西周时期的德政与司法选择

发布时间：2018-05-04 06:09

本文选题：德政 + 慎刑　；参考：《中国政法大学》2011年博士论文

【摘要】：本文以德政下的司法和司法中的德政为研究的切入点,对西周时期的德政与司法选择进行综合性的研究。除导言和结论外,共分为五章。第一章重点讨论作为司法价值基础的德政问题。德政是以普遍的德意识的觉醒为前提条件的,在周人普遍的德意识的基础上产生了德政思想。德政包含了丰富的内容,如统治者要有中正之德,厚载与包容之德;能够容民畜众,称物平施,推行德教;能够关心民瘼,施惠于民,宽缓徭役,丰足衣食;能够选贤任能,以感化仁厚政策治民;还要与民同心同德,民之所欲,君必从之。统治者不能贪图安逸享乐,实行苛政,与民争利。德政的这些内容决定了德政之下,司法必然以慎刑、中刑、教化刑为基本的价值选择,以体现德政的精神和原则,并以军事讨伐刑惩罚破坏德政秩序的诸侯方国,来恢复或巩固德政秩序。第二章主要讨论了德政下的慎刑思想以及慎刑的实体保障和程序保障等问题。德政之下,刑罚的适用必然是谨慎的,滥施刑罚不符合德政的精神和原则。西周时期的出土文献和传世文献都有反映慎刑思想的内容。如金文中的“明刑”、“怀刑”、“敏妿罚讼”都有慎刑的意思。《尚书》中提出统治者不能随意干涉司法官司法的观点,以体现统治者的慎刑之意。司法官要谨慎施刑,不滥杀无辜,甚至对于犯有重罪的人也要从宽处理,以显示统治者的好生之德。司法官对疑狱当核验于众人,不可轻易裁断,又当“哀敬折狱”,不可视折狱为吉祥之事。《周易》认为,勤勉于德政,不轻施刑罚,就会大吉。司法官在审理案件时要慎之又慎,如同口中嚼物,玩味再三,再做审断。“革言三就”,有罪者更改供辞,要经过三次审问,确认无误后再对其施加刑罚。《周易》又从自然物象来阐明“明慎用刑”、“议狱缓死”、“无敢折狱”、“赦过宥罪”的慎刑思想。西周时期的慎刑思想有两个方面的保障,一是实体保障,二是程序保障,使慎刑思想落实在制度层面。司法官在审理狱讼时还要征询民意,以示慎刑,这是兴起于西周时期的民本思想在司法中的体现。西周时期的慎刑还有条件的限制,一般来说,涉及生命财产的重大犯罪和宗法伦理性犯罪不适用慎刑原则。第三章主要讨论德政与司法的教化功能。施行德政,必然要以教化为务,德政教化下的司法也必然具有教化的功能,以维护德政秩序。本章内容包括:法令的公布宣传所体现的教化功能,德政下的司法教化思想,司法制度所体现的教化功能,象刑的教化功能和司法教化与无讼追求等。西周时期职掌司法的官员同时也负责各种刑罚禁令的公布和宣传,正是在这种意义上,我们把法令的公布宣传所体现的教化功能归入司法的教化功能。德政下的司法教化思想主要体现在《周礼》、《尚书》、《周易》等文献中。《周礼》认为,司法审判和惩罚就是教化,可以使人改恶向善。《尚书》提出“厥民刑,用劝”的司法教化方式,各种刑罚的运用最终都是为了教化民众,以恢复或加强德政秩序。《周易》往往用比喻的手法来说明刑罚的教化意义,最终使人远离刑害,敬德向善,合于德政的要求。司法的教化功能不仅体现在司法理念上,更体现在司法制度和司法实践中。通过坐嘉石、入圜土、施肉刑、作调解、服象刑等司法制度的实施,将教化的功能实现在具体的惩罚当中,最终实现无讼的德政秩序。第四章主要讨论德政与司法中正的问题,作为德政重要内容的中德思想决定了司法的中正选择。中德思想源于周人尚中的观念,在尚中的观念基础上产生了中德思想。中德是重要的君道,也是臣民行动的准则。中德对法官来说尤其重要,司法能否中正,取决于司法官是否有中德素养。《周易》中把有中德素养的司法官称为大人,对于诉讼者来说,能够让有中正之德的大人来审理案件就是吉祥有利的事情。司法官持守中德,审判就能中正,结果就能服人。《尚书》中主张“非佞折狱,惟良折狱”,选择有中德素养的司法官而不是奸佞小人来审理狱讼,以保证司法中正。铭文中把中正司法称为“不井(刑)不中”或“不中不井(刑)”。司法中正要求司法官惟察惟法,严格依法审理;重视各类证据的使用,不可主观归罪;让诉讼双方盟誓,以保证司法中正;还要采用直诉制度来实现司法中正。西周时期不仅存在司法中正,同时还存在着司法等差的现象,可以说西周司法是中正和等差的矛盾统一。第五章主要讨论德政与军事讨伐刑。在周人的观念中,军事讨伐就是一种刑罚,属于刑事司法的内容。军事讨伐既然是一种刑罚,说明被讨伐对象必然是有罪的,其罪名主要包括叛乱罪和“不庭不享”罪,它们都是对德政秩序的破坏。军事讨伐刑的目的就是要对破坏德政秩序的诸侯方国进行惩罚,以恢复或巩固德政秩序。军事讨伐刑的实施主体是军队,因此军队受到格外重视,在编制、法令和司法职掌上都有较为完备的规定。西周时期,军事讨伐刑的实施主要表现在代天行罚和对俘虏的审判和惩罚上。代天行罚表示军事讨伐刑是顺乎天命的,因而是合乎道义的行为,这是战争观念方面的特点。对俘虏的审判和惩罚是军事讨伐刑的完成阶段,凸现出军事讨伐刑的刑事司法特点。基于以上内容,本文得出结论:德政决定了慎刑、中刑、教化刑的司法选择,并以军事讨伐刑来恢复或矫正被破坏了的德政秩序;慎刑、中刑、教化刑的司法选择又成就了德政的内容和价值,并通过军事讨伐刑巩固了德政秩序。在此结论的基础上,本文又提出包括天命、德政在内的司法治理模式这一拓展性的结论,以深化对西周时期司法思想及其与德政和天命关系的理解。
[Abstract]:This paper makes a comprehensive study of the moral and judicial choice in the period of the Western Zhou Dynasty, which is divided into five chapters in addition to the introduction and the conclusion.
The first chapter focuses on the moral problem which is the basis of the judicial value. The German government is based on the universal moral consciousness, and produces the moral ideology on the basis of the universal moral consciousness of the Zhou people. The rule of virtue, the benefit of the people, the mercy of the people, the abundance of food and food, the ability to choose the virtuous and the ability, the policy of treating the people with the policy of benevolence and kindness, and the desire of the people, and the desire of the people, must be taken from them. The basic value choice of teaching and chemical punishment is to reflect the spirit and principles of the German government, and to punish the feudal states that destroy the moral order by military crusade to restore or consolidate the German political order.
