试论中华法系的核心文化精神及其历史运行
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摘要
本文主要运用问题研究法、历史分析法、文化模式法等方法,从生活视角、全面视角、意义系统视角出发,围绕“古代法律的文化精神如何使得中华法系稳定长久存在”这一理论问题,阐明了中华法系的光辉源泉或意义系统,力图重现古老东方治平天下的良法美意。该文认为,中华法系上求天道天理、下体人情民心,得到了当时社会上下广泛尊重和真实仰信,尽管有各种负面因素的强劲影响,该法系以情理精神为核心的文化精神还是能够引导人们不断向善和向上。
在前人研究基础上,本文运用来自于古代法律生活的概念范畴,归纳提出了“情理模式”,研究路径可以名为“内外层级论”。其中的新概念是对古人常用概念和常见现象的概括,并且便于今人了解;情理精神在此模式中的运行可以用“情理曲线”概括,这来自于对古代“超常世、常世、乱世”中法律运行的考察,说明情理精神在古代始终或直接或间接、或显或隐地存在。“情理模式”,即“天道天理、君意、官意、民情(官情)、官情、君情、直接民意”七大基本要素和“情理精神”相互作用而形成的法文化模式,其中蕴含了正面因素与负面因素的各种影响,能够有效阐释中华法系的各个方面。情理精神的运行轨迹,大体上可以用围绕“情理中轴线(完美的情理精神)”上下波动的“情理曲线”形象地表达,主要效果是有缺的情理精神。该文认为,“情理精神”是指治理主体对治理对象的具体人情依据天道天理进行主动把握的良善精神,它要求治理对象符合一般普通人的常情常理(基本情理或起码仁义),要求和提倡治理主体主动把握情理,从而依照来自于天道天理的不同层级的“更高情理”行事。从总体上看,中华法系的要求是“适中”的。治理主体对情理的把握,具有符合完全仁义,符合中等仁义、浅层仁义,符合起码仁义,违反起码仁义等情况,体现为完美的情理精神、有缺的情理精神、没有情理精神和违反情理精神。因此,古代法律的总体原则是“仁义(善良)面前人人平等”。情理精神的运行,无形中构建了中华法系深远博大的意义系统:通过惩恶扬善,不但具有稳定社会秩序的意义,更有促进道德向善的意义,并有趋归天道天理的超越性追求。对整个社会而言,这是一种涵摄了内在平衡与外在和谐的光明圆融的文化意义系统。
It is an indispensable topic to understand the nature and the core of the Chinese legal system. The author is quite in favor of the general view of the saints about the legal system. The author believes that there are sufficient grounds behind those comments and the great effects of the legal system in the historical practice have its own deep reasons. In this paper, the author explores the grounds and reasons in the view of the legal system model and tries to find out the magnificent source of the Chinese legal history. The basic knowledge about the phenomenon and the cognition of the Chinese legal system in the academic fields is very valuable and it functions as the foundation of this paper. To further understand the core cultural spirit, the recent cognition of the law phenomenon and its nature is not enough. Enclosing the topic that how did the ancient legal cultural spirit keep the Chinese legal system permanent, the paper illustrated the glamorous source and the meaning system of the Chinese legal system and tried to re-exhibit the magnificent orient prospect under the efficient ancient law. The paper would use the problem-researching methods, the history- analyzing method and the culture- modeling method to illustrate the topic from life angle, all-sides angle and meaning system angle. Abiding by TIANDAO TIANLI and human natural feelings, Chinese legal system has earned highly respect and trust in the whole community and has played a very important role in maintaining the social and cultural orders, for which contains a kind of“QINGLI spirit”rooting from Chinese cultural system. The author mainly discussed the topics from the following five aspects apart from the preface (Chapter one) and the conclusion (Chapter nine):
Part one (Chapter three), clarifying the analysis part of the paper from the view of the ancient legal life. It has been investigated that TIANDAO TIANLI, cultivating, punishment by law, human nature and the QINGLI spirit are the main factors in the ancient legal life. The core of these factors is actually the so-called“TIANLI, legislation and the human natural feelings”by the ancient people. But the inner-relationship of these three factors can’t be fully understood by the people nowadays and the author believes that the reason comes from the unclear concept category and the blurring cultural structure. Thus through analyzing the important factors of the ancient legal life, the author proposed the seven vital factors to illustrate the medium and deep meaning of the ancient legal system.
In Part two (Chapter five), the author summarizes the medium fields of the ancient legal life and draw out a basic structure, that is,“TIANDAO TIANLI, emperors’intention, officials’intention and human natural feelings”. These four factors are interactive and form a steady structure. First of all, TIANDAO TIANLI is the spirit resource of the ancient law. Emperors and officials should govern the country according to TIANDAO TIANLI to receive the good effect, which keeps a close relationship between the TIANDAO TIANLI and emperors or officials’intention. Secondly, emperors’intention and officials’intention are the governing intentions of the society of ancient times. They keep the relationships of harmony and interaction. At last, these two factors and the governed human natural feelings keep the relationship of consideration, conform, conflict and harmony. This kind of structure is similar to the“ideal type”of Fei Xiaotong, which is a real structure and permanently existed in the Chinese legal system.
