齊魯 文化與 傳統(tǒng) 齊魯文化與誠信傳統(tǒng) 齊魯政務(wù)誠信 齊魯家風(fēng)誠信天下