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Revenge and Confession——Taking the revenge of politics as an example
Author: Chen Yang (Associate Professor and Ph.D., Advanced Research Institute of Humanities and Social Sciences, Chongqing)
Source: Author Author Authorized Confucian Network Published
Original in “Exploration and Contest” 2017 Issue 3
Time: Confucius was in the 2568th year of Dingyou and the 20th day of the 20th spring of the 20th day of Guimao
Jesus March 17, 2017
[Content Summary] Behind the three famous stories of political revenge in the war era are the gifts of the perpetrators of the disagreement era for the righteous differences in revenge. From the change of revenge in the matter of revenge, understanding the legal regulations of revenge can propose a theoretical model of the interaction between Confucian ethics with three or five qualities and dynasty laws that restrict revenge. This real dispute over the contemporary rule of law construction such as “death punishment remains in ruins” has also been triggered.
Problems and definitions
The conflict between revenge and the law of revenge, or the ethical responsibility of revenge and the sanctions of national law on private revenge is a serious problem that gathers endlessly in Chinese legal history. In recent years, Teacher Su Li’s “Revenge and Law” (simplified “Revenge”) has been released from the Yuan Dynasty drama “The Great Revenge of the Zhao Family” and “Shi Ji” and “Shi Ji” to emphasize the social changes in China’s revenge from the perspective of social sciences, and analyze the interaction between the revenge system implemented by the evacuation and the centralized judicial system. In the congressional department, Su Power emphasized that “human system” such as revenge or punishment must be subject to two basic restrictions (social science): on the one hand, it is the contract of social environment and conditions, and on the other hand, it is the biological contract of human beings. Therefore, even in a legal society where public power has imposed a legitimate punishment and punishment, the phenomenon of revenge has not been completely eliminated. In this sense, the construction of the rule of law requires treating the parties’ reproach nature seriously, and those who suffer injustice and grievances are brilliant – smart, beautiful, and charming. The program was broadcast, allowing her to maintain fair claims from public power. There is no doubt that “Revenge of Revenge” has greatly promoted the legal history and legal research of revenge, and at the same time left a space for later generations to explore and expand.
Based on the existing research, this article has moved from the following three questions: First, the reincarnation of revenge declined after the war, but why is it difficult for the modern law to stop revenge? Since the two Han DynastiesBaobao.com By the Southern and Northern Dynasties, the national law’s attitude towards revenge and the legal restrictions on revenge were also not stable. Emperor Hanzhang once formulated the “Light Insult Law” to determine that the legality of revenge for his father was in line with the law. After the Tang and Song Dynasties, the legal laws were generally general. In general, it is necessary to stop revenge, but there are still disputes in reality. It was not until the Ming and Qing dynasties that a relatively perfect legal framework for revenge was established. Second, can the judicial system of the centralized dynasty and the “private revenge” of evacuation be a binary relationship? As the first major dynasty with centralized dynasty, the Qin Dynasty has been in history. The “legal system” power in the previous example suffered “death in two lifetimes”. One of the reasons is that the laws and military regimes focus on cannot manage this vast country, and the second reason is that the “six countries” cannot adapt to and recognize the Qin system. Therefore, the true unity of politics and laws requires the integration and recognition of civilizations, which is Emperor Hanwu.” The political and legal landscape of respecting Confucianism alone. Since Han Dynasty, many dynasties have regarded Confucianism as the focus of “Three Elements and Five Ethnicities”, which is the basis of establishing the country and the foundation of legislation. Therefore, the dynasties have adopted a broad tolerance for revenge for their parents out of filial piety. Third, scholars discussed the revenge of revenge and the conflict between the law, and noticed the laws of revenge The system constantly strengthens historical changes, but neglects the continuous strengthening historical changes of the system of revenge ethics. The solidification of public power not only depends on the centralized judicial power and its violent institutions, but also means the solidification of the form of consciousness. Previous discussions often set the binary opposition of the law of rituals and are interested in unintentionally condensing the revenge ethics. The historical changes of his own history, and there is no more attention to the interaction between the laws of revenge and the law of revenge. In the context of the “Five-Legend” social relations focusing on clans, the three stories of “Year” and the three stories of “Year” and were dragged to this environment after staying in the laboratory for a few days. Ye also took advantage of the rest of the “Three Gifts” and other late Confucian classics of “The Three Gifts” to deal with the ethics of revenge. The scope and restrictions have been discussed in detail, regardless of the differences in the academic standpoints in the three editions of “Age” and the differences. In the large dynasty that was organized in the country, the responsibility of revenge from the Wulun not only challenged the dynasty laws of the centralized power, but also became an “internal” crisis that hindered the internal order of the Wulun. The mainstream meaning after the Han Dynasty In the Song Dynasty, Confucianism, on the one hand, maintained the stable structure of the Five-Len by confirming the priority of the Three-Len, thus greatly limiting the strength and scope of revenge. On the other hand, it emphasizes the monarch’s main responsibility to maintain the three-Len Five-Len, thereby establishing the legitimacy of the monarch’s legal management. As the most modern revenge argument in China, the NorthIn “The Interpretation of Revenge”, Wang Anshi of the Song Dynasty emphasized that Confucian politics has resolved and surpassed the “interest” of revenge through good governance from “Today’s Zi” to “Yousi”: “Revenge is not the way to govern the world… The reason why revenge is excited is that the above failure to sue is not often punished.”
Understanding the complex relationship between revenge and the law of ceremonies in history requires finding a combination of civilization and revenge between social environment and human revenge nature. This is the representative of the Three Kingdoms and Five EthnicitiesConfucian ethics and legal practices of ptt. “Confucianization of Chinese laws and regulations” has long been a classic topic discussed in the history of legal laws and regulations. The purpose of this article is not to highlight the laws and regulations on revenge in the past, or to recount the disputes of Confucian scholars on revenge in the past, but to propose an interactive change framework between the three or five Confucian ethics and the dynasty laws that restrict revenge, so as to Contracting contracts helps to understand the laws and regulations of revenge from the ethics of revenge. Of course, the many problems that such a framework touches upon academic and legal history are undoubtedly too huge. This article takes an actionable point of entry: to advance from the political revenge stories in the war era, and to explore the Confucian tribute to the differences between the differences era against the righteousness of revenge. Developed from the above-mentioned question concept, this article discusses three different versions and the stand-alone war “assassin’s politics” story and the concept of the gift behind it. Looking back at history tomorrow, these three versions can be said to be the three most influential versions of political stories in modern and modern China, and reflect the divergence between revenge and the Three Five Lions. The various disputes and differences in political stories, if they are implemented in the laws and ethics, are related issues between the three and five lunarities. Revenge as a companion, seems to be one of the most remote aspects of the ethical responsibility of revenge, actually touching the primary and secondary positions within the five lunar region and their relationship with each other, and touching the focus of Confucian ethical theory of the three lunar region and the five lunar region.
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