The second chapter mainly discusses the thought of Prudential punishment under the German government and the substantive guarantee and procedural guarantee of prudent punishment. Under the German government, the application of the penalty is bound to be prudent, and the abuse of punishment does not conform to the spirit and principles of the German government. The unearthed literature and the literature in the Western Zhou Dynasty reflect the content of the thought of Prudential punishment. For example, Jin Wenzhong's "clear punishment", The idea of the rulers' prudent punishment can not be interfered with at random in order to embody the intention of the rulers to be prudent. The judicial officer should be careful to punish the criminal, not to kill the innocent, and even to the person who has committed a felony so as to show the virtue of the ruler's good life. The judicial officer is to the suspect. When the examination is done, it is not easy to dispose of it, and when it is not easy to break the prison, it can not be seen as an auspicious thing to break the prison. It has two aspects of the thought of prudent punishment in the period of the Western Zhou Dynasty. The thought of prudent punishment in the period of the Western Zhou Dynasty has two aspects of guarantee, the other is the substantive guarantee, the two is the procedural guarantee, and the thought of prudent punishment is implemented in the system level. The judicial officer should ask for the public opinion in the trial of the prison in order to show the prudent punishment. This is the embodiment of the thought of the people in the Western Zhou Dynasty in the judiciary. In the Western Zhou Dynasty, the prudent punishment is still restricted. Generally speaking, the major crimes involving the life and property and the patriarchal ethical crimes are not applicable to the principle of prudence.
The third chapter mainly discusses the educational function of the German government and the judicature. The implementation of the German politics is bound to take the education as the duty, and the Judicature under the moral education must also have the function of teaching, in order to maintain the moral order. This chapter includes the teaching and chemical functions embodied in the publication of the decree, the judicial enlightenment thought under the German government, and the teaching function of the judicial system. In this sense, it is in this sense that in this sense, we put the educational functions embodied in the publicity of the decree into the judicial teaching function. The judicial enlightenment thought under the German government is mainly reflected in the Zhou Zhou. In the literature of rite, "Shang shu >" and "Zhou Yi >", "Zhou Li > thinks that judicial trial and punishment are civilizing, which can make people turn to good. The enlightenment function of the judicature is not only reflected in the judicial idea but also in the judicial system and judicial practice. The judicial teaching function is embodied in the judicial system and the judicial practice. The teaching function is realized in the concrete punishment through the implementation of the judicial system and the judicial practice. In the end, the moral order of non litigation was realized.