Part three (Chapter six), using the QINGLI model to summarize the medium and deep meaning of the ancient legal life and to illustrate the surface meaning. The author believes that there are three implementation conditions of the QINGLI model or the ancient law. In the super-normal times, the basic structure and QINGLI spirit are closely interwoven. In the normal times, the basic structure and QINGLI spirit are basically interwoven. In the trouble times, this structure was incessantly recovered and reconstructed according to QINGLI spirit. An omnipresent QINGLI spirit is revealed in the basic structure, which is combined with the all kinds of important factors and formed the“QINGLI model”in this paper. That is to say the legal cultural model is formed by the interaction of QINGLI spirit and the seven important factors---TIANDAO TIANLI, wills of country administrations by emperors, wills of country administrations by officials, expressions of people’s or officials’nature, expressions of officials’nature, expressions of emperors’nature, and people’s direct will. The model contains influences from both positive and negative elements and it can explain every aspect of the Chinese legal system effectively. When the ideal spirit of Chinese legal system implemented normally QINGLI spirit is the hinge and the emperors’nature and officials’nature are the decider of the ways of governing, and the objects, the subjects and the ways of governing incline to TIANDAO TIANLI. Adjusting implementation inferred that there would be a problem about the emperors’nature and officials’nature, which was contradictory to TIANDAO TIANLI. This condition would lead to the people’s insurrection and urge the change of wills of country administrations by emperors and wills of country administrations by officials or the renovation of the dynasty to restore the normal implantation of the basic structure.
In Part four (Chapter seven), the author summarizes the connotation and the actual implementation of the QINGLI spirit in this model. It can be drawn that the hierarchy and the correspondence of QING and LI from the actual situation of ancient people, that is,“kind feeling-normal feeling-evil feeling”(the ways of seeking or realizing the emotion and the requirement is kind, normal or evil)
The wills of country administrations by emperors and the wills of country administrations by officials, expressions of people’s or officials’nature are inclined to TIANDAO TIANLI and human natural feelings in the QINGLI model, from which we can draw that QING and LI are two vital factors that the administrators should considered. The decisive factor resulting such situation comes from the QINGLI spirit of TIANDAO TIANLI, which takes rewarding virtue and punishing vice as its basic goal and TIANDAO TIANLI as its final target. It kept a steady basic structure and urged all the factors to kindness. In order to realize the basic and final goal, the ancient law took QINGLI as the criterion to evaluate people: people abiding by the basic QINGLI would not be punished; the judicature and the legislation would receive more acception by the people and administrative result if it can abide by the supreme QINGLI. Thus QINGLI and QINGLI spirit can be clearly defined in QINGLI model. QINGLI is the basic rule to weigh everything in the ancient legal life and it is the combination of the human general feelings and the general reasons, and it is the most basic requirement about human’s virtue and morality which is also the basic requirement for human qualification that law ask everyone to do. The intrinsic of this article was Mencius remarks about“SI DUAN”, that is all human being’s sense of compassion, shame, reverence and morality or Confucius’filial and brotherhood. The supreme human’s virtue and morality can be classified as the lower, middle and total virtue and morality. The former two are the“normal”in ancient people’s remarks and the latter is TIANDAO TIANLI. The ancient law requires that the administrator should reach the basic and the lower virtue and morality and advocates them to reach the middle and total virtue and morality. It is a“proper”requirement. QINGLI spirit used today aims at the administrators (emperors and officials) and is based on the soul of the ancient law. It is the administrators’requirement about QINGLI during the course of legislation. To understand the administrative objects’“kind feeling-normal feeling-evil feeling”and“TIANLI-normal reason-abnormal reason”behind it, the administrators are required to possess the lower virtue and morality. If the administrator could possess the lower, middle and total virtue and morality they would get the result of the partially and completely abide to QINGLI.“QINGLI spirit”is the kind spirit which needs the active master of objects’general feelings and general reasons by the administrators, i.e. the administrators should seriously distinguish if the objects accord with the most basic human’s virtue and morality in the course of the administration, and then the ministrations would make out the reasonable and perfect management according to TIANDAO TIANLI and the objects’nature.
The illustration of the implementation of the ancient times law should be combined with different situations in super-normal times, normal times, and troubled times. For example, in the reign of the empire Wen and Jing, the reign of the empire Zhen and Guan, Kaiyuan Flourishing Age and Kang Yong Qiain Flourishing Age, The QINGLI spirit's movement approaches in or equates in“the perfect QINGLI spirit”. The majority of governments can achieve on the natural justice by YIANDAOTIANLI and human natural feelings. They could handle the legal affair fairly, which basically results from the accurate human natural feelings of“qualified emperors and officials”. In the normal times, the QINGLI spirit's movement approaches in or equates in“the defect QINGLI spirit”. The majority of governments was endeavored to reach on the natural justice by YIANDAOTIANLI and human natural feelings. Most of them could handle the legal affair fairly, which basically results from the accurate human natural feelings of“almost qualified emperors and officials”. In trouble times, the QINGLI spirit's movement is mainly latent, but some individual area and the individual administrators can reach the fair legislation or judicature. The hidden QINGLI spirit could be able to be resumed after the break of the structure. This kind of QINGLI spirit's movement could be vividly expressed by the enclosing movement of the“QINGLI curve”around the axes, which symbolizes perfect“QINGLI spirit”. Obviously, the QINGLI spirit could contain all sorts of legal spirits in ancient times and its movement decided the Chinese legal system's long-time stable existence. It played a huge restraint role to the administrators. Thus the QINGLI spirit was the essential characteristic and the core spirit of the ancient times law.
In order to further illustrate the QINGLI spirit, this article took more study on“the QINGLI curve”and further explored the administrative quality and the cultivation of the ability. The“QINGLI curve”can be predicted. The administration of the“qualified emperors and officials”is the cross points of the“QINGLI curve”and the“QINGLI axes”. The rests are the results of those“almost qualified emperors and officials”and parts of the“unqualified emperors and officials”.
The decisive factor behind QINGLI spirit is the degree of the administrators’ability. The lower and medium ability would result in the defect QINGLI spirit; the deep one would result in the perfect or nearly perfect QINGLI spirit. So the cultivation of the QINGLI ability is very important. Otherwise the government would not grasp concrete human feelings and morality in the complex situations. Because there is little relationship with this article, the author only mentioned the fundamental mode of cultivating the QINGLI ability: the saints and sages enlightened, self- cultivated and practice moral culture with the tradition’s influence.
