格义的再现:法家学说与法学对等关系之建构

The Construction of the Equivalence between Legalism and Jurisprudence

在印度佛教传入中国的早期,为了促成中国人对于佛教名相的理解,竺法雅开创了格义之法。清末民初,在西方法学传入中国的早期,格义之法再次浮现:外来的法学被理解为中国的法家学说,法家学说与法学之间的关系,逐渐被建构成一种虚拟的对等关系。其中,严复运用格义之法,以中国固有的"法家"解释西方的"法学家";梁启超、沈家本、胡适等人以外来的法学解释甚至取代中国固有的法家学说,则是对反向格义方法的运用。反向格义也是格义。无论是以法家学说解释法学,还是以法学解释法家学说,都表明格义之法乃是中国现代法学兴起的一个环节。回顾法家学说与法学对等关系的建构及其终结,省思格义与中国现代法学之间的隐秘联系,是当下及未来中国的法学实现理论自觉的必要前提。

At the beginni standing Buddhist, Zhu fa-ya ng of India Buddhism coming into China, in order to created a Geyi method. In the late Qing Dynasty, Geyi jurisprudence having been regarded as the China legalist doctrine. Among them, Yan jurists to China by using the Geyi m Shi explained even tried to replace facilitate Chinese undermethod arose again： the fu explained the western ethod with China＇ s inherent legalism; Liang Qi-chao, Shen Jia-ben and Hu the Chinese inherent legalism with foreign jurisprudence, their method can be called the reversed Geyi method. Whether to explain the jurisprudence by legalist school or to explain the legalist doctrine by jurisprudence, it all shows that the Geyi method is a link of the rise of Chinese modern jurisprudence. Reviewing the construction and conclusion of the equivalence between legalist school and jurisprudence, and the secret connection between Geyi method and modern Chinese jurisprudence, is the necessary prerequisite for the realization of the theoretical consciousness of the current and future Chinese jurisprudence.