Wei
Jingsheng Foundation News and Article Release Issue: A746-W472
魏京生基金会新闻与文章发布号： A746-W472
Release
Date: January 20, 2013
发布日：2013年1月20日
Topic:
The Way Out for China (Part LXVIII): The Origin and Fundamentals of the Human
Social System (2) -- Wei Jingsheng
标题：《中国的出路》之六十八：人类制度的起源和根本（二）-- 魏京生
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The
Way Out for China (Part LXVIII): The Origin and Fundamentals of the Human
Social System (2) -- Wei Jingsheng
In
the previous few articles, I talked about how no legal system is unfounded,
each having its own natural source.
The sources arise between individuals and groups, as well as between
other individuals. There are many
things that need to be adjusted, and there are many rights and freedoms that
need to be divided and normalized.
Freedom that is completely unrestricted can only be a fantasy.
For
example, at home, can you enjoy complete freedom? Obviously not.
In a family, parents, brothers, sisters, sons, daughters, and so on have
their own freedoms. You have to
divide spheres of influence with your loved ones. We all abide by the rules to achieve family harmony, thus to
fully enjoy the freedoms and rights each individual deserves. If some people do not abide by the
rules and come in conflict with others, the result is that we all are
uncomfortable.
Rules
within a family are simple. Rules
are slightly different among different families, but all families share a
similar set of rules, rules that remain basically unchanged from generation to
generation, commonly called morals.
Examples include care for the young, respect for the old, mutual support,
togetherness in defending outside threats, and so on. These rules belong to the
realm of ethics. From generation
to generation, they remain basically unchanged.
When
it is expanded to a community-wide and/or national scale, this moral content is
even more complex and rich. But
its characteristics are still passed on from generation to generation and
remain essentially the same, mainly are rules consciously abided with by
people. Within both the family and
society, the maintenance of morals is mainly by consciousness and education,
but sometimes punishment is also necessary.
Take
Western religion and Chinese Confucian culture as examples. Although their formalities are quite
different, the content and effect is exactly the same. Through education they both create
rules in each individual's mind, so that people will consciously comply with
these rules. Just like within a
family, everyone consciously abides by the rules. Thus everyone's granted freedom is maximized in principle.
As
the saying goes, there are all kinds of birds in the woods. Whether it is the society of lions,
monkeys, or humans, there will be some that do not abide by the rules. Tolerating these few would mean
allowing the rules to be broken, which would affect the survival of all. Thus, there will be punishment in an
effort to enforce the rules. This
part is called the law.
Of
course, people generally do not call the equivalent in the animal world
"law." Law is a concept
that is only used in human society.
Commonly we Chinese say "the family has its rules, the country has
its law." In most cases,
family rules are targeted for the children who have not gained full consciences
to abide by the rules. But the
laws of the country are different.
The
scope of human society far exceeds kinship when it is composed of a country
with many people. Even with local,
fellow villager concepts, patriotism, and other sorts of imaginary and
fictional kinships, people can no longer rely on blood kinship to sustain their
relationships. Actions that
violate the rules cannot be punished through the natural authority of
kinship. How punishment could be
fair is a root issue for its validity.
There
is a fundamental difference between the punishment in a family and a legal
penalty: their targets. The target
of domestic discipline is the individual who broke the rules, so as to create
or restore the concept of rules in that individual. The effect over the other family members is relatively
small. However, the target of the
social law is mainly the community, to maintain compliance with the rules in
the society. It may have a
relatively small effect on some individuals, or even none at all.
For
example, for people facing the death penalty, what in them could be corrected
if they are about to die? Also
another example, due to physiological reasons it could be very hard to make
some rapists abide by the rules.
Family kinship determines that a punishment does not have to be very
harsh within a family, such as smack and spanking for children; the most
serious being eviction. The
punishment of the law has to be more serious. Further more, because there is not the natural authority and
fairness due to the kinship, the fairness of the judgment become a serious
problem.
When
human relationship went beyond kinship to form a clan society, there was a
separation between legal and administrative actions. At that time, the main administrative action was hunting,
which needed a command placed under the administrative leaders. More complex decision-making and
implementation of laws needs all genetically related groups to decide
together. At this stage, the
legislative and executive powers begin to separate, while the power of the
legislative to enforce the law has not yet clearly separated. The although far but still existing
kinship is the source of the authority for the General Assembly.
