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2017 | OriginalPaper | Buchkapitel

1. What Is Law on Earth

verfasst von : Zhangrun Xu

Erschienen in: The Confucian Misgivings--Liang Shu-ming’s Narrative About Law

Verlag: Springer Singapore

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Abstract

What is law? Liang Shu-ming has never and seems not to have been inclined consciously to give a scholastic definition. In his legal scholarship, indeed, there are no adequate truly professional lawyer-style studies on the concept of law. There was no Black-letter-law approach. It is very similar to the fact that he never defined

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Nächstes Kapitel Social Structure: Lisu, Qingyi and Law

In his lectures Eastern and Western Cultures and Their Philosophies (1921), Liang Shu-ming conceptualized that “a pattern of culture is nothing but all aspects of a nation-people’s life,” and “is no more than a way of the life for that nation-people” which includes “spiritual life”, “social life” and “physical life”. For details see his lectures at LSM, 1: 339, 352, 376.

LSM, The Theory of Rural Reconstruction (1937), 2: 141–586.

LSM, The Theory of Rural Reconstruction (1937), 2: 162; “When Can China Have Peace?” (1949), 6: 788.

LSM, “On China’s Social Structure” (1936), 5: 846.

LSM, “The Resolution to the ‘Problems of China’” (1930), 5: 219.

Cf., ibid., and also see LSM, “On China’s Social Structure” (1936), 5: 847.

LSM, “Origin and Purpose of Mian-ren Academy” (1948), 6: 781.

LSM, “The Future of the Problems about the Political Parties in China” (1949), 6: 578.

LSM, Eastern and Western Cultures and Their Philosophies (1921), 1: 655.

LSM, Essential Meanings of the Chinese Culture (1949), 6: 578–579. For an explanation about this notion qingyi (情义) see Chap. 2 of the book.

LSM, “The Future of the Problems about the Political Parties in China” (1949), 6: 578–679.

LSM, “How Shall We Judge Confucius Today” (1974), 7: 284–285.

LSM, The Theory of Rural Reconstruction (1937), 2: 153–154, 161–166. Also cf., ibid., at 282–289.

Benjamin N. Cardozo, The Nature of the Judicial Process, at 67.

LSM, “The Road to Constitutional Government in China” (1944), 6: 474.

That is: Do to others as you would have them do to you; do not impose on others what you would not want to be obliged by them to accept.

H. L. A. Hart, Essays on Bentham, at 108.

Jeremy Bentham, Of Laws in General (ed., by H. L. A. Hart), at 1–2.

Cf., section Techniques of yaoyue in Chap. 6 of the thesis.

LSM, “On Current Issues about Constitution and the Corporation among the Parties in Future” (1947), 6: 729–730, 735. For detailed discussion about Liang Shu-ming’s paradigm of shi (势) and li (理), cf., Chap. 6 of the book.

LSM, Essential Meanings of the Chinese Culture (1949), 3: 22–23.

LSM, ibid., at 3: 23–24.

LSM, “The Addresses on Constitution in the Chinese People’s Political Consultative Conference 1978” (1978), 7: 459.

Rudolf Stammler, The Theory of Justice (tr., by Isaac Husik, 1925), at 90.

LSM, “The First Road that Will Not Work for Us Politically” (1930), 5: 133–173.

LSM, ibid., 5: 159–60.

LSM, The Theory of Rural Reconstruction (1937), 2: 385.

Ibid., at 384. Cf., the section Cultural predigestion and blending in Chap. 7 of the book.

Donald Kelly, The Human Measure, at 233.

Theodore F. T. Plucknett, A Concise History of the Common Law, at 272.

K. N. Llewellyn, “The Constitution as An Institution”, in 34 Columbia Law Review (1934), at 1. Following this sentence, Llewellyn wrote that

It is not, in first instance a matter of words or rules. The existence of an institution lies first of all and last of all in the fact that people do behave in certain patterns a, b, and c, and do not behave in other conceivable patterns d–w. And the probability that an institution will continue coincides with whatever probability there is that people will continue so to behave.

Rudolf von Jheriing, Der Zweck im Recht (Leipzig, 1883), at 112, as cited by P. Vinogradoff, Outlines of Historical Jurisprudence (2 vols., Oxford, 1920–1922), at 1: 137.

LSM “How Shall We Judge Confucius Today” (1974), 7: 290. Cf., Chap. 4 of my book.

LSM, “The First Road that Will Not Work for Us Politically” (1930), 5: 162.

LSM, ibid., at 5: 162–165.

Tu Wei-ming, “The Creative Tension Between Jen and Li”, in his Humanity and Self-Cultivation: Essays in Confucian Thought, at 12.

