西汉前期黄老学说下的法律思想与法治实践研究

发布时间：2018-05-01 09:38

本文选题：道家 + 黄老学　；参考：《郑州大学》2007年博士论文

【摘要】： 西汉前期是中国法律思想史上一个重要的时期，短短的几十年中，官方法律思想发生了由法到儒的巨大转变，封建正统法律思想逐渐形成。这场巨大转变中的关键转折点正是黄老学派的法律思想。黄老学派是道家的一个流派，它产生于战国中期，流行于汉初。《黄老帛书》、《管子》四篇(《心术》上下、《白心》、《内业》)、简本《文子》是目前探讨黄老学派思想较为可靠的资料。从以上历史文献来看，战国黄老学派法律思想的内容可以概括为三点：道、法结合；刑德并用；礼法并用。黄老学派认为法是道的衍生物，是道这种自然法则在社会政治领域中的体现，以法治国是道家实现无为之治的必要手段。它从哲学层面讨论了法律的特征、起源以及立法、司法等问题，为法的存在做了哲学层面上的论证。它把刑、德与阴、阳联系起来，把天道作为使用刑、德的依据，指出刑、德是实行法治不可或缺的两种手段。黄老学派还提出了礼、法并用的主张，认为礼治和法治同样是实现无为而治的手段。黄老学派打着无为的旗号吸收了法治和礼治的主张，将儒、法两家的学说融入道家哲学体系内，形成了一种温和的法治主义。法家不相信道德教化的作用，认为依法行赏罚是唯一有效的治国手段。秦帝国推行法家专任刑罚、轻罪重罚的暴力主义政策，激化了社会矛盾，导致帝国迅速土崩瓦解。汉初不仅继承了秦代繁苛的法律，司法实践也深受秦代重刑主义影响。汉高祖时期西汉统治者就已经认识到秦政的弊端，，开始采取改革措施以减少秦政的不良影响。为了避免重蹈覆辙，汉初统治者认真反思秦政，积极寻找合适的治国理论，最终选中黄老学说作为政治指导思想。从汉惠帝到汉景帝时期，黄老学派的法律思想极大地影响了汉代的法治实践，这主要体现在以下几个方面：第一，颁布内容丰富、全面的成文法，建立严密的法律体系，力图用法律规范调整社会生活的各个方面；第二，废除某些严酷的法令和刑罚，鼓励官吏在司法实践中采取宽大的政策；第三，颁布一系列限制剥削、休养生息的法令；第四，通过树立道德榜样、赦免罪人等途径教化人民；第五，为吏之道发生变化，出现“循吏”和“长者”型官吏。黄老学派的法律思想对西汉前期的立法活动也产生了重大影响。在黄老学派礼法并用思想的指导下，汉律被依照礼制的精神改造，礼与法逐渐开始了融合的历程，这主要表现在四个方面：第一，制定法律维护家庭伦理道德；第二，按血缘关系定罪量刑：第三，对老、幼、妇女、有疾者减免刑罚；第四，优待宗室、官吏、有爵者。西汉前期在黄老学说指导下进行的法治实践，在客观上为官方法律思想从法家到儒家的转变奠定了良好的基础。西汉前期是封建正统法律思想形成的重要时期，黄老学派的哲学思想为汉初新儒学吸收，为封建正统法律思想的形成提供了思想养料。以贾谊、陆贾、董仲舒为代表的汉初儒者广泛吸收诸子之学，创建了一个有别于先秦儒学的汉代新儒学体系。这种新儒学在汉武帝时期取代了黄老学的官方哲学地位，并在此后长期占据官方法律思想的地位，形成了封建正统法律思想。在汉初新儒学的形成过程中，陆贾、贾谊、董仲舒等人大量吸收了黄老思想。他们借鉴了黄老学派的哲学概念和论证方式，用道家的“道”、“德”、“无为”论证礼义教化的价值，为儒家的礼义教化主张找到了哲学依据。其中董仲舒对黄老学的吸收、改造最为成功，他把黄老学派的阴阳刑德理论改造成了德主刑辅理论，这一理论对后世产生了重大影响。《淮南子》是西汉黄老学的总结之作，它的法律思想是对先秦以来黄老学派法律思想的总结。《淮南子》的法律思想紧紧围绕着“无为”展开，其法律思想内容可分为六个方面：以道统法的法律观；无为而治的立法观；无为而治的执法观；法律起源论；法与术、势的关系；法与礼乐、仁义的关系。《淮南子》继承了法家关于法的公正性的进步主张，发扬了传统的民本主义精神，一改法家君权至高无上的立场，提出了反对封建特权的进步思想。由于《淮南子》一书成于众人之手，其中各篇思想倾向并不完全一致，在它的思想体系内部充满了矛盾。
[Abstract]:The early period of the Western Han Dynasty was an important period in the history of Chinese legal thought. In the short decades, the official legal thought had changed from law to Confucianism. The feudal orthodox legal thought was formed gradually. The key turning point in this great transformation was the legal thought of the Huang Lao school. The Huang Lao school is a school of Taoism. In the middle of the Warring States period, it was popular in the early Han Dynasty. The yellow and old silk books, the four articles of Guan Zi (< heart art > up and down, < Bai Xin >, < internal industry >) were the more reliable materials to discuss the thought of the Huang Lao school. From the above historical literature, the contents of the legal thought of the Huang Lao school in the Warring States can be included in the three points: the way, the law combination, the punishment and the use; the etiquette and the use. The Huang Lao school thinks that law is a derivative of Tao. It is the embodiment of this natural law in the social and political field. The rule of law is a necessary means for the Taoist to realize the inaction of the rule. It discusses the characteristics of the law, the origin, the legislation, the judicature, etc. from the philosophical level, and makes a philosophical argument for the existence of the law. In connection with the sun, the sun is used as the two means to implement the rule of law. The Huang Lao school also puts forward the idea that the rule of rites and the rule of law are the means to realize the rule of no action. The doctrine was integrated into Taoist philosophy and formed a moderate rule of law.
The Legalists did not believe in the role of moral education and believed that the law of reward and punishment was the only effective means of governing the country. The violence policy of the Qin Empire, which carried out the special punishment of the Legalists and the heavy punishment of the misdemeanor, intensified the social contradictions and led to the rapid collapse of the Empire. In the early Han Dynasty, the Qin Dynasty had not only inherited the strict laws of the Qin Dynasty, but the judicial practice was also deeply influenced by the Qin Dynasty's heavy punishment doctrine. In the Han Dynasty, the rulers of the Western Han Dynasty had already recognized the malpractice of the Qin Dynasty and began to adopt reform measures to reduce the bad effects of the Qin administration. In order to avoid the repeated mistakes, the rulers of the early Han Dynasty carefully rethought the Qin administration, actively sought the appropriate theory of governing the country, and finally