When
society further expands into the prototype of the tribal society and nation,
relying on the General Assembly to decide the way of law enforcement becomes
impossible. The powers of
legislation and law enforcement become separated. Laws become relatively more fixed during this stage. The General Assembly decides on the
legislative and political decision-making. Military leaders and law enforcement agencies obtain
authority from the legislature, and enforce the law and decision-making. Political systems having a separation
of powers form in this time.
Social
change before this stage is relatively slow. After tens of thousands or hundreds of thousands of years,
we have moved on to the stage of the separation of powers. Advancement in technology and progress
in the political system enable a small number of human beings to be more
powerful than others. The growth
in human numbers also has made a very intense competition for living space.
The
evolution from tribe to tribal alliance to country occurred very quickly. Because different groups evolve at
different times, the gap between these different social groups in humans also
has grown larger and larger. Some
advanced societies rapidly annexed more backward groups. Slavery systems started and inequality
among classes within the same society began, giving different groups different
rights and freedom.
When
the population of slaves and so-called serfs becomes far more than the
population of the ruling society, new conflicts are born. From the natural perspective, slaves
are just as human as the nobles.
Of course they should have the same equal rights. But in reality, they have unequal
rights, so the psychological imbalance and even anger naturally threatens the
order. Thus the maintenance of the
rules requires more specialized forces.
In
the west, they were called police; in the Orient they were called "zao
li" (government slaves), identified as slaves whose profession is law
enforcement. Meanwhile,
brainwashing also took off, which in the Orient we call Confucian
indoctrination, while in the West religious indoctrination. However, the East and the West come out
of a different path.
To
hear Mr. Wei Jingsheng's related commentary, please visit:
http://www.weijingsheng.org/RFA/RFA2012/WeiJS120816ChinaWayOut68HumanSystemOrigin2.mp3
(Written
and recorded on August 16, 2012.
Broadcasted by Radio Free Asia.)
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中文版
Wei
Jingsheng Foundation News and Article Release Issue: A746-W472
魏京生基金会新闻与文章发布号： A746-W472
