本文選題：韓非　切入點(diǎn)：君主理論　出處：《環(huán)球法律評(píng)論》2013年04期 　論文類型：期刊論文

【摘要】：權(quán)力的構(gòu)成及運(yùn)作方式是政法理論的核心命題之一。在以君主統(tǒng)治樣態(tài)存在的政制關(guān)系中,作為權(quán)力系統(tǒng)的承載者與運(yùn)作者的君主,是不同政法維度的關(guān)系的連接者。本文以韓非的君主權(quán)力及其運(yùn)作方式為切入點(diǎn),圍繞君主得以集權(quán)獨(dú)斷的理論基礎(chǔ),分析韓非以君主獨(dú)治為目標(biāo)的制度設(shè)計(jì)中各種規(guī)范的具體應(yīng)對(duì),從君臣之維、君民之維、君國(guó)之維、君法之維及君主的人格與位格之維等不同角度揭示其君主理論的內(nèi)在對(duì)應(yīng);法要求君主的公正開明與術(shù)要求君主的詭譎莫測(cè)之間形成了巨大的張力,兩者對(duì)于君主的形象是互相排斥的,兩者的統(tǒng)一只能在于圣人一身,即以反制度的術(shù)達(dá)成制度化的法,而因君主不受法的約束且高居于法之上,在法與術(shù)的運(yùn)用中,君主不能保證法的公開性與明確性不受術(shù)的破壞,法的規(guī)則之治屈從于君主的權(quán)力權(quán)威。經(jīng)由法術(shù)勢(shì)的結(jié)合達(dá)到的君主獨(dú)治狀態(tài),基于勢(shì)而形成的中主之治與運(yùn)用法術(shù)所要求的圣人之治的偏差,不但在君法維度,而且在君主的人格與位格維度上出現(xiàn)了難以調(diào)和的沖突。此種沖突使其理論未能在實(shí)踐中達(dá)到其預(yù)設(shè)的"明主之國(guó)"的明主之治,"至治之國(guó)"與"至安之世"無(wú)從實(shí)現(xiàn)。在此基礎(chǔ)上進(jìn)一步探討君國(guó)層面上的政權(quán)存續(xù)問題,韓非在應(yīng)對(duì)封建之天下與大一統(tǒng)之專制這兩個(gè)面相的國(guó)家時(shí)所產(chǎn)生的內(nèi)在沖突,更彰顯了其理論的時(shí)代意義。
[Abstract]:The constitution and mode of operation of power is one of the core propositions in the theory of political law. In the political relations which exist in the form of monarchy, the monarch, as the bearer and operator of the power system, is the monarch. Based on Han Fei's sovereign power and its operation mode, this paper focuses on the theoretical basis of the monarch's centralization and arbitrariness. This paper analyzes the concrete responses of various norms in Han Fei's system design aiming at the monarch's sole rule, and reveals the internal correspondence of his monarch's theory from different angles, such as the monarch's, the people's, the monarch's, the monarch's law, the monarch's personality and the monarch's position. There is a great tension between the justice and openness of the monarch and the inscrutability of the monarch required by the law. They are mutually exclusive to the image of the monarch. The unity of the two can only be attributed to a sage, that is, to reach an institutionalized law by the technique of anti-institution. Because the monarch is not bound by the law and lives above the law, the monarch cannot guarantee that the openness and clarity of the law will not be destroyed by the art in the application of the law and the art. The rule of law is subservient to the authority of the monarch. The state of monarchy achieved by the combination of magic power and the deviation between the rule of the lord based on the power and the rule of sage required by the use of magic are not only in the dimension of monarchical law, Moreover, there is an irreconcilable conflict in the dimension of the monarch's personality and position, which makes its theory fail to achieve its presupposition of "the state of the lord" in practice, the rule of "the kingdom of the lord", the "state of rule" and the "world of peace". On the basis of this, the question of the survival of political power at the level of the monarch is further discussed. Han Fei's internal conflict in dealing with the feudal world and the monolithic despotism of the two countries revealed the significance of his theory.
【作者單位】： 中南大學(xué)法學(xué)院;
【分類號(hào)】：D092;B226.5

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本文編號(hào)：1626012