天下秩序与‘天下法’-中国法制史学会.pdf

天下秩序與「天下法」 ─ 以隋唐的東北亞關係為例 高明士* 要 目 壹、導言：關於天下、天命、天下秩序、天下法 貳、天下秩序三圈結構論 參、天下法 肆、結論 摘要 傳統天下秩序的理論，是以孔子所說的政、刑、禮、德 作為基本要素；循由結合、統治、親疏、德化四原理，依據 《禹貢》等經典規定，由近及遠而展開內臣、外臣、不臣的 三大圈基本天下秩序結構，而以君父、臣子關係作為天下秩 序的軸心。隨著漢以後確立儒教治國，於是儒教主義成為天 下秩序以及「天下法」運作的指導方針。「天下法」是依據 國內法的「德主刑輔、失禮入刑」的立法原理，建立秩序。 * 日本東京大學文學博士、國立臺灣大學歷史學系名譽教授。 2 《法制史研究》第十四期 到隋唐時期，乃建置完備的一元化天下秩序。這樣的天下秩 序，最具典型例子，就是當時的東北亞諸國與中國關係。 關鍵詞：外臣、冊封、朝貢、儒教主義 48 《法制史研究》第十四期 Chinese World Order under Heaven and the so-called “the Law under Heaven” －the case of Sino-Northeast Asian Relationship during the Sui-Tang Dynasties Kao, Ming-Shih Abstract The theory of traditional Chinese world order had been based on the elements of “politics, punishment, rites and virtues” proclaimed by Confucius. It follows four principles of integrating, governing, hierarchical and moralizing, according to the Classic of the Book of Documents(especially the Chapter of Yu-gong), proceed to a basic world order structure of three circles of Court Lieges, Outside Lieges and Non Lieges, depending upon the closeness to the Son of Heaven. This world order had been operated around the axis of father-son like patriarch versus subject relationship. Since the Han Dynasty China had established Confucianism as the governing ideology. Confucianism had become the guiding principle for world order and the institution of “the Law under Heaven”. “The Law under Heaven” was constituted according to the Han legislating principle of “virtue is the main, supplemented by penalty; the punishment was taking place