热度 5|
正义论
郭国汀
什么是正义?法律是有关强制力的规则;正义是有关道德的规则。实证主义与自然法事实上可以通过自然法[1]与自然正义相连;正如霍布斯和亚里士多德[2]加调的那样,正义是有关道德的规则,某种非正义的法律,其作为实在法有强制力,正如西赛罗[3],阿奎那[4]和许多其他法学家所讨论的那样,并非有法律约束力的法律。
柏拉图在考虑讨论内在诚实与正直并由此导出外在的诚实与正直时说:正义与人的外在因素无关,而与人的内在的真实自我和利害密切相关。因为正义的人不会允许他心中的某些因素相互干扰,或任由这些因素去做其他人的工作,他确立自已内在生活的秩序,做自已的主人,订立自已的法律,与自已和平共处;当他将前述内在可能与规模更高,更低,或居中的注释相比的三项原则相互约束时,以及中间间隔什么时,他有界限所有这些一起,不再是很多,但是成为一种完全温和与完美被调整的性质,然后他行动的收益,如果他必须行动,无论在财产的一件事情,或者在身体的治疗中,或者在政治或者私人商业的某些事情;始终想和叫喊那保护和与这个和谐的条件合作合理和好的行动,以及主持它的知识智慧,那任何时候损害他将叫的这个条件不公平的行动,以及主持它的见解无知[5]。
[1]. HOBBES, LEVIATHAN, Ch. XIV, para. 3. Hobbes' lex naturalis is the law of self preservation, implicitly via the use of force if necessary.
[2]. ARISTOTLE, POLITICS, Book V. What do we mean by "justice"?law is about force; justice is about morality. Positivism and natural law can, in fact, be linked (as Hobbes and Aristotle did) by distinguishing natural law (lex naturale) from natural justice. Justice is about morality, and an unjust law, while positively obligatory, is not legally binding - as Cicero, Aquinas, and many others discussed.
[3]. CICERO, THE REPUBLIC at 111, XXII (Loeb Classical Library, 1950), available at: (lat.).
[4]. THOMAS AQUINAS, SUMMA THEOLOGICA, SECUNDA SECUNDAE PARTIS §57 (Right), available at: .
[5] Martin, Thomas Owen, Justice, 2 Cath. U. Am. L. Rev. (1952) ,65. Plato considers it when he discusses the inner rectitude from which outer rectitude flows. Justice, he says, is concerned not with the outward man, but with the inward, which is the true self and concernment of man: for the just man does not permit the several elements within him to interfere with one another, or any of them to do the work of others-he sets in order his own inner life, and is his own master and his own law, and at peace with himself; and when he has bound together the three principles within him, which may be compared to the higher, lower, and middle notes of the scale, and the intermediate intervals-when he has bound all these together, and is no longer many, but has become one entirely temperate and perfectly adjusted nature, then he proceeds to act, if he has to act, whether in a matter of property, or in the treatment of the body, or in some affair of politics or private business; always thinking and calling that which preserves and cooperates with this harmonious condition just and good action, and the knowledge which presides over it wisdom, and that which at any time impairs this condition he will call unjust action, and the opinion which presides over it ignorance.
天道至大 | ![]() |
易道天成 |