In part five (Chapter eight), the author unifies essence characteristic of QINGLI spirit with the Chinese legal system's glory and elaborates the significance of Chinese legal system which takes QINGLI spirit as its core. It is the proof of the essence characteristic of Chinese legal system and the summary of the effect of QINGLI spirit. The three meanings (to stabilize the social order, to urge the morals to do good deeds, to turns to TIANDAO TIANLI) brought by the QINGLI spirit have formed a harmonious cultural significance system. It has caused the Chinese legal system long-time stable existence: The law internal relations which conform to the QINGLI would be in the dynamical equilibrium; Outside the law, the Chinese legal system and the Chinese culture and even the world, the universe relations move toward reasonable and sensible; Looking from the ultimate significance, ancient times’law might promote the social individual morals development through the QINGLI spirit: everybody pursued good deeds, which turns over to TIANDAO TIANLI. Thus as one of the“three talents”, a real brave and perfect personality which existed side by side with the world can be realized.
What needs to explain is that the research in this article is to a great extent consistent with the predecessor's related research: on one side, the QINGLI spirit's related research was this article foundation. The predecessor had proven there existed the QINGLI spirit in the ancient legal life and did a lot of research on it. This is the starting point of this article. This article intends to show the controlling process of QINGLI spirit from the angle of the cultural model. On the other hand, the author also has used the predecessor understanding about the Chinese legal system characteristics for reference. These characteristics or spirit could be integrated to the QINGLI spirit, so long as they were conforms to the legal truth of the ancient times. The in-depth essence manifested for the concrete characteristic or the spirit, two of which were sparkling together with the Chinese legal system. Therefore in Chapter 2 and 4, this article combed predecessor’s related research, distinguished clearly the theory origin of this article and connected with the significance system's direction so as to come straight to the point; in the 7th Chapter, the article borrowed some research conclusions from predecessors to probe into the inner of QINGLI spirit.
Through research of this article, the author attempts to prove: the QINGLI spirit not only has controlled the ancient times law basic structure and the movement pattern, moreover had the significant and profound function to the entire ancient times society. It was the glory fountainhead of the Chinese legal system. From QINGLI spirit's historical movement, we can know the core spirit and the overall principle of Chinese legal system so as to define the Chinese legal system, which existed steadily at least two millenniums in Chinese history. The Chinese legal system Abiding by TIANDAO TIANLI and human natural feelings, Chinese legal system has earned highly respect and trust in the whole community, which requires that the administrators should treat the objects reasonably and understand sincerely the normal feelings of people. Through rewarding virtue and punishing vice, it tries hard to restore social order and the cultural order destructed by the evil people so as to urges individuals and the society to return to the harmony and TIANDAO TIANLI. Thus the great legal system (all are equal before the kindness) can be effectively carried out.
However, the research about the QINGLI spirit and the QINGLI model in this article is only a one-sided view. The author would be content if it could impel the people’s understanding about the essence characteristic of the ancient times law and expound the Chinese legal system's glory. The author would expect hopefully that the can be a stepping-stone, which could offer some valuable ideas to the further research about the ancient law and Chinese culture.
在前人研究基础上,本文运用来自于古代法律生活的概念范畴,归纳提出了“情理模式”,研究路径可以名为“内外层级论”。其中的新概念是对古人常用概念和常见现象的概括,并且便于今人了解;情理精神在此模式中的运行可以用“情理曲线”概括,这来自于对古代“超常世、常世、乱世”中法律运行的考察,说明情理精神在古代始终或直接或间接、或显或隐地存在。“情理模式”,即“天道天理、君意、官意、民情(官情)、官情、君情、直接民意”七大基本要素和“情理精神”相互作用而形成的法文化模式,其中蕴含了正面因素与负面因素的各种影响,能够有效阐释中华法系的各个方面。情理精神的运行轨迹,大体上可以用围绕“情理中轴线(完美的情理精神)”上下波动的“情理曲线”形象地表达,主要效果是有缺的情理精神。该文认为,“情理精神”是指治理主体对治理对象的具体人情依据天道天理进行主动把握的良善精神,它要求治理对象符合一般普通人的常情常理(基本情理或起码仁义),要求和提倡治理主体主动把握情理,从而依照来自于天道天理的不同层级的“更高情理”行事。从总体上看,中华法系的要求是“适中”的。治理主体对情理的把握,具有符合完全仁义,符合中等仁义、浅层仁义,符合起码仁义,违反起码仁义等情况,体现为完美的情理精神、有缺的情理精神、没有情理精神和违反情理精神。因此,古代法律的总体原则是“仁义(善良)面前人人平等”。情理精神的运行,无形中构建了中华法系深远博大的意义系统:通过惩恶扬善,不但具有稳定社会秩序的意义,更有促进道德向善的意义,并有趋归天道天理的超越性追求。对整个社会而言,这是一种涵摄了内在平衡与外在和谐的光明圆融的文化意义系统。
It is an indispensable topic to understand the nature and the core of the Chinese legal system. The author is quite in favor of the general view of the saints about the legal system. The author believes that there are sufficient grounds behind those comments and the great effects of the legal system in the historical practice have its own deep reasons. In this paper, the author explores the grounds and reasons in the view of the legal system model and tries to find out the magnificent source of the Chinese legal history. The basic knowledge about the phenomenon and the cognition of the Chinese legal system in the academic fields is very valuable and it functions as the foundation of this paper. To further understand the core cultural spirit, the recent cognition of the law phenomenon and its nature is not enough. Enclosing the topic that how did the ancient legal cultural spirit keep the Chinese legal system permanent, the paper illustrated the glamorous source and the meaning system of the Chinese legal system and tried to re-exhibit the magnificent orient prospect under the efficient ancient law. The paper would use the problem-researching methods, the history- analyzing method and the culture- modeling method to illustrate the topic from life angle, all-sides angle and meaning system angle. Abiding by TIANDAO TIANLI and human natural feelings, Chinese legal system has earned highly respect and trust in the whole community and has played a very important role in maintaining the social and cultural orders, for which contains a kind of“QINGLI spirit”rooting from Chinese cultural system. The author mainly discussed the topics from the following five aspects apart from the preface (Chapter one) and the conclusion (Chapter nine):
Part one (Chapter three), clarifying the analysis part of the paper from the view of the ancient legal life. It has been investigated that TIANDAO TIANLI, cultivating, punishment by law, human nature and the QINGLI spirit are the main factors in the ancient legal life. The core of these factors is actually the so-called“TIANLI, legislation and the human natural feelings”by the ancient people. But the inner-relationship of these three factors can’t be fully understood by the people nowadays and the author believes that the reason comes from the unclear concept category and the blurring cultural structure. Thus through analyzing the important factors of the ancient legal life, the author proposed the seven vital factors to illustrate the medium and deep meaning of the ancient legal system.
