话语与叙事：文化视域下的情理法

发布时间：2018-09-07 14:29

【摘要】：情理法作为传统的法文化与古人对于法律生活的认识是息息相关的。一方面,在立法上要“上稽天理、下揆人情”;另一方面,在司法上要“准情酌理”、“处断平允”。可以说,“合情合理”在传统的观念中,不仅是一种行为模式的合理性,而且还可以表征为一种价值评判标准和社会正义观。实证研究表明,情理法不仅仅存在于“历史”的文本中,同时也作为历史的积淀潜在地影响着当下人们的观念以及对司法审判结果的接受。因而,情理法的研究既具有挖掘传统法文化精髓的意义,同时又可为时下的司法实践寻找一条具有“知识论”意义的经验。对于情理法的研究,国内与国外的学者均投入了很多的精力。国外学者以滋贺秀三和黄宗智为代表。前者认为,人情、事理和国家的实定法一样,在民事审判中充当着“法源”的地位,情理作为一种“常识性的衡平感觉”,起到修正“法”的作用,因此,法官在司法中经常是用人情和情理断案的。而黄宗智与滋贺氏的观点截然相反。黄氏认为,对于传统司法的认识应该区分表达和实践,滋贺之所以得出上述结论是受到官方表达的影响,而在实践中州县官员基本是依法断案的;在调解的领域里,情就是人情或人际关系,理就是道理。从两位学者的理论交锋来看,滋贺氏和黄氏虽然均注意到了在理论的阐释中回避“西方中心主义”的局限,但无疑是不成功的。同时,黄氏也人为地扩大了表达和实践之间的区别,且忽略了二者之间的互融性。国内学者立足于本土性,在认识到情理法与中国人的内在联系的基础上,开始关注情理法的语义,阐释情理法的合理性,并将情理法提升为中国传统法律文化的“性状”或“品格”。但就情理法这一具有“长时段”和“宏大叙事”的文化现象而言,上述研究成果仅仅是从“问题”的某个方面为切入点而取得的,缺少对于“情理法”文化的整体性认识,这无疑是“理论”研究的一个缺憾。本文即是出于前述“问题意识”而从文化角度对传统情理法展开研究的。首先,将“情理”作为传统法文化中的一个话语“符号”,其目的是在“知识考古”的意义上,挖掘情理的“话语—知识—权力”之间的内在联系,阐释其“共时性”意义。其次,将历史中的涉关“情理”的立法、司法和笔记故事的文本,作为古人的一种“叙事”类型,在古人的经验嬗变中厘清其生产和再生产的过程,以阐释其“历时性”意义。对于上述立意的阐释,本文是从以下三个方面展开的。其一,从本体论的角度,梳理了情和理在传统观念中的意义。“情”发自于心,具有情感的涵义,同时还具有案情、情节、情况等客观实际的涵义。而“理”由于宋明理学的原因,不仅指事物的规定性,同时还具有道德的规范性的涵义。正是情和理对古人观念的建构作用,使得传统的司法实践带有情理法的特征。通过以《名公书判清明集》为考察对象,我们可以发现,“情”在判词中的意义是多元的,可以分为人际关系(人伦)、公序良俗、事实情节和人之常情等四个方面的涵义。而“理”更多的是对于保证判决的合理性而言的。当然,在司法的语境下,“人情”其实具有常识的意义,而“天理”则指明了审断的正当性。其二,从叙事的角度,阐释情理法在历史中的发展。就叙事的主体以及传统社会的结构而言,叙事具有两个面向:官和民。官方叙事是以官方记录的历史和判词为表现形式,反映了主流的文化和价值观。在官方叙事中,本文首先从立法的角度阐释了法律合于情理,其实是将法律和道德融会在一起,即学者们所谓的“法律的道德化”和“道德的法律化”。其次,在司法领域,为了使司法的结果合情合理,法官需要结合儒家思想中“忠和恕”、“经和权”的观念来审理案件。这即是情理法中所蕴含的人文精神和人文情怀。当然,在立法和司法中尽“情理”,其实是与古人的治世理念和举措有着直接联系的。民间叙事是一种“无文字”或口头形式流传下来的情理法的叙事。当然,我们也可以从官方的文本中窥得一二。民间叙事作为官方叙事的参照,对于整体理解传统的法文化具有根本意义。通过对《阅微草堂笔记》的实证研究,我们可以发现,在乡下小民的诉讼中,其诉讼请求是多元的,有的为“申冤”、有的为“尽孝”,有的为“争利”等等,这是法官在司法中应该注意的问题。在生活世界中,一些纠纷是通过调解的形式了结的,这是考察普通小民的情理观念的一个重要面向。在家庭纠纷中,纠纷解决的一个重要依据是家庭的伦理道德;而在与其他人的纠纷调解中,则更多的是由经济考量决定的。另外,复仇也是民间一个具有代表性的现象。复仇,一方面因国家法的规定,而受到禁止;另一方面又因与儒家的伦理道德相一致,而受到“礼”的鼓励。其三,情理的官方话语和民间话语集中交汇在传统的司法环节,表现为用“人情”来折中“法意”。这虽然是传统行政权威有限性的必然要求,但我们可以从中深刻体会到情理中“话语—知识—权力”的内在意义。其实,情理司法就是通常意义上的衡平司法,以情理司法即意味着,一方面从案件的特殊性出发,寻找与特定的“情”相一致的法律惩罚措施;另一方面也通过法律精神来缓解法律的僵化性。这两点无疑对今天的司法具有重要的借鉴意义。可以说,上述三个方面从整体上有针对性地阐释了情理的在历史中的表象及其深层次的结构,这不仅还原了情理法的生成空间和实践方式,而且指出了其局限性和借鉴意义。认识历史是为了给传统寻根,而反思历史则是为了使传统更好的为我们这个时代提供助力。
[Abstract]:Reason law, as a traditional legal culture, is closely related to the ancients'understanding of legal life. On the one hand, it is necessary to "inspect heaven's principles and degrade human feelings" in legislation; on the other hand, it is necessary to "allow reason to be reasoned" in judicature and "judge fairly and justly". Empirical studies show that rational law not only exists in "historical" texts, but also, as a historical accumulation, potentially influences people's concepts and their acceptance of judicial results. Meanwhile, the significance of cultural essence can also provide an experience with the meaning of "epistemology" for the judicial practice at present.
Scholars both at home and abroad have devoted a lot of energy to the study of the law of reason. Foreign scholars take Shiga Xiusan and Huang Zongzhi as representatives. The former holds that human nature, as well as reason, act as the source of law in civil trials, and reason, as a sense of common sense and a sense of equity, amends the law. Huang believed that the understanding of traditional justice should be differentiated between expression and practice. The reason why Shiga reached the above conclusion was influenced by official expression, and in practice, state and county officials basically decided cases according to law. In the field of mediation, love is human relationship or interpersonal relationship, which is the reason. Seen from the theoretical confrontation between the two scholars, Shiga and Huang have both noticed the limitation of avoiding "Western-centrism" in their theoretical interpretation, but it is undoubtedly unsuccessful. At the same time, Huang has artificially expanded the distinction between expression and practice. And ignore the mutual fusion between the two.
Domestic scholars, based on their native characteristics, begin to pay attention to the semantics of rational law, explain the rationality of rational law and elevate it to the character or character of traditional Chinese legal culture on the basis of recognizing the internal relationship between rational law and Chinese people. As far as the phenomena of transformation are concerned, the above-mentioned research results are only obtained from a certain aspect of the "problem" as a breakthrough point, and the lack of an overall understanding of the "rational law" culture is undoubtedly a flaw in the study of "theory".
