再論流刑在北魏的成立——北族因素與經典比附

由於忽視北朝政權的特殊性,既有研究未能就流刑何以成立的問題提供滿意的答案。本文在華夏與內亞兩種傳統遭遇、碰撞、融合的背景下重新審視流刑入律的過程,指出流刑實爲北族習慣法與儒學觀念表裏結合的產物。內亞草原上存在過一套不同於漢魏刑制的流放刑傳統,匈奴、烏桓、突厥、蒙古等都曾沉浸其中。北魏前期推行的流徙之刑,就是由拓跋鮮卑帶入中原的北族習俗。太安年間源賀的上書,既拓展了流徙刑的施用範圍,又將這一部族刑制比附爲《尚書》所載之"流",爲其融入華夏典制提供了可能。在太和年間以律爲治的法制改革中,廣泛運用且被認爲與經典相符的流徙,始以"流刑"的面目被列爲法定正刑。爲營造取法聖人之制的形象,北朝隋唐歷次修律都將流刑包裝成上古之"流"的繼承者,其內亞淵源遂被掩蓋和遺忘。     

宋代流配地域的演变及其影响——以刺配法的实施为中心

宋代刺配刑泛滥,导致触法流配者大为增加。为避免因配隶人群大量聚集而导致的社会治安乱局,宋廷一方面施行诸路间相互移配、散配的政策,另一方面格于军政形势及祖制,将配隶地域逐步由京畿地区向南方远路转移。步入南宋,由于疆域的蹙缩及政治地理格局的剧变,流配地域在进一步南移中逐渐集中于五岭地域的远恶州军,而大量的逃亡配军刑徒与盐寇、峒寇相纠合,加剧了该区域及近邻州军的动乱,成为终宋之世都未能解决的地方军政难题。     

耐刑、徒刑关系考

秦及汉初,不仅司寇、隶臣妾、鬼薪白粲等较轻徒刑可以附加耐刑,即使城旦舂这样的重徒刑也可以附加此刑,律文中经常出现的“完城旦舂”实际就是“耐城旦舂”,学界所谓“完成旦舂”不附加任何刑的观点是值得商榷的。而且无论耐刑还是徒刑,均不能作为独立刑使用,二者必须互相结合,才能施加于罪犯身上。法律条文中的“耐”和“鬼薪白粲”、“隶臣妾”、“司寇”等刑名,其实是耐刑 徒刑的省略语。自汉文帝法律改革到南北朝后期,人们经常将徒刑罪称为“耐罪”,就是徒刑和耐刑必须结合的反映。     

宋朝的配隶法与厢军中的配军

宋朝的配军制度,是建立在配隶法基础上的强制罪犯充军的集兵制度,是宋代兵制中于募兵制之外又一个值得注意的特点。配隶法自宋初实行以后,逐步成为一个内容繁杂、适用于各种犯罪的刑种。两宋时期的厢军是配军数量较多的军种,配军不仅集中分布在厢军的牢城营,而且在厢军其他重役军分和一般军分中都有较多分布。由于配隶法适用范围的泛化和枉法滥配现象的大量存在,宋朝牢城等配军军分的溢额成为一种常态,配军数量十分庞大。宋统治者之所以将罪犯配隶充军,很大程度上是为了直接控制一批能够服兵役和劳役、随时听候国家调遣的人力资源,配军的存在也因此具有了其自身的社会经济价值和军事价值。     

明代流刑考

在传统的五刑制中 ,流刑处于降死一等的重刑地位。但从司法实践来看 ,隋唐以来 ,流刑惩治力度不足的问题一直很突出 ,宋、金、元等朝代均采取了不同的调整措施。至明初洪武朝 ,传统流刑已经基本废而不用。《大明律》定以流罪的条目基本以“宽”、“减”的形式 ,以徒役或赎免的方式得到落实。而流刑所承担的司法任务则由五刑之外的口外为民与充军 ,主要是充军来完成     

辽代官吏赃罪考

辽代重视用法律的手段惩治贪赃受贿的官吏,对官吏赃罪的规定和以赃罪治罪处罚的案例散见于传世文献中。辽代官吏赃罪可以归纳为以受贿罪论之"枉法受赇"、以盗窃罪论之"私取官物"和以索贿论之"利人误入、因之取材"三种类型,定罪也从贬官、免官到杖刑、黥刑、流刑、死刑不等,处刑严苛,廉察体系具有监、刑合一的特色,体现了北方民族的习惯法与中原唐律的逐渐融合。     