In Part two (Chapter five), the author summarizes the medium fields of the ancient legal life and draw out a basic structure, that is,“TIANDAO TIANLI, emperors’intention, officials’intention and human natural feelings”. These four factors are interactive and form a steady structure. First of all, TIANDAO TIANLI is the spirit resource of the ancient law. Emperors and officials should govern the country according to TIANDAO TIANLI to receive the good effect, which keeps a close relationship between the TIANDAO TIANLI and emperors or officials’intention. Secondly, emperors’intention and officials’intention are the governing intentions of the society of ancient times. They keep the relationships of harmony and interaction. At last, these two factors and the governed human natural feelings keep the relationship of consideration, conform, conflict and harmony. This kind of structure is similar to the“ideal type”of Fei Xiaotong, which is a real structure and permanently existed in the Chinese legal system.
Part three (Chapter six), using the QINGLI model to summarize the medium and deep meaning of the ancient legal life and to illustrate the surface meaning. The author believes that there are three implementation conditions of the QINGLI model or the ancient law. In the super-normal times, the basic structure and QINGLI spirit are closely interwoven. In the normal times, the basic structure and QINGLI spirit are basically interwoven. In the trouble times, this structure was incessantly recovered and reconstructed according to QINGLI spirit. An omnipresent QINGLI spirit is revealed in the basic structure, which is combined with the all kinds of important factors and formed the“QINGLI model”in this paper. That is to say the legal cultural model is formed by the interaction of QINGLI spirit and the seven important factors---TIANDAO TIANLI, wills of country administrations by emperors, wills of country administrations by officials, expressions of people’s or officials’nature, expressions of officials’nature, expressions of emperors’nature, and people’s direct will. The model contains influences from both positive and negative elements and it can explain every aspect of the Chinese legal system effectively. When the ideal spirit of Chinese legal system implemented normally QINGLI spirit is the hinge and the emperors’nature and officials’nature are the decider of the ways of governing, and the objects, the subjects and the ways of governing incline to TIANDAO TIANLI. Adjusting implementation inferred that there would be a problem about the emperors’nature and officials’nature, which was contradictory to TIANDAO TIANLI. This condition would lead to the people’s insurrection and urge the change of wills of country administrations by emperors and wills of country administrations by officials or the renovation of the dynasty to restore the normal implantation of the basic structure.
In Part four (Chapter seven), the author summarizes the connotation and the actual implementation of the QINGLI spirit in this model. It can be drawn that the hierarchy and the correspondence of QING and LI from the actual situation of ancient people, that is,“kind feeling-normal feeling-evil feeling”(the ways of seeking or realizing the emotion and the requirement is kind, normal or evil)
The wills of country administrations by emperors and the wills of country administrations by officials, expressions of people’s or officials’nature are inclined to TIANDAO TIANLI and human natural feelings in the QINGLI model, from which we can draw that QING and LI are two vital factors that the administrators should considered. The decisive factor resulting such situation comes from the QINGLI spirit of TIANDAO TIANLI, which takes rewarding virtue and punishing vice as its basic goal and TIANDAO TIANLI as its final target. It kept a steady basic structure and urged all the factors to kindness. In order to realize the basic and final goal, the ancient law took QINGLI as the criterion to evaluate people: people abiding by the basic QINGLI would not be punished; the judicature and the legislation would receive more acception by the people and administrative result if it can abide by the supreme QINGLI. Thus QINGLI and QINGLI spirit can be clearly defined in QINGLI model. QINGLI is the basic rule to weigh everything in the ancient legal life and it is the combination of the human general feelings and the general reasons, and it is the most basic requirement about human’s virtue and morality which is also the basic requirement for human qualification that law ask everyone to do. The intrinsic of this article was Mencius remarks about“SI DUAN”, that is all human being’s sense of compassion, shame, reverence and morality or Confucius’filial and brotherhood. The supreme human’s virtue and morality can be classified as the lower, middle and total virtue and morality. The former two are the“normal”in ancient people’s remarks and the latter is TIANDAO TIANLI. The ancient law requires that the administrator should reach the basic and the lower virtue and morality and advocates them to reach the middle and total virtue and morality. It is a“proper”requirement. QINGLI spirit used today aims at the administrators (emperors and officials) and is based on the soul of the ancient law. It is the administrators’requirement about QINGLI during the course of legislation. To understand the administrative objects’“kind feeling-normal feeling-evil feeling”and“TIANLI-normal reason-abnormal reason”behind it, the administrators are required to possess the lower virtue and morality. If the administrator could possess the lower, middle and total virtue and morality they would get the result of the partially and completely abide to QINGLI.“QINGLI spirit”is the kind spirit which needs the active master of objects’general feelings and general reasons by the administrators, i.e. the administrators should seriously distinguish if the objects accord with the most basic human’s virtue and morality in the course of the administration, and then the ministrations would make out the reasonable and perfect management according to TIANDAO TIANLI and the objects’nature.
