古典德治的依宪治国功能有关“德法合治”论的补充性说明  

Constitutional Function of Rule by Virtue in Traditional China A Supplementary Exposition on the Theory of Co-governance of Virtue and Law

作　　者：杨陈 Yang Chen

机构地区：[1]华东政法大学法律学院

出　　处：《中外法学》2023年第1期106-124,共19页Peking University Law Journal

摘　　要：当代学者倾向于将传统中国的政治模式形容为“儒法国家”,即以儒家意识形态正当化法家化的国家体制。这种“德法合治”有效地降低了统治成本,实现了长治久安。然而,这种纯粹基于国家能力视角的解释却从侧面呼应了“中国古代专制论”,进而使得从传统中发掘出“依宪治国”资源变得不再可能。事实上,在“德法合治”之外,儒家德治理念有其自主性,这一理念经由法家化的国家体制,形成了一种清流主义的政治文化与心态,其内容大致包括道统与政统的分离、反绩效主义的治理观以及反形式主义的法律传统。这样的文化与心态虽未能固化为制度性传统,但却在历史上起到了一定的规范公权力尤其是主权性权力的作用,而这正可作为当代“依宪治国”事业的传统资源。Contemporary scholars tend to describe the political mode of traditional China as a Confucian-legalist state,i.e.,the ideology of Confucianism justified the legalist state system,and the enculturation function of co-governance of virtue and law effectively reduced the cost of ruling and achieved long-term stability.However,this explanation based purely on the perspective of state capacity echoes the theory of ancient Chinese despotism,which makes it impossible to find the resources of constitutional governance from traditional politics in China.In fact,beyond the co-governance of virtue and law,the Confucian idea of rule of virtue has its own autonomy.And this idea,through the legalistic state system,has formed a so-called“literocracist”political culture and mentality,which includes the separation of Confucian Moral Orthodox and Political Orthodox,an anti-meritocratic view of governance,and an anti-formalist legal tradition.Although such culture and mentality have not been solidified into institutional traditions,they have historically served to regulate the exercise of public power,especially sovereign power,which can serve as traditional resources for the contemporary constitutional governance in China.

关 键 词：德法合治 儒法国家 依宪治国 中国古代专制论 

分 类 号：D909.2[政治法律—法学理论]