《天盛律令》的法律移植与本土化

《天盛律令》存在较为普遍的法律移植现象,刑罚制度、罪名、司法制度、监狱制度等都与中原律法(特别是宋律、令)渊源颇深。如西夏杖刑借鉴自北宋的"建隆折杖法",劳役刑源自宋配隶法,拘管刑则与宋锁闭刑联系密切。西夏司法审案期限与宋太平兴国六年诏令一致,监狱卫生法令与宋绍圣四年诏令一致。不过《天盛律令》仍具有鲜明的本土化特征,特别是以罚马代替赎铜、扩大籍没刑范围、加重量刑等都是西夏根据特殊国情作出的必要调整。     

唐代宦官研究二题——以《唐姜子荣墓志》为中心

新发现的《唐姜子荣墓志》系一位获谴流贬泰陵的左神策军宦官墓志。此前,唐代宦官获谴配陵的深浅轻重,未见明载,配陵之外还有哪些惩罚性管理措施,也不得而知。经过系统比较才发现,宦官配陵经常是数罚并用,但配陵之罚为主刑,介于徒刑和流刑之间,为管理宦官较为独特的处罚手段。但在宦官政治时期,对于宦官主政掌军肆意妄为的局面,并未发挥出具有震慑力的作用,相反以宦者任使成了神策军丧失民心的原因之一。     

试析宋代配的刑罚内容

宋代律敕兼行、互为补充 ,“配”是由宋代敕文规定适用的刑罚方法。对于配的刑罚内容 ,当前学术界普遍认为 :配即刺配 ,是决杖、刺面、流配三者并用的一种混合刑。这实际是一种误解 ,决杖并不是配的内容 ,配有刺面、不刺面之分 ,配也非流配。配即配军 ,是强制犯罪者隶属于军籍 ,充当役卒的一种刑罚方法。     

唐代长流制度研究

流刑在唐代为正式五刑之一,唐律中对流放期限、流放里程有明确规定。虽然法典中并无长流处罚,但史籍中有许多被处长流的记载。长流之人多犯重罪,比如谋逆、贪污等。这些人被无期流放至远恶之地,以示重惩。除非有皇帝特赦,才可量移或是放还,否则在流放地附籍为百姓。终唐之世,玄宗时期的长流例最多,这大概是适应刑制发展的需要。玄宗试图废除死刑,长流既要决杖又要被无期流放,实则代替了死刑。     

“Where Do I Go without Money?” Reza Shah’s Finances in Exile

When Reza Shah died in exile in Johannesburg, South Africa, in July 1944, he left in his account at Barclays Bank a deposit of £110,000, a considerable amount of money. Yet when he went into exile only three years earlier, Reza Shah feared he would be hard-pressed for money, if not left altogether destitute—and with good reason. He left Iran with a “horde” of progeny, family members and retainers. Before departing, he had ceded all his enormous wealth in cash and property to his son and successor. He did not remain destitute for long. His son, the new shah, continued to send him money, and for a while the British paid for a major part of his upkeep. Yet his money anxieties did not cease. This article describes and follows the winding trail of Reza Shah’s finances in exile.     

金圣叹佚诗佚联新考

金圣叹生前著述甚富,然由于是被清廷杀头者,并遭妻子流边、家产籍没的严惩,故直接反映其思想感情和生平交游的诗文作品存世极少.此文新辑得其佚诗12首、佚联等3则,为金圣叹的文学创作和生平史实的研究提供了一批新资料.     

Galen's ideas on neurological function

Galen was the leading physician of the Roman empire during the last half of the second century. Unlike some of his predecessors, Galen concluded that the brain controlled cognition and willed action. The initial evidence for this doctrine was that the brain was the site of termination of all of the five senses: touch, taste, smell, sight, and hearing. Galen presumed that the information from these five senses was organized by a part of the brain that generated a concept of an object common to all senses; this part of the brain he considered to be the area of common sense. Galen thought that he could differentiate sensory from motor nerves (not nerve fibers) by palpation. Sensory nerves were soft because they needed to be impressed with the essence of the object seen, heard, felt, smelled, or tasted. Motor nerve fibers were very hard because they needed to carry the force of the will from the brain to the muscles. Strong willed people had especially firm motor nerve fibers; hence, the modern term that a person with great bravery has 'nerves of steel'. Galen considered that common sense, cognition, and memory were functions of the brain. Personality and emotion were not generated by the brain, but rather by the body as a whole (or perhaps by the heart and liver). Galen's studies of respiration and of the recurrent laryngeal nerve solidified the knowledge that the brain, not the chest, was the site of the rational power that guides human behavior. This doctrine has continued from Galen's time to the present.     

Anthropology of exile: Mapping territories of experience

While it is possible to define exile broadly as a specific type of mobility – ‘forced migration’ – the expression is subject to multiple definitions. In this article, the author looks at exile by drawing on ethnographic examples from the Associação de Exilados Políticos Portugueses (Association of Portuguese Political Exiles, AEP61-74), founded in Lisbon in 2015. The author suggests that the concept of exile should not be a mere label for a particular type of person or situation (present in classic literary examples), but rather a conceptual category that can include a multitude of socio-economic, historical, psychological and biographical realities.     