The illustration of the implementation of the ancient times law should be combined with different situations in super-normal times, normal times, and troubled times. For example, in the reign of the empire Wen and Jing, the reign of the empire Zhen and Guan, Kaiyuan Flourishing Age and Kang Yong Qiain Flourishing Age, The QINGLI spirit's movement approaches in or equates in“the perfect QINGLI spirit”. The majority of governments can achieve on the natural justice by YIANDAOTIANLI and human natural feelings. They could handle the legal affair fairly, which basically results from the accurate human natural feelings of“qualified emperors and officials”. In the normal times, the QINGLI spirit's movement approaches in or equates in“the defect QINGLI spirit”. The majority of governments was endeavored to reach on the natural justice by YIANDAOTIANLI and human natural feelings. Most of them could handle the legal affair fairly, which basically results from the accurate human natural feelings of“almost qualified emperors and officials”. In trouble times, the QINGLI spirit's movement is mainly latent, but some individual area and the individual administrators can reach the fair legislation or judicature. The hidden QINGLI spirit could be able to be resumed after the break of the structure. This kind of QINGLI spirit's movement could be vividly expressed by the enclosing movement of the“QINGLI curve”around the axes, which symbolizes perfect“QINGLI spirit”. Obviously, the QINGLI spirit could contain all sorts of legal spirits in ancient times and its movement decided the Chinese legal system's long-time stable existence. It played a huge restraint role to the administrators. Thus the QINGLI spirit was the essential characteristic and the core spirit of the ancient times law.
In order to further illustrate the QINGLI spirit, this article took more study on“the QINGLI curve”and further explored the administrative quality and the cultivation of the ability. The“QINGLI curve”can be predicted. The administration of the“qualified emperors and officials”is the cross points of the“QINGLI curve”and the“QINGLI axes”. The rests are the results of those“almost qualified emperors and officials”and parts of the“unqualified emperors and officials”.
The decisive factor behind QINGLI spirit is the degree of the administrators’ability. The lower and medium ability would result in the defect QINGLI spirit; the deep one would result in the perfect or nearly perfect QINGLI spirit. So the cultivation of the QINGLI ability is very important. Otherwise the government would not grasp concrete human feelings and morality in the complex situations. Because there is little relationship with this article, the author only mentioned the fundamental mode of cultivating the QINGLI ability: the saints and sages enlightened, self- cultivated and practice moral culture with the tradition’s influence.
In part five (Chapter eight), the author unifies essence characteristic of QINGLI spirit with the Chinese legal system's glory and elaborates the significance of Chinese legal system which takes QINGLI spirit as its core. It is the proof of the essence characteristic of Chinese legal system and the summary of the effect of QINGLI spirit. The three meanings (to stabilize the social order, to urge the morals to do good deeds, to turns to TIANDAO TIANLI) brought by the QINGLI spirit have formed a harmonious cultural significance system. It has caused the Chinese legal system long-time stable existence: The law internal relations which conform to the QINGLI would be in the dynamical equilibrium; Outside the law, the Chinese legal system and the Chinese culture and even the world, the universe relations move toward reasonable and sensible; Looking from the ultimate significance, ancient times’law might promote the social individual morals development through the QINGLI spirit: everybody pursued good deeds, which turns over to TIANDAO TIANLI. Thus as one of the“three talents”, a real brave and perfect personality which existed side by side with the world can be realized.
What needs to explain is that the research in this article is to a great extent consistent with the predecessor's related research: on one side, the QINGLI spirit's related research was this article foundation. The predecessor had proven there existed the QINGLI spirit in the ancient legal life and did a lot of research on it. This is the starting point of this article. This article intends to show the controlling process of QINGLI spirit from the angle of the cultural model. On the other hand, the author also has used the predecessor understanding about the Chinese legal system characteristics for reference. These characteristics or spirit could be integrated to the QINGLI spirit, so long as they were conforms to the legal truth of the ancient times. The in-depth essence manifested for the concrete characteristic or the spirit, two of which were sparkling together with the Chinese legal system. Therefore in Chapter 2 and 4, this article combed predecessor’s related research, distinguished clearly the theory origin of this article and connected with the significance system's direction so as to come straight to the point; in the 7th Chapter, the article borrowed some research conclusions from predecessors to probe into the inner of QINGLI spirit.
Through research of this article, the author attempts to prove: the QINGLI spirit not only has controlled the ancient times law basic structure and the movement pattern, moreover had the significant and profound function to the entire ancient times society. It was the glory fountainhead of the Chinese legal system. From QINGLI spirit's historical movement, we can know the core spirit and the overall principle of Chinese legal system so as to define the Chinese legal system, which existed steadily at least two millenniums in Chinese history. The Chinese legal system Abiding by TIANDAO TIANLI and human natural feelings, Chinese legal system has earned highly respect and trust in the whole community, which requires that the administrators should treat the objects reasonably and understand sincerely the normal feelings of people. Through rewarding virtue and punishing vice, it tries hard to restore social order and the cultural order destructed by the evil people so as to urges individuals and the society to return to the harmony and TIANDAO TIANLI. Thus the great legal system (all are equal before the kindness) can be effectively carried out.
However, the research about the QINGLI spirit and the QINGLI model in this article is only a one-sided view. The author would be content if it could impel the people’s understanding about the essence characteristic of the ancient times law and expound the Chinese legal system's glory. The author would expect hopefully that the can be a stepping-stone, which could offer some valuable ideas to the further research about the ancient law and Chinese culture.