Release
Date: January 20, 2013
发布日：2013年1月20日
Topic:
The Way Out for China (Part LXVIII): The Origin and Fundamentals of the Human
Social System (2) -- Wei Jingsheng
标题：《中国的出路》之六十八：人类制度的起源和根本（二）-- 魏京生
Original
Language Version: Chinese (Chinese version at the end)
此号以中文为准（英文在前，中文在后）
如有中文乱码问题，请与我们联系或访问:
http://www.weijingsheng.org/report/report2013/report2013-01/WeiJS130120ChinaWayOut68HumanSystemOrigin2A746-W472.htm
-----------------------------------------------------------------
《中国的出路》之六十八：人类制度的起源和根本（二）
-- 魏京生
在前面的几篇里我谈到，一切法律制度都不是凭空捏造，而是有它的自然来源。这个来源，就是个体和群体以及其它个体之间，有许多事情需要调节，有许多权利和自由需要划分和规范。完全不受限制的自由只能是空想。
例如说，在家里你能够享受完全的自由吗？显然不能。父母兄弟姐妹儿女等等家庭成员，也有他们的自由。你不得不和这些亲人划分势力范围。大家都遵守规矩，家庭和睦，可以充分享受自己应得的那一份自由和权利。如果总有人不守规矩，和别人发生冲突，结果是大家都活得不自在。
家庭内的规矩虽然简单，虽然各家略有不同，但也会分成两部分。一部分是各个不同家庭基本相同的，代代相传基本不变的规矩，习惯称为道德。例如尊老爱幼，互相扶持，共同对外等等就属于道德范畴。代代相传基本不变。
扩大到社区范围和国家范围，这种道德的内容就更加复杂和丰富。但特点仍然是代代相传基本不变的、主要靠人们自觉遵守的规矩。无论在家庭范围内还是社会范围内，道德的维护虽然主要靠自觉和教育，但是一定情况下的惩罚也是必须的。
例如西方的宗教和中国的儒家文化，形式上大不一样，但是内容和效果却完全一样。这就是通过教育在每一个人心目中制造出规矩，让人们自觉地去遵守这些规矩。就像在家庭内部一样，大家都自觉地遵守规矩。大家的自由就在无形中得到了最大化。
俗话说，树林子大了什么鸟都有。无论狮子、猴子，还是人类社会，都会出现一些不遵守规矩的另类。容忍这些不遵守规矩的另类就是破坏了规矩，将影响到整体的生存。于是就有了惩罚，用惩罚来维护规矩。这一部分就叫做法律。
当然，人们一般不把动物世界的这一部分叫做法律。只是在人类社会中使用这个概念。这就是俗话说的家有家法，国有国法。家法在大多数情况下，是针对那些还没有完全自觉遵守规矩的孩子们。而国法也就是通常所说的法律，就不同了。
人类社会的范围大大超过了血缘关系，组成了人员众多的国家。除了地方主义、老乡观念和爱国主义这些想象中的，也是虚构的血缘关系之外，人和人之间的关系不能再靠血缘关系来维系了。违反规矩的行为，也就不能靠血缘关系造成的自然权威来执行惩罚。如何才能公平，是惩罚是否有效的根本问题。
法律的惩罚和家庭的惩罚有一个根本的区别。这就是针对的对象。家法主要针对违法的个人，在个人心目中制造或者说是恢复遵守规矩的概念。它所针对其他家庭成员的作用相对来说比较小。而法律针对的主要是社会大众，是在社会上维持遵守规矩的概念。它所针对个人的作用相对来说比较小，甚至完全没有。
例如死刑犯，人都死了你还纠正他什么呢？也难能在那些生理原因的强奸犯身上，制造出遵守规矩的概念。家庭的血缘关系也决定了不需要严厉的惩罚，打手板，打屁股，最严重就是逐出家门。而法律的惩罚就不得不更加严重，并且因为没有血缘关系造成的自然权威和公平，判决是否公平成为严重的问题。
在人类超出血缘关系，组成氏族社会的时候，就产生了法律和行政的分离。当时的行政主要是战争和狩猎，需要划归行政领袖指挥。而决策和执行法律，则需要各个血亲团体在一起共同决定。这个阶段，立法权和行政权开始分离，立法权和执法权还没有清楚的分离。虽然较远但还存在的血缘关系，是成员大会权威的来源。
当进一步扩大为部落社会和国家的雏形时，依靠成员大会决定执法的方式，已经不可能了。执法和立法的权力产生了分离，相对固定的法律也就产生在这个阶段。由成员大会决定立法和政治决策。军事领袖和执法机构从立法机构获得权威，并执行法律和决策。三权分立的政治体制，就是在这个时代形成的。
这个阶段之前的社会变化，相对比较缓慢。大约进行了几万或者几十万年，才进入到三权分立的阶段。技术的进步和政治体制的进步，使少数人类远比其他人类更强大。人类数量的增长，也使得生存空间的争夺变得十分剧烈。
从部落到部落联盟到国家的演变十分迅速。人类不同社会群体之间水平的差距越来越大。一些先进的社会迅速地吞并落后的群体，开始产生了奴隶制，也开始造成同一个社会中不平等的阶级，拥有不同权利和自由度的两个群体。
在奴隶和被称作农奴的人口远远超过主流社会的人口时，新的矛盾产生了。从自然的角度看，奴隶是和贵族一样的人类。自然就应该有一样的、平等的权利。但实际上他们拥有不平等的权利时，心理不平衡以至于愤怒就自然而然地威胁到秩序。规矩的维护就需要更加专门的力量。
西方叫做警察，东方叫做皂隶--身份是奴隶的专业执法人员开始出现。西方叫做宗教的，东方叫做儒家教化的洗脑运动也应运而生。但东西方开始走出不同的道路。
聆听魏京生先生的相关录音，请访问：
http://www.weijingsheng.org/RFA/RFA2012/WeiJS120816ChinaWayOut68HumanSystemOrigin2.mp3
（撰写并录音于2012年8月16日。自由亚洲电台播出。）
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