【摘要】：《水滸》是中華民族的精神瑰寶。作者描寫(xiě)了梁山泊聚集一百零八個(gè)好漢替天行道，行俠仗義的故事。當(dāng)年，梁山泊因?yàn)榫奂倪@一百零八條好漢而成為一塊是非之地；后來(lái)《水滸》這部小說(shuō)因?yàn)槊鑼?xiě)了這一百零八條好漢，而成為“是非之書(shū)”。古往今來(lái)，人們對(duì)《水滸》的爭(zhēng)論與研究不計(jì)其數(shù)，但其中涉及法律史的研究并不多。以中國(guó)的傳統(tǒng)學(xué)術(shù)而言，所謂“文史一家”是人們的共識(shí)。筆者認(rèn)為以中國(guó)古典文學(xué)作為資料探討中國(guó)法律史的問(wèn)題不僅是可行的，，而且是有學(xué)術(shù)價(jià)值的。本文就是筆者通過(guò)研究《水滸》和法律史之間的關(guān)系而展開(kāi)的。 文章的第一部分分析了《水滸》產(chǎn)生的古代法制環(huán)境。筆者結(jié)合作者所處的明朝的法制狀況探析了《水滸》產(chǎn)生的社會(huì)根源。明朝晚期，皇帝昏庸腐朽，法制殘酷恐怖，百姓生活在統(tǒng)治者的經(jīng)濟(jì)壓迫和政治恐怖之中。作者生活在這種環(huán)境之中，深深的體會(huì)到了老百姓的恐懼和困苦，于是他描寫(xiě)了一百零八條好漢敢于反抗朝廷的英雄行為，這些俠客們具有強(qiáng)烈的反叛精神，他們替天行道，為受苦百姓伸張正義，使受壓迫的百姓們?cè)诤诎档纳鐣?huì)中看到一絲光明，所以他們對(duì)小說(shuō)中的俠客義士的人格魅力和英雄行為津津樂(lè)道，于是《水滸》得以廣泛傳播，并且流傳至今。一句話概括，《水滸》中的俠客是在當(dāng)時(shí)的法制環(huán)境中不斷追求自由與正義的過(guò)程中誕生的。俠客們誕生以后，他們的俠義精神補(bǔ)充了古代的法制精神，為古代制度打上了正義的補(bǔ)丁。 文章的第二部分分析了《水滸》中所體現(xiàn)的儒家天道法律思想。筆者認(rèn)為這是這部小說(shuō)所表現(xiàn)的最鮮明的法律史特點(diǎn)。漢朝以前的儒家倫理法是以“仁”學(xué)為其核心而形成一個(gè)體系的，經(jīng)過(guò)大儒學(xué)家董仲舒改造后的儒家倫理法則以天人觀為其主線而貫穿成的一個(gè)宏大思想體系，以“天人合一”、“天人感應(yīng)”、“法天而行”為其宇宙觀，“君權(quán)神授”為其旨?xì)w�！端疂G》的主題思想“替天
[Abstract]:The Water margin is the spiritual treasure of the Chinese nation. The author describes the story of Liang Shanbo gathering 108 heroes to act for heaven. At that time, Liang Shanpo became a place of right and wrong because of the gathering of the 108 heroes; later, the novel Water margin became a book of right and wrong because of the description of these 108 heroes. Since ancient times, there have been countless debates and studies on Water margin, but there are few researches on the history of law. In terms of traditional Chinese learning, the so-called "one family of literature and history" is a common understanding. The author thinks that it is not only feasible but also of academic value to discuss the problem of Chinese legal history with Chinese classical literature as data. This paper is through the study of the relationship between the Water margin and the history of law. The first part of the article analyzes the ancient legal environment of Water margin. Based on the legal system of Ming Dynasty, the author analyzes the social origin of Water margin. In the late Ming Dynasty, the emperor was senseless and decadent, the legal system cruel and horrible, and the people lived in the economic oppression and political terror of the rulers. Living in such an environment, the author deeply realized the fear and hardship of the common people, so he described 108 heroes who dared to resist the court. These chivalrous men had a strong rebellious spirit, and they acted on behalf of heaven. For the suffering people to uphold justice, so that the oppressed people in the dark society to see a glimmer of light, so they love the novel chivalrous justice of the personality and heroic behavior, so that the "Water margin" can be widely spread. And passed on to this day. In a word, the knights in Water margin were born in the process of pursuing freedom and justice in the legal environment of that time. After the birth of chivalrous men, their chivalrous spirit supplemented the ancient legal spirit and patched the ancient system with justice. The second part of the article analyzes the Confucian law thought embodied in the Water margin. The author believes that this is the most distinctive feature of the legal history of the novel. Before the Han Dynasty, the Confucian ethics law formed a system with "benevolence" as its core, and the Confucian ethics law after being reformed by Dong Zhongshu, a great Confucian scholar, took the view of Heaven and Man as its main line and formed a grand thought system. "the unity of nature and man", "the induction of heaven and man", "the law of heaven and walk" as its view of the universe, "monarchy" as its purpose. "Water margin" of the theme of "for heaven"
【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2006
【分類號(hào)】：D929;I207.412

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