引文
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57本文所言法律观念和各种要素,立足于古代正常人的正常的思想意识,下文的基本结构和情理模式皆本于此,第7章7.1.4论述“适中”标准时将具体论述,这里不详述。
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1.《易经》
2.《论语》
3.《礼记》
4.《尚书》
5.《大学》
6.《中庸》
7.《孟子》
8.《左传》
9.《老子(道德经)》
10.《庄子》
11.《黄帝内经》
12.《荀子》
13.《国语》
14.《管子》
15.《韩非子》
16.《吕氏春秋》
17.《尔雅》
18.[西汉]司马迁:《史记》
19.[西汉]董仲舒:《春秋繁露》
20.[西汉]董仲舒:《举贤良对策》
21.[西汉]陆贾:《新语》
22.[西汉]贾谊:《新书》
23.[东汉]班固:《汉书》
24.[东汉]班固:《白虎通》
25.[西汉]桓宽:《盐铁论》
26.[西汉]晁错:《贤良对策》
27.[西汉]刘安:《淮南子》
28.[东汉]许慎:《说文解字》
29.[汉、唐]汉郑玄注,唐孔颖达疏:《礼记正义》
30.[三国]诸葛亮:《赏罚》
31.[三国]丁仪:《刑礼论》
32.[魏晋]王弼:《周易略例》
33.[魏晋]王弼:《老子注》
34.[西晋]刘颂:《上晋惠帝书》
35.[两晋]陈寿:《三国志》
36.[南朝]范晔:《后汉书》
37.[北齐]魏收:《魏书》
38.[北魏]苏绰:《论断狱》
39.[唐]白居易:《白居易集》
40.[唐]白居易:《刑礼道》
41.[唐]白居易:《论刑法之弊》
42.[唐]白居易:《止狱措刑》
43.[唐]白居易:《使人畏爱悦服》
44.[唐]长孙无忌等:《唐律疏议》
45.[唐]魏征:《谏太宗十思疏》
46.[唐]房玄龄等:《晋书》
47.[唐]吴兢:《贞观政要》
48.[唐]徐坚:《初学记》
49.[唐]陈子昂:《复仇议状》
50.[唐]杜佑:《通典》
51.[唐]张说、张九龄等:《唐六典》
52.[唐]姚思廉:《梁书》
53.[唐]李延寿:《南史》
54.[唐]令狐德棻等：《周书》
55.[后晋]刘昫:《旧唐书》
56.[北宋]范仲淹:《范文正公集》
57.[北宋]程颢、程颐:《河南程氏遗书》
58.[北宋]程颐:《河南程氏粹言》
59.[北宋]司马光:《资治通鉴》
60.[北宋]司马光:《涑水纪闻》
61.[北宋]苏轼:《刑赏忠厚之至论》
62.[北宋]曾巩:《刑赏论》
63.[北宋]张载:《正蒙》
64.[北宋]李昉等:《太平御览》
65.[北宋]张丰:《张右史文集·悯刑论》
66.[北宋]欧阳修:《新唐书》
67.[南宋]陆九渊:《象山全集》
68.[南宋]郑克:《折狱龟鉴》
69.[南宋]徐自明:《宋宰辅编年录校补》(王瑞来校补)
70.[南宋]真德秀等:《名公书判清明集》(幔亭曾孙氏氏编印)
71.[南宋]洪迈:《容斋随笔》
72.[南宋]佚名:〈治国方略〉(原名《永嘉先生八面锋》)
73.[南宋]朱熹:《孟子集注》
74.[南宋]朱熹:《朱子语类》
75.[元]马端临:《文献通考》
76.[明]王阳明:《阳明先生文集》
77.[明]王阳明:《传习录》
78.[明]丘浚:《大学衍义补》
79.[明]张居正:《张文忠公全集》
80.[明]宋濂等:《元史》
81.[明末清初]王夫之:《尚书引义》
82.[明末清初]王夫之:《船山遗书》
83.[明末清初]王夫之:《读四书大全说》
84.[明末清初]唐甑:《潜书》
85.[清]汪辉祖:《学治臆说》
86.[清]纪晓岚等:《四库全书·政法类》
87.[清]戴震:《孟子字义疏证》
88.[清]戴震:《原善》
89.[清]樊增祥:《新编樊山批公判牍精华》
90.[清]沈家本:《历代刑法考》
100.[清]沈家本:《法学盛衰说》
101.《四书五经(现代版)》(李大明主编,巴蜀书社1996年第一版)
102.《二十五史(现代版)》(颜炳罡主编,天津古籍出版社1996年第一版)
103.《中国传统法律文化辞典》(武树臣主编,北京大学出版社1999年版)
104.《中国历代名案集成》(辛子牛主编,复旦大学出版社1997年版)
105.《中国历代法学名篇注译》(高绍先主编,中国人民公安大学出版社1993年版) (第92—96项为今人编集,其主体内容为古代典籍)
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1.霍存福.中国传统法文化的文化性状与文化追寻——情理法的发生、发展及其命运[J].法制与社会发展,2001(3):1—18.
2.霍存福.“合情合理,即是好法”——谢觉哉“情理法”观研究[J].社会科学战线,2008(11):178—197.
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7.香港文汇报.“四善二十七最”:古代官员如何考核?(2009—01—08)[2009—04—01]. http://news.guoxue.com/article.php?articleid=19489.
8.金观涛、刘青峰.天理、公理和真理——中国文化“合理性”论证以及“正当性”标准的思想史研究(一)[EB/OL].(2004—08—24)[2007—08—23]. http://www.xschina.org/show.php?id=1653.
27杨鸿烈.中国法律思想史(上)[M].上海:商务印书馆,1936:23.
28杨鸿烈.中国法律思想史(上)[M].上海:商务印书馆,1936:23—24.
44徐忠明.包公故事:一个考察中国法律文化的视角[M].北京:中国政法大学出版社,2002:3.