selected the theory of Huang Lao as the guiding ideology of political governance. The legal thought of the school has greatly influenced the practice of the rule of law in the Han Dynasty, which is mainly reflected in the following aspects: first, enacting rich content, comprehensive written law, establishing a strict legal system, trying to regulate all aspects of social life with legal norms; second, abolishing some harsh decrees and penalties, and encouraging officials to be in the judicial practice. Adopt a broad policy in practice; third, promulgate a series of decrees to restrict exploitation and rest; fourth, to educate the people by setting a moral example and pardon the exonerated people; fifth, changes in the way of official officials, and the appearance of "the officials" and the "elder" officials. The legal thought of the Huang Lao school also produced the legislative activities of the early Western Han Dynasty. Under the guidance of the ritual law of the Huang Lao school and with the guidance of the thought, the Chinese law was reformed according to the spirit of the ritual system, and the ritual and the law began to merge gradually. This was mainly manifested in four aspects: first, making the law to maintain the family ethics and morality; second, the punishment according to the blood relationship: Third, the old, the young, the women, the persons with the disease reduced and exempt from punishment. Punishment; fourth, the preferential treatment of the clan, the official and the Duke. The practice of the rule of law under the guidance of the theory of Huang Lao in the early Western Han dynasty laid a good foundation for the transformation of the official legal thought from the legalist to the Confucianist.
The early period of the Western Han Dynasty was an important period for the formation of the feudal orthodox legal thought. The philosophical thought of the Huang Lao school, absorbed by the new Confucianism in the early Han Dynasty, provided ideological nourishment for the formation of the feudal orthodox legal thought. The Confucian scholars, represented by Jia Yi, Lu Jia and Dong Zhongshu, extensively absorbed the scholars of the Han Dynasty and created a new Confucianism in Han Dynasty different from the Confucianism in the pre-Qin period. This new Confucianism took the place of the official philosophical status of Huang Lao Xue during the period of the Han Wu Emperor, and took up the status of the official legal thought for a long time and formed the feudal orthodox legal thought. In the process of the formation of new Confucianism in the early Han Dynasty, Lu Jia, Jia Yi, Dong Zhongshu and others have absorbed the Huang Lao thought in large numbers. They borrowed the philosophy of the Huang Lao school. The concept and method of argumentation, using the Taoist "Tao", "Virtue" and "Inaction" to demonstrate the value of the doctrines of etiquette and meaning, and to find the philosophical basis for the Confucian doctrines of etiquette and meaning. Among them, Dong Zhongshu's absorption and transformation of the Huang Lao school is the most successful. He transformed the theory of yin and Yang of the Huang Lao school into the theory of morality and punishment. It has a great impact.
"Huainan Zi" is the summary of the old school in the Western Han Dynasty. Its legal thought is a summary of the legal thought of the Huang Lao school since the pre-Qin period. The legal thought of "Huainan Zi >" is closely related to "Inaction", and its legal ideas can be divided into six aspects: the legal view of the Taoism law, the legislative view of the non governance and the law enforcement view of the rule of law. The origin of law; the relationship between law and art; the relationship between law and power; the relationship between law and ritual and music and benevolence. The Huainan son inherited the progressive view of the Legalism of law, carried forward the traditional spirit of the people's principle, changed the supreme position of the legalist monarchy, and put forward the progressive thought against the feudal privileges. As the book of < Huainan Zi > is the hand of the people The ideological tendencies of each of them are not exactly the same, which is full of contradictions in its ideological system.

【学位授予单位】：郑州大学
【学位级别】：博士
【学位授予年份】：2007
【分类号】：K234.1

【引证文献】