尊·贤·亲 — 秦制崩溃探因
Zun, Xian and Qin: Analysis of the Collapse of the Qin Dynasty
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本文以制度与义理结合为方法论，从儒学德性政制的角度审视中国历史与思想史上的重大事件，秦制之崩溃。周礼转变为秦制的过程可以概括为社会规范由礼转变为法，亦即将社会建基于国家强制力之上。胡亥即位后，所忧虑的三种人：大臣、官吏、诸公子，分别对应于《春秋公羊传》中的尊、贤、亲。此于周礼及《春秋》之义一脉相承，卓然可见。周礼亲亲尊尊，春秋时虽尚贤，但贤者尚不能比肩尊亲，至《公羊》方以尊、亲、贤并列。与建立功劳相对应的尊、与运用权力相对应的贤，以及血缘之亲，共同构成了秦始皇称帝的正当性。但是这三者却并未为皇帝所独占，而必然为臣下所分有。军功集团尤其高爵分有了皇帝之功，皇帝之权力为全体官吏分有，宗室王族则分有了皇帝的血缘之亲。法家“法”、“势”、“术”三者，商鞅重法，韩非主张君高于法，至二世更法，李斯又上督责之术，则君居势行术，法成为术的工具，自君王视之，蔑如也，由此到达君王对君权正当性的独占。二世的严刑峻法，最终抛弃了周礼君主的保民之责，以天下为私产。国家彻底成为一台暴力机器，奴役人民和榨取人民成为这台机器的唯一目的，用以保鄣和增加君主私产的收益。取消对高爵大吏的礼遇，确保了所有人在君主面前都是最卑贱的奴仆。对循名责实的颠覆，使法律不再提供正义。始皇不立皇后，夫妻之道弃。二世屠戮诸公子，兄弟之伦绝，相应朋友之义断。于是五伦之中，敌体之礼被废，仅余君臣、父子。但是即便这二伦也是臣子绝对地匍匐在君父之下，而无“君君，臣臣；父父，子子”的伦理相互性，从而蜕变为奴仆的道德：无原则地最大奉献。至此，秦制之华夏，国家不增进德行，法律不维护正义，伦常不滋育亲情，遂将华夏大地锻造成人间鬼域！
Abstract
With the methodology of combining institution and reason, and from the perspective of moral regime of Confucianism, the author attempts to analyze the collapse of the Qin Dynasty, which is a significant event in Chinese history and thoughts history. The transition from ritual of Zhou to institution of Qin can be generalized as a social norm transition from ritual to law, which means the society transferred to found on coercive power of state. When Hu Hai became the empire, he worried about three types of people, administer, official and prince. These three types of people were corresponding to zun(尊), xian(贤) and qin(亲) referred in Gongyang's commentary to the Spring and Autumn Annals. This is also obvious in ritual of Zhou and Chunqiu. As we know, qinqin and zunzun is a basic principle in the ritual of Zhou. In the Spring and Autumn period, people with the quality of xian is admired, but these people still can not have the same high status as those of zun and qin. Till Gongyang's commentary to the Spring and Autumn Annals, the unequal situation changed. Zun, xian and qin were the foundation of legitimacy when Qin Shihuang took power, but can not possessed by him alone. Those who have great achievement in battles took part of the empire’s achievement, while the officials took part of the empire’s power, and the royal families took part of the empire’s kinship. Legalism advocates fa(法), shu(术) and shi(势). Shang Yang emphasized fa, and Han Feizi believed that empire can not be confined by fa. Till Hu Hai took power, the empire possessed the legitimacy of his power. Hu Hai took severe laws and cruel punishment, and he abandoned the responsibility of a ruler required in ritual of Zhou. He actually turned the state into a violence machine, and the single aim of this machine was to oppress and exploit people in order to satisfy the empire. Rejecting to give what those who are in high status should have, the empire made everyone slave to him. Abandoning the principle of xunming zeshi, the law could not guarantee the justice anymore. Qin Shihuang did not choose a queen, which meant he abandoned the principle of husband-wife. Prices were slaughtered by Hu Hai, which meant he abandoned the principle of brotherhood, and accordingly, the principle of friendship also lost. Three of the five human relationships were destroyed. As for the principles of ruler-ruled and father-son, the ruled and son were absolutely obedient to the authority of the ruler and father, and the moral principles of junjun chenchen and fufu zizi were deserted. This indeed was the moral of slave, which meant to devote and sacrifice oneself to the authority as much as possible. Therefore, the institution of Qin dynasty turned the society into a hell, state without principle to advocate moral, law without justice, human relations without principle to grow family affection.
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