中国传统慎刑观对“制刑之义”的阐释  

The Expound of Righteous Punishment by Traditional Concept of Cautious Penalty in China

作　　者：吕丽[1] 

机构地区：[1]吉林大学法学院,吉林长春130012

出　　处：《法制与社会发展》2012年第6期150-157,共8页Law and Social Development

基　　金：司法部法治建设与法学理论研究项目"传统的慎刑观与死刑控制"(06SFB2024)

摘　　要：慎刑观是中国古代主流的刑法观,是传统刑法文化中最具特色的内容之一。古人所谓"制刑之义",即指刑事立法的宗旨,属于刑法观的基本范畴,也是慎刑观与重刑观两种对立的刑法观分歧的焦点之一,对该问题的解读是全面认识和深入理解慎刑观的前提和基础。按照慎刑观的理解,刑乃"不得已而用之"的"治恶之具",刑法的直接作用是"禁暴厘乱";刑法的主要目的在于"辅政助化","明刑弼教";而终极追求则是"以德去刑","刑期于无刑",以达到"刑措不用"的"大治"境界。儒家的"民本"思想、"仁政说"以及人性论是慎刑观的理论基础。The concept of cautious penalty is the mainstream view of criminal law in Ancient China, em bodies the most characteristic features of criminal legal culture. The righteous punishment in ancient China means the aim of criminal law and in the basic categories in the notion of criminal law, which also forms the focus of contradicting views on criminal law of cautious penalty and harsh penalty. This is the premise and ba sis of the view of cautious penalty. By the understanding of cautious penalty, criminal punishment is the tool towards evil as last resort of the state, the direct function of which is prohibit and control violence, the purpose is aid government and civilization, clear punishment for education. The ultimate aim is abolish punishment by virtue, ＂punishment in the aim of no punishment＂, so to reach the level of great governance that punishment is set but not in use. Confucius citizen - oriented though and merciful government and the theory on human na- ture is the theoretical basis for cautious penalty.

关 键 词：慎刑观 制刑之义 禁暴厘乱 明刑弼教 刑期于无刑 

分 类 号：D929[政治法律—法学] D924