“义”、“利”之辨及其法治借鉴的现代省思
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摘要
辩证地说,传统诸子的"义利观"存在差异性,但剖析其基本意涵,"义利合一"的主导价值使其在内在本质上具有一致性。"义"及"利"的历史客观性,具体展现在"法"与"礼"的具体实践中。通过"分"的中介,"法"以"罪"有应"得"的逻辑来扬弃"义外之利";"礼"藉以"德"获"得"的"礼数"来固守"义中之利"。"义""利"之辨的生成与发展对于中国法治社会建构中"良法"和"普遍遵从"两个方面的要求均具有重要的借鉴意义。
Dialectically speaking, fierce debate existed in the views towards the relationship between righteousness and benefits in the traditional schools of thought in China, but shared the consensus on the consistency of righteousness with benefits, the dominant value. From the point of view of history, their relationship has been displayed in that of "law" and "etiquette" in practice. By the means of "division", the"law" abrogated the benefits gained beyond righteousness while through "virtue" the "righteousness"guaranteed the benefits obtained within etiquette. The article holds that the formation and development of the discrimination of righteousness and benefits should have reference significance on fostering of good law and common appliance in the construction of China's socialist rule of law.
Dialectically speaking, fierce debate existed in the views towards the relationship between righteousness and benefits in the traditional schools of thought in China, but shared the consensus on the consistency of righteousness with benefits, the dominant value. From the point of view of history, their relationship has been displayed in that of "law" and "etiquette" in practice. By the means of "division", the"law" abrogated the benefits gained beyond righteousness while through "virtue" the "righteousness"guaranteed the benefits obtained within etiquette. The article holds that the formation and development of the discrimination of righteousness and benefits should have reference significance on fostering of good law and common appliance in the construction of China's socialist rule of law.
引文
(1)从历史发展的事实来看,真正被统治阶级所接受的还包括法家之“法义”,其原因参见后述。
(1)从文字上来看,传统法律文化中的“法”与“刑”两字是可以互训的。参见梁治平:《寻求自然秩序中的和谐――中国传统法律文化研究》,上海人民出版社1991年版,第28页。
(2)黄国伟:《论“义·利·礼·法”关系的历史建构及其当代意义》,《道德与文明》2009年第6期。
(3)[美]A·麦金太尔:《德性之后》,龚群等译,中国社会科学出版社1995年,第154页。
(1)[英]F·A·哈耶克:《自由秩序原理(上)》,邓正来译,三联书店1997年版,第199页。
(2)[古希腊]亚里士多德:《政治学》,吴寿彭译,商务印书馆1965年版,第217页。
(3)许斌龙:《中国古代义利观的多重视角及其主导价值取向》,《理论月刊》2005年第5期。
(4)《邓小平文选》第3卷,人民出版社1993年版,第118、258页。
(1)苏力:《法治及其本土资源》,中国政法大学出版社1996年版,第15页。
(2)[美]丹尼尔·贝尔:《资本主义文化矛盾》,赵一凡等译,三联书店1989年版,第309页。
(1)从文字上来看,传统法律文化中的“法”与“刑”两字是可以互训的。参见梁治平:《寻求自然秩序中的和谐――中国传统法律文化研究》,上海人民出版社1991年版,第28页。
(2)黄国伟:《论“义·利·礼·法”关系的历史建构及其当代意义》,《道德与文明》2009年第6期。
(3)[美]A·麦金太尔:《德性之后》,龚群等译,中国社会科学出版社1995年,第154页。
(1)[英]F·A·哈耶克:《自由秩序原理(上)》,邓正来译,三联书店1997年版,第199页。
(2)[古希腊]亚里士多德:《政治学》,吴寿彭译,商务印书馆1965年版,第217页。
(3)许斌龙:《中国古代义利观的多重视角及其主导价值取向》,《理论月刊》2005年第5期。
(4)《邓小平文选》第3卷,人民出版社1993年版,第118、258页。
(1)苏力:《法治及其本土资源》,中国政法大学出版社1996年版,第15页。
(2)[美]丹尼尔·贝尔:《资本主义文化矛盾》,赵一凡等译,三联书店1989年版,第309页。