This paper is to study the traditional law of reason from a cultural perspective out of the aforementioned "problem consciousness". Firstly, it takes "reason" as a discourse "symbol" in the traditional law culture. Its purpose is to explore the internal relationship between "discourse-knowledge-power" of reason and explain its "synchronicity" in the sense of "knowledge archaeology". Secondly, the history of "reason" related to legislation, justice and the text of the story, as an "narrative" type of the ancients, in the ancients'experience in the evolution of its production and reproduction process, in order to explain its "diachronic" significance.
The interpretation of the above ideas is based on the following three aspects.
Firstly, from the ontological point of view, it combs out the meaning of emotion and reason in traditional concepts. Emotion originates from the heart and has the meaning of emotion. It also has the meaning of objective reality, such as case, plot and situation. By examining Ming Gong Shu Ju Qing Ming Ji, we can find that the meaning of emotion in judgment is pluralistic, which can be divided into four meanings: interpersonal relationship, public order and good custom, factual plot and human nature. "Reason" is more about guaranteeing the reasonableness of the judgment. Of course, in the judicial context, "human feeling" actually has the meaning of common sense, and "heaven" indicates the legitimacy of the judgment.
Second, from the narrative point of view, explain the development of rational law in history. As far as the subject of narration and the structure of traditional society are concerned, narrative has two aspects: official and people. Secondly, in the judicial field, in order to make the judicial results reasonable, judges need to combine the Confucian concepts of "loyalty and forgiveness", "classics and power" to try cases. That is, the humanistic spirit and feelings contained in the law of reason. Of course, in legislation and judicature, "reason" is directly related to the ancient ideas and actions of governing the world. Folk narrative is a kind of "no words" or oral form of narrative of the law of reason. Of course, we can also see from the official text. One or two. Folk narrative, as the reference of official narrative, is of fundamental significance to the overall understanding of traditional legal culture. Through the empirical study of the Notes of the Yaowwei Caotang, we can find that in the lawsuits of the peasants in the countryside, their litigation requests are pluralistic, some are "appealing for grievances", some are "filial piety", some are "striving for profits" and so on. In the world of life, some disputes are settled through mediation, which is an important aspect of investigating the common people's emotional concepts. It is determined by economic considerations. In addition, revenge is also a representative phenomenon among the people. On the one hand, revenge is prohibited because of the provisions of state law; on the other hand, it is encouraged by "rites" because it is consistent with Confucian ethics and morality.
Thirdly, rational official discourse and folk discourse converge in the traditional judicial links, showing the compromise of "legal meaning" by "human feelings". Although this is the inevitable requirement of the limitation of traditional administrative authority, we can deeply understand the inherent meaning of "discourse-knowledge-power" in rational. In fact, rational justice is just like "rational justice". Generally speaking, fair judicature means, on the one hand, seeking legal punishment measures consistent with the specific "feeling" from the particularity of the case, and on the other hand, alleviating the rigidity of the law through the spirit of law.
It can be said that the above three aspects have explained the appearance of reason in history and its deep-seated structure from the whole point of view, which not only restores the space and practice of reason law, but also points out its limitations and reference significance. To provide assistance for our times.
【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：D929

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