The fourth chapter mainly discusses the positive problems in the government and the judicature. As the important content of the German government, the Chinese German thought determines the right choice of the judiciary. The thought of China and Germany originates from the concept of Zhou Shang Zhong, and has produced the Chinese German Thought on the basis of the concept of Shang Zhong. Whether the judiciary is right or not depends on whether a judge has a moral quality. The judiciary is called "no well (penalty)" or "no well or no well" in the inscription. In the judiciary, the judiciary is asking the judicial officer to observe the law only, the law is tried strictly by Yan Ge, and the use of all kinds of evidence should not be placed subjectively. In order to ensure the justice in the judicature, it is necessary to use the system of direct prosecution to realize the right in the judicature. In the Western Zhou Dynasty, there was not only the justice in the judicature but also the phenomenon of judicial equality, which can be said that the judicial of the West Zhou Dynasty is the contradiction and unity of the middle and the equal differences.
The fifth chapter mainly discusses the German politics and military crusade. In the concept of Zhou man, military crusade is a kind of punishment, which belongs to the content of criminal justice. Since it is a kind of punishment, the military crusade is a kind of punishment, which shows that the object of being crusade is bound to be guilty, which mainly includes the crime of rebellion and the crime of "not enjoying the court", and they are all the destruction of the moral order. The purpose of the crusade is to punish the feudal states that undermine the German political order, to restore or consolidate the moral order of the German government. The main body of the execution of the military crusade is the army, so the army has been paid extra attention to, and there are more complete provisions in the compiling, decrees and judicial duties. On the trial and punishment of the punishment and the prisoners, it is a moral act to express the military Crusade, which is a moral character. This is the characteristic of the concept of war. The trial and punishment of the prisoners is the completion stage of the military Crusade, which highlights the judicial characteristics of the military Crusade.
Based on the above content, this article draws a conclusion that the German government decides the judicial choice of prudent punishment, middle punishment and teaching and chemical punishment, and restores or corrections the destroyed moral order by military Crusade; the judicial choice of prudent, middle and civilized punishment has achieved the content and value of the German politics and consolidates the moral order through military crusade. The basis of this conclusion is the basis of this conclusion. On the basis of this, this article also puts forward the expansible conclusion of the mode of judicial governance, including the destiny of destiny and the government of virtue, in order to deepen the understanding of the judicial thought in the period of the Western Zhou Dynasty and its relationship with the moral and the destiny of the heaven.

【学位授予单位】：中国政法大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：D926;D929

【参考文献】