《韓非子》的規範思想—以倫理、法律、邏輯為論

Abstract

本論文以「《韓非子》的規範思想」作為研究主題，試圖以《韓非子》文本佐以黃老之學的其他相關文本作為本論題相關研究的材料。全文以倫理、法律、邏輯三大面向加以探討《韓非子》的規範思想。其中析論《韓非子》為學界所廣泛注意的法、術、勢三大政治哲學的核心主張，其實都可以涵括在倫理、法律與邏輯三大規範的研究領域中。筆者試圖透過中西哲學比較的方法，即藉由相應於倫理、法律與邏輯三大規範思想而形成的三門西方學科，如倫理學、法理學與邏輯學之思想、主張，與《韓非子》文本相互比較、激盪，突顯《韓非子》與西方倫理學、法理學與邏輯學這三門規範學科在思想上的同、異之處。 《韓非子》的君術思想含藏豐富的倫理思想，經由本文的研究與開發可以充分澄清、修正所謂韓非「否定道德」或「反道德」的「非道德主義」主張。在道德起源的問題方面，筆者認為其人性的主張並非「性惡論」，而應屬於一種本能傾向的「自然人性論」。《韓非子》的法律規範思想，則呈顯出其法理學思想竟結合西方自然法與法實證主義兩種表面上似乎格格不入的學說，此為《韓非子》法學的一大特色。另外，本文嘗試解決《韓非子》關於君王面臨法律的公平性、普遍性時，如何統合公利和私利此類道德抉擇的問題。在邏輯規範方面，韓非提出「參驗必知之術」並要求形、名必須符合彼此對應、一致的關係，是一種結合西方哲學中對應論與實用論的真理觀。如此要求實用的目的同樣表現在論辯原則上「以法禁辯」之主張。正因為過於偏重以功用為政治操作的最高指導原則，如此便導致純粹抽象的科學知識、形式邏輯知識難以充分地發展。本論文以倫理、法律與邏輯三大規範的面向來研究《韓非子》，也正符合太史公對韓非「喜刑名法術之學，而其歸本於黃老」的評判。

This dissertation’s study on “the thought of norms in Hanfeizi” is based on reviewing the text of Hanfeizi and other relevant texts of Huang-lao thought. It explores the normative thought of Hanfeizi from three aspects: ethics, law and logic. The main arguments of political philosophy of Fa, Shu, Shih, which generally interest the academic circles, are actually included in the range of the researches in ethics, law and logic. I try to illustrate the differences and sameness between Hanfeizi and western ethics, jurisprudence, as well as logic in the light of comparing the text of Hanfeizi and the thought of ethics, jurisprudence, and logic. The dissertation argues that the thought about the techniques of rulership in Hanfeizi embraces broad normative thought and clarifies the so-called “non-moralist” standpoint that Han Fei contradicted or opposed morality is indefensible. With respect to the issue of origins of morality, I presume Han Fei’s arguments on human nature is a kind of instinctive “viewpoint of natural human nature” rather than a “viewpoint of evil nature”. The thought of legal norms in Hanfeizi reveals the syncretism of western Natural Law and Positive Law, which is a distinctive feature of jurisprudence of Hanfeizi. In addition, this dissertation tries to unravel the question of how to unite public interests with private interests when the lord deliberates upon the equity and generality of laws. As regards the logical norms, Han Fei proposed “the method of tshan (check) and yen (test) to know the real facts” and demanded xing (forms) and ming (names) to be in the correspondent and coherent relationship, which is a kind of viewpoint of truth integrating the correspondence theory and pragmatism in western philosophy. According to this argument, “forbidding debates by laws” is fundamentally practical. Overweighting taking usefulness as the supreme principle of political operation, the purely abstract scientific knowledge and the knowledge of formal logic are insufficiently developed in Hanfeizi. To explore Hanfeizi from ethics, law, and logic pertinently accords Tai Shi Gong’s remark on Han Fei’s thought: his thought expressed the love to xing, ming, fa, shu and based on Huang-lao.