Exile and the Demos: Leo Strauss in America

This article explores the political, as opposed to the philosophical, impact of Leo Strauss’s exile in America on his thought. After a consideration of anti-Semitism and the importance Strauss attached to being a Jew, I argue that the fact that in America he no longer wrote in his Muttersprache but in English was central to his becoming a political theorist rather than a philosopher. Whereas as a philosopher he was unable to speak to the demos, as a political theorist what he needed was a group of “rhetors” who would carry a particular message to the demos.     

松井石根战争责任的再检讨——东京审判有关南京暴行罪被告方证词检证之一

东京审判判处南京暴行第一责任人松井石根绞刑,但所判只是普通战争罪的不作为,否定了公诉方提出的对和平之罪的相关罪名。由此产生了两个问题,一是最高量刑和消极责任的问题,二是甲级战犯名实是否相符的问题。后者尤有重大意义。本文通过比对、检讨被告、辩护人的证词和他们事发时自己的记录,证明影响免责判决的松井石根的消极虚像为被告方刻意编造,东京审判对松井石根的免责判决为在缺乏证据情况下做出的不当判决。松井石根列名甲级战犯确有所当,并无冤枉可言。     

1949—1951年美国如何阻挠和破坏西藏和平解放

1949—1951年间,美国策划达赖喇嘛出走,破坏西藏和平解放。起初,美国反对达赖喇嘛离藏,支持噶厦抵抗人民解放军解放西藏。美国后来认识到不可能阻挡人民解放军的进军,因而要求达赖喇嘛流亡锡兰或泰国,不得已时到美国"避难"。《十七条协议》公布后,美国反对达赖喇嘛返回拉萨,要求达赖喇嘛在靠近西藏的地区流亡或"访问"印度。中华人民共和国中央人民政府采取因地制宜的措施,达赖喇嘛最终返回西藏并通电拥护《十七条协议》。美国的企图必然破灭,西藏的和平解放是历史发展的必然。     

1949—1951年美国如何阻挠和破坏西藏和平解放

1949—1951年间,美国策划达赖喇嘛出走,破坏西藏和平解放。起初,美国反对达赖喇嘛离藏,支持噶厦抵抗人民解放军解放西藏。美国后来认识到不可能阻挡人民解放军的进军,因而要求达赖喇嘛流亡锡兰或泰国,不得已时到美国"避难"。《十七条协议》公布后,美国反对达赖喇嘛返回拉萨,要求达赖喇嘛在靠近西藏的地区流亡或"访问"印度。中华人民共和国中央人民政府采取因地制宜的措施,达赖喇嘛最终返回西藏并通电拥护《十七条协议》。美国的企图必然破灭,西藏的和平解放是历史发展的必然。     

A Russian Version of Christian Realism: Spiritual Wisdom and Politics in the Thought of S. L. Frank (1877–1950)

Christian realism is a concept normally associated with the US theologian and ethicist Reinhold Niebuhr. However, Niebuhr was not alone in warning Christians of the dangers of utopianism and trying to promote a religiously inspired political realism; thinkers from a number of countries had similar aspirations. In this context, the Russian philosopher Semyon Liudvigovich Frank (1877–1950) deserves particular attention. A Marxist in his youth, Frank became disillusioned with revolutionary ideas before and after the 1905 revolution, and was drawn away from politics to philosophy. However, he remained interested in political questions, both while he was in Russia and after he was forced into exile in 1922. This found expression in the 1940s in a form of Christian realism. Frank rejected the doctrine ‘the end justifies the means.’ But he was a gradualist in his approach to social change, believing that politicians needed to have a pragmatic attitude of mind. A distinctive feature of Frank's approach was the connection he made between spiritual inwardness on the one hand and effective decision-making on the other, although he also saw spirituality as arising in a social context. Ultimately, there was a mystical dimension to Frank's Christian realism that was absent in Niebuhr's doctrine.     

张荫桓、翁同龢与戊戌年康有为进用之关系

既往研究认为军机大臣翁同龢是联系光绪帝与变法领袖康有为的桥梁,他曾向皇帝举荐过康氏,在戊戌变法中扮演了极为重要的角色。然而,这种说法并无事实依据。真正的荐康者应是户部左侍郎、总理衙门大臣张荫桓。甲午至戊戌时期康有为在京政治活动的“谋主”正是张氏。他不仅全力支持胶州湾事件后康氏的上书活动,并且在召对时推荐康氏的变法书籍,积极推动康氏进用。翁同龢作为知情者,在办理公务的层面,曾给予谨慎的支持,但并未“荐康”。翁、康关系始终比较疏远。翁同龢“荐康”的说法出现于政变后,首倡者为流亡海外的康有为。翁氏“荐康”的官方定论,则是政变后清廷派系斗争的产物。