比较法理学视野中的韩非法理学———以富勒 《法律的道德性》 为参照

Han Fei 's Jurisprudence from the Perspective of Comparative Jurisprudence—Taking Lon L.Fuller 's The Morality of the Law as a Reference

摘要:

韩非是先秦法家的集大成者, 富勒是当代西方新自然法学的代表人物。 表面上看, 两者没有可比性。 但是, 经过重新建构, 立足于比较法理学进行文明互鉴, 他们的理论逻辑有较强的关联性。 韩非的法理学可以通过富勒的 《法律的道德性》 一书来透视, 根据此书的结构与框架, 可以发现, 韩非也论述了 “ 两种道德” 。 其中, 惩罚性的法律相当于 “ 义务的道德” ; 至于奖励性的法律, 则相当于 “ 愿望的道德” 。 富勒提出了关于 “ 法律的内在道德” 的八项原则, 针对这八项原则的大部分内容, 韩非都有论述。 富勒认为, 法律是一项有目的的事业, 且这项事业的成功取决于那些从事这项事业的人们的能量、 见识、 智力和良知。 富勒如此界定的 “ 法律的概念” , 与韩非对法律的理解遥相呼应: 韩非也把法律看成是一项事业, 且把这项事业寄托在君主身上, 因而对君主的能量、 见识、 智力、 良知提出了相应的要求。 富勒论述了法律的实体目标, 韩非也论述了法律的实体目标: “ 唯治” 与 “ 多力” 。 韩非作为先秦学术思想的最后一座高峰, 他的法理学可以在富勒的法理镜像中得到很好的映照, 表明韩非的法理学具有一定的世界意义。

Abstract:

Han Fei is the epitome of pre-Qin legalists，and Fuller is a representative scholar of contemporary western new natural jurisprudence. On the surface，there is no comparability between the two. However after reconstruction based on mutual learning of civilizations and comparative jurisprudence， their theoretical logic has strong relevance. Han Fei _'s jurisprudence can be viewed through Fuller _'s book The Morality of Law. In this book，Fuller discusses two types of morality. Interestingly，Han Fei also discusses two types of morality， among which punitive law is equivalent to the morality of obligation. As for the law of reward，it is equivalent to the morality of desire. Fuller proposes eight principles regarding the inherent morality of the law：firstly the generality of the law. According to Fuller：_“There must be rules. We can express this as a general requirement._” Secondly， enacting laws， or in other words， laws must be made public. Thirdly， laws cannot be traced back to the past， and retroactive laws cannot be accepted. Fourthly， the law should be clear， and the requirement of clarity is the most fundamental element of legality. Fifthly， attention should be paid to avoiding conflicts in the law. In order to avoid unintentional conflicts in the law legislators need to be very cautious. Sixth，the law cannot demand impossible things. Seventh，the law should not be frequently changed. Eighth，there must be consistency between official actions and published rules. Han Fei has discussed most of these eight principles. Fuller believes that law is a purposeful cause，and the success of this cause depends on the energy，insight，intelligence，and conscience of those engaged in it. Fuller _' s definition of _“ the concept of law_” echoes Han Fei _'s understanding of law：in Han Fei _'s perspective，law is also a purposeful cause，and the purpose of law is to achieve _“the good governance of officials_”，_“national wealth_”， and _“military strength_” . In short， law is a purposeful cause for a strong country. In order to achieve this purpose，Han Fei requires that the people engaged in this cause，with the monarch as the core，must possess multiple aspects of_“energy，insight，intelligence，and conscience_”. The discussion on this subject actually constitutes the central theme of Han Feizi. Han Fei _'s demands and expectations for the monarch in terms of energy，insight，intelligence，and conscience mainly include：being able to overcome difficulties，abolishing private interests，keeping up with the times，and being able to use both law and ruling art. Fuller discusses the substantive goal of law，which is the external morality or value of law. Compared with procedural Natural law，it can also be called substantive Natural law. Han Fei also discusses the substantive goals of law：_“good governance only_” and _“multiple forces_” . In addition， Fuller emphasizes the need to establish a complete communication channel through the law，while Han Fei demands that_“speakers must follow the law_”， which can also be compared to Fuller _'s viewpoint. As the last peak of academic thought in the pre-Qin period，Han Fei _'s jurisprudence can be well reflected in the mirror of Fuller _'s legal principles，indicating that Han Fei _'s jurisprudence has certain universal significance.