F. H. Lawson, “Comparative Law as An Instrument of Legal Culture” in his The Comparison, at 75–76.

Cf., for instance, F. Kern, “Recht und Verfassung im Mittelalter”, in S. B. Chrimes (tr., and ed.,), Kingship and Law, at 153; F. Pollock and F. W. Maitland, History of English Law, vol. I, at 1 seq.

Peter Goodrich, “Poor Illiterate Reason: History, Nationalism and Common Law”, in 1 Social and Legal Studies 1992, at 7.

Gerald Postema, Bentham and the Common Law Tradition, at 4.

LSM “How Shall We Judge Confucius Today” (1974), 7: 313.

LSM, “An Account in My Own Words” (1934), 2: 20. Cf., section Cultural predigestion and blending in Chap. 7 of the book.

In 1979 the World Council of Churches published the Guidelines on Dialogue with People of Living Faiths and Ideologies which stated that

No more than “community” can “dialogue” be precisely defined. Rather it has to be described, experienced and developed as a life-style. …Now and then it happens that out of our talking and our relationships arises a deeper encounter, an opening up, in more than intellectual terms, of each to the concern of the other….but we are particularly concerned with the dialogue which reaches across differences of faith, ideology and culture, even where the partners in dialogue do not agree on important central aspects of human life…. The aim of dialogue is not reduction of living faiths and ideologies to a lowest common denominator, nor only a comparison and discussion of symbols and concepts, but the enabling of a true encounter between those spiritual insights and experiences which are only found at the deepest levels of human life. (Guidelines, 1979, 10 and 13)

For a detailed description about the notion of Heaven Principle or Way of Heaven see Chap. 4 of the book.

Cicero, De Republica III, at 22; De Legibus, II, at 4, 8. This and the following are quoted from Julius Stone, Human Law and Human Justice, at 41–42.

Cicero, De Legibus I, at 12.

LSM, “The Second Road That Will Not Work for Us Politically—the Road Discovered by the Russian Communist Party” (1931), 5: 283.

LSM, “My Exertion and Reflection” (1952), 6: 986.

Julius Stone, Human Law and Human Justice, at 42.

Matthew Hale, “Preface to Rolle’s Abridgment” (1668), quoted from Jerome Hall, Readings in Jurisprudence, at 342.

LSM, “On Current Issue about Constitution and the Corporation among the Parties in Future” (1947), 6: 729–730.

Cf., the second point of a review about Liang Shu-ming’s comprehension on the Western law in the Conclusion of part three of the book.

Rudolf Stammler, “Fundamental Tendencies in Modern Jurisprudence”, in 21 Michigan Law Review (1923), at 903. The wholes passage is

In Jurisprudence, the idea of justice stands side by side with the conception of law. In accord with the idea of justice, all the thinkable “juridical” questions are to be brought to a perfect harmony. It serves as a guiding star to the historically conditioned events. They are to be manipulated with a view to reaching an objectively just result, though they can never actually arrive at the absolutely just state. This is what we mean by declaring that the ultimate end of all government is law and justice.

LSM, Essential Meanings of the Chinese Culture (1949), 3: 9.

LSM, Essential Meanings of the Chinese Culture (1949), 3: 24, 67; also cf, “How Shall We Judge Confucius Today” (1974), 7: 289.

LSM, Eastern and Western Cultures and Their Philosophies (1921), 1: 339, 352, 376.

LSM, Essential Meanings of the Chinese Culture (1949), 3:10.

Underhill Moore, “Rational Basis of Legal Institutions”, in 23 Columbia Law Review (1923), at 609.

Cf., the section Liang Shu-ming and Savigny in Chap. 3 of the book.

LSM, Eastern and Western Cultures and Their Philosophies (1921), 1: 521.

Cf., Guy S. Alitto, The Last Confucian: Liang Shu-ming and the Chinese Dilemma of Modernity, at 116.

J. C, Smith and David N. Weisstub, The Western Idea of Law, at 1. In quoting this passage I would articulate that it does not mean I agree with the other points in their introductory paper. For instance, they say “in the East the non-rational world view was incorporated into a status system of law, a system which downplayed the role of fundamental rights and the need for a professional body of legal experts trained to apply general principle to concrete situations.” Here the “East” is a too sweeping word that means no more than “The Other”.

Ibid.

Titel: What Is Law on Earth
verfasst von: Zhangrun Xu
Verlag: Springer Singapore
Buch: The Confucian Misgivings--Liang Shu-ming’s Narrative About Law
Print ISBN: 978-981-10-4529-5

Electronic ISBN: 978-981-10-4530-1

Copyright-Jahr: 2017
DOI: https://doi.org/10.1007/978-981-10-4530-1_1

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