45杨国宜.包拯集校注[M]。转引自徐忠明.包公故事:一个考察中国法律文化的视角[M].北京:中国政法大学出版社,2002:156.
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48 [西晋]刘颂.上晋惠帝书[Z]。转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:366.
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53转引自刘新主编.中国法哲学史纲[M].北京:中国人民大学出版社,2005:281.
54转引自俞荣根.天理、国法、人情的冲突与整合——儒家之法的内在精神及现代法治的传统资源[J].中华文化论坛,1998(4):17.
55转引自刘新主编.中国法哲学史纲[M].北京:中国人民大学出版社,2005:370.
56中国社会科学院历史研究所隋唐五代宋辽元金史研究室点校.名公书判清明集(2版).北京:中华书局,2002:1、5.
57本文所言法律观念和各种要素,立足于古代正常人的正常的思想意识,下文的基本结构和情理模式皆本于此,第7章7.1.4论述“适中”标准时将具体论述,这里不详述。
58范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:26.
59转引自霍存福.中国传统法文化的文化性状与文化追寻——情理法的发生、发展及其命运[J].法制与社会发展,2001(3):5.
71费孝通.乡土中国·生育制度[M].北京:北京大学出版社,1998:337.
80此课题来源于教育部“跨世纪优秀人才培养计划”项目,项目编号134990071407,研究时间为2000.3—2003.12。
81梁治平.法意与人情[M].北京:中国法制出版社,2004:239,236.
111高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:5—9.
113范必萱整理.蒋庆、史罗——阳明精舍对谈实录[EB/OL].(2003—12—16)[2009—04—08]. http://www.confuchina.com/01%20zonZ%20lun/jianZ%20-%20shi%20duitan.htm.
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137张伟仁.中国传统的司法和法学[J].现代法学,2006,9(5):60.
138转引自韩峥嵘主编.古汉语文献导读[M].吉林大学出版社,1994:328
159王志强.南宋司法裁判中的价值取向——南宋书判初探[J].中国社会科学,1998(6):122—123.
160王志强.南宋司法裁判中的价值取向——南宋书判初探[J].中国社会科学,1998(6):121—122.
161王志强.南宋司法裁判中的价值取向——南宋书判初探[J].中国社会科学,1998(6):121—122.
162陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:275.
163陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:276—277.
164陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:277.
165陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:279.
166陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:280.
167陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:278.
168陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:279.
169陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:278.
170陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:279.
171陈顾远.天理·国法·人情[Z]//范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:281.
172张伟仁.中国传统的司法和法学[J].现代法学,2006,9(5):65.
206杨一凡主编.新编中国法制史[M].北京:社会科学文献出版社,2005:9.
207转引自武树臣.儒家法律传统,北京:法律出版社,2003:168,168,171.
208所谓从严惩处,是指监临官的有些犯罪之处罚重于非监临官的一般官吏,或是重于非官吏的一般百姓。(钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:4.)
209钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:12.
210钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:28.
211钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:2.
212钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:1—32.
213钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:33—68,69—85.
214钱大群.唐律与唐代法律体系研究,南京:南京大学出版社,1996:34,69.
215牛创平、牛冀青编著.清代一二品官员经济犯罪案件实录,北京:中国法制出版社,2000:258—259。转引自王立民主编.中国法制史参考资料,北京:北京大学出版社,2006:196.
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226李贵连.近代中国法制与法学[M].北京:北京大学出版社,2002:536—537.
227李贵连.近代中国法制与法学[M].北京:北京大学出版社,2002:536.
228转引自李贵连.近代中国法制与法学[M].北京:北京大学出版社,2002:535—536.
229李贵连.近代中国法制与法学[M].北京:北京大学出版社,2002:537.
231转引自武树臣.儒家法律传统[M].北京:法律出版社,2003:146,146,146,147,151,152.
239 [唐]白居易.止狱措刑,转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:480.
240 [唐]白居易.止狱措刑,转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:491.
241 [唐]白居易.止狱措刑,转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:491.
242 [北宋]曾巩.刑赏论,转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:565.
244网易博客.城隍庙对联. (2007—10—08)[2009—04—10]. http://xlinZ115602.bloZ.163.com/bloZ/static/49873220079831511552/.
246王立民主编.中国法制史参考资料[M].北京:北京大学出版社,2006:135—136.
248 [唐]白居易.止狱措刑..转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:480.
249转引自霍存福.权力场[M].北京:法律出版社2008:249.
250转引自霍存福.权力场[M].北京:法律出版社2008:249.
251霍存福.权力场[M].北京:法律出版社2008:250.
252范忠信等编.中国文化与中国法系:陈顾远法律史论集[M].北京:中国政法大学出版社,2005:547.
253转引自霍存福.权力场[M].北京:法律出版社2008:252—253.
254梁治平.法意与人情[M].北京:中国法制出版社,2004:244.
255转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:243.
256转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:243—244,239.
257转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:241—242.
258转引自马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:257.
259马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:257.
260转引自马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:259.
261马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:260—261.
262马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:262.
263转引自马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:263,264,264,264.
264转引自马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:269,269,269.
265马小红.礼与法:法的历史连接[M].北京:北京大学出版社,2004:260.
266古代法律是针对大多数人而设的,有的法条对道德高的人不恰当,但对大多数常人是适用的,所以不一
277 [宋]程颐、程颢..二程集[M].北京:中华书局,1981:125,183.
286王志强.南宋司法裁判中的价值取向——南宋书判初探[J].中国社会科学,1998(6):122.
287转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:234—235.[M].北京:中国法制出版社,2004:235-236)
294梁治平.法意与人情[M].北京:中国法制出版社,2004:236.
295转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:121.
296转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:121.
297转引自梁治平.法意与人情[M].北京:中国法制出版社,2004:238.
331转引自王立民主编.中国法制史参考资料[M].北京:北京大学出版社,2006:123.
332 [北魏]苏绰.论断狱,转引自高绍先主编.中国历代法学名篇注译[M].北京:中国人民公安大学出版社,1993:411-412.
333转引自霍存福.权力场[M].北京:法律出版社2008:62.
334转引自霍存福.权力场[M].北京:法律出版社2008:381
335 [南宋]佚名.治国方略卷二,车承瑞、王希斌点校,吉林人民出版社,1997:60.转引自霍存福.权力场[M].北京:法律出版社2008:71.
336霍存福.权力场[M].北京:法律出版社2008:38.
337下述案例转引自王立民主编.中国法制史参考资料[M].北京:北京大学出版社,2006:89,90,107,130,132,133.
338梁治平.法意与人情[M].北京:中国法制出版社,2004:242—243.
339转引自王立民主编.中国法制史参考资料[M].北京:北京大学出版社,2006:135.
1.《易经》
2.《论语》
3.《礼记》
4.《尚书》
5.《大学》
6.《中庸》
7.《孟子》
8.《左传》
9.《老子(道德经)》
10.《庄子》
11.《黄帝内经》
12.《荀子》
13.《国语》
14.《管子》
15.《韩非子》
16.《吕氏春秋》
17.《尔雅》
18.[西汉]司马迁:《史记》
19.[西汉]董仲舒:《春秋繁露》
20.[西汉]董仲舒:《举贤良对策》
21.[西汉]陆贾:《新语》
22.[西汉]贾谊:《新书》
23.[东汉]班固:《汉书》
24.[东汉]班固:《白虎通》
25.[西汉]桓宽:《盐铁论》
26.[西汉]晁错:《贤良对策》
27.[西汉]刘安:《淮南子》
28.[东汉]许慎:《说文解字》
29.[汉、唐]汉郑玄注,唐孔颖达疏:《礼记正义》
30.[三国]诸葛亮:《赏罚》
31.[三国]丁仪:《刑礼论》
32.[魏晋]王弼:《周易略例》
33.[魏晋]王弼:《老子注》
34.[西晋]刘颂:《上晋惠帝书》
35.[两晋]陈寿:《三国志》
36.[南朝]范晔:《后汉书》
37.[北齐]魏收:《魏书》
38.[北魏]苏绰:《论断狱》
39.[唐]白居易:《白居易集》
40.[唐]白居易:《刑礼道》
41.[唐]白居易:《论刑法之弊》
42.[唐]白居易:《止狱措刑》
43.[唐]白居易:《使人畏爱悦服》
44.[唐]长孙无忌等:《唐律疏议》
45.[唐]魏征:《谏太宗十思疏》
46.[唐]房玄龄等:《晋书》
47.[唐]吴兢:《贞观政要》
48.[唐]徐坚:《初学记》
49.[唐]陈子昂:《复仇议状》
50.[唐]杜佑:《通典》
51.[唐]张说、张九龄等:《唐六典》
52.[唐]姚思廉:《梁书》
53.[唐]李延寿:《南史》
54.[唐]令狐德棻等：《周书》
55.[后晋]刘昫:《旧唐书》
56.[北宋]范仲淹:《范文正公集》
57.[北宋]程颢、程颐:《河南程氏遗书》
58.[北宋]程颐:《河南程氏粹言》
59.[北宋]司马光:《资治通鉴》
60.[北宋]司马光:《涑水纪闻》
61.[北宋]苏轼:《刑赏忠厚之至论》
62.[北宋]曾巩:《刑赏论》
63.[北宋]张载:《正蒙》
64.[北宋]李昉等:《太平御览》
65.[北宋]张丰:《张右史文集·悯刑论》
66.[北宋]欧阳修:《新唐书》
67.[南宋]陆九渊:《象山全集》
68.[南宋]郑克:《折狱龟鉴》
69.[南宋]徐自明:《宋宰辅编年录校补》(王瑞来校补)
70.[南宋]真德秀等:《名公书判清明集》(幔亭曾孙氏氏编印)
71.[南宋]洪迈:《容斋随笔》
72.[南宋]佚名:〈治国方略〉(原名《永嘉先生八面锋》)
73.[南宋]朱熹:《孟子集注》
74.[南宋]朱熹:《朱子语类》
75.[元]马端临:《文献通考》
76.[明]王阳明:《阳明先生文集》
77.[明]王阳明:《传习录》
78.[明]丘浚:《大学衍义补》
79.[明]张居正:《张文忠公全集》
80.[明]宋濂等:《元史》
81.[明末清初]王夫之:《尚书引义》
82.[明末清初]王夫之:《船山遗书》
83.[明末清初]王夫之:《读四书大全说》
84.[明末清初]唐甑:《潜书》
85.[清]汪辉祖:《学治臆说》
86.[清]纪晓岚等:《四库全书·政法类》
87.[清]戴震:《孟子字义疏证》
88.[清]戴震:《原善》
89.[清]樊增祥:《新编樊山批公判牍精华》
90.[清]沈家本:《历代刑法考》
100.[清]沈家本:《法学盛衰说》
101.《四书五经(现代版)》(李大明主编,巴蜀书社1996年第一版)
102.《二十五史(现代版)》(颜炳罡主编,天津古籍出版社1996年第一版)
103.《中国传统法律文化辞典》(武树臣主编,北京大学出版社1999年版)
104.《中国历代名案集成》(辛子牛主编,复旦大学出版社1997年版)
105.《中国历代法学名篇注译》(高绍先主编,中国人民公安大学出版社1993年版) (第92—96项为今人编集,其主体内容为古代典籍)
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29.刘星.古律寻义:中国法律文化漫笔[M].北京:中国法制出版社,2000:
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