进化史上的法家

从清末到中华民国初年，法家研究呈现出复兴的势头。张太炎、梁启超、麦孟华、严复等人都为法家辩论纠正了自己的名字，并在不同程度上认同了法家的历史贡献和实际参考意义。随着2000多年法家历史声誉的逐渐消除，取而代之的是一个积极的形象。它努力工作，倡导公平的法治，寻求繁荣和力量。毫无疑问，进化的历史观是法家摆脱历史声誉的基本理论基础之一。

From the end of Qing Dynasty to the beginning of the Republic of China, legalism studies showed a momentum of revival. Zhang Taiyan, Liang Qichao, Mai Menghua, Yan Fu and others all corrected their names for legalist debates, and to varying degrees recognized legalist historical contributions and practical reference significance. As the reputation of more than 2,000 years of legalism faded, it was replaced by a positive image. It works hard, promotes a fair rule of law, and seeks prosperity and strength. There is no doubt that the evolutionary view of history is one of the basic theoretical bases for legalists to get rid of historical reputation.

汉代以来，中国古代社会坚持三代黄金时代的历史理念，主张在圣王的领导下有一个美好的时代。现实的理想不是向前看，而是向尧舜致敬，然后简化习俗，回归仁政德三代政治。周秦的变化不仅没有进步的意义，而且由于秦政的严厉惩罚，他们不理解服从的真理，不理解立即赢得世界，立即治愈世界的真理，不受教育，导致二世死亡。法律理论自然与暴秦的批评融为一体，就像双胞胎姐妹一样。很少有士兵愿意承认，秦朝开放的中央集权县制度具有积极的进步意义，宋朝以来的士兵甚至批评汉唐政治。理论的后果是法律理论主要是批判性的，其悲惨的善良一直是儒家仁慈的负面教科书。法家根本没有历史贡献。

Since the Han Dynasty, ancient Chinese society has adhered to the historical concept of the three Golden Ages, advocating a beautiful era under the leadership of the holy king. The realistic ideal is not to look forward, but to pay tribute to Yao and Shun, and then simplify customs, return to the benevolent politics of the three generations. The changes of Zhou and Qin not only did not have the significance of progress, but also because of the severe punishment of Qin, they did not understand the truth of obedience, did not understand the truth of winning the world immediately, immediately cure the world, did not receive education, resulting in the death of the second emperor. Legal theory naturally merged with the criticism of the violent Qin, like twin sisters. Few soldiers were willing to admit that the opening of the centralized county system in the Qin Dynasty had positive progressive significance, and soldiers from the Song Dynasty even criticized the politics of the Han and Tang dynasties. The consequence of the theory is that legal theory is primarily critical, and its tragic goodness has been a negative textbook of Confucian benevolence. Legalists have no historical contribution at all.

然而，自清末以来，中国思想界逐渐接受了西方引进的社会进化理论，并承认社会演变从低级发展到高级发展呈现出明显的阶段性。在这一逻辑下，周秦从中国古代封建与县之争演变为从低级社会到高级社会的关键历史步骤。法国理论和秦政治在这一历史进程中具有积极的历史意义。法国从儒家仁政的负面教科书转变为促进历史进程的重要思想学校，直接参与促进历史进步的政治实践，做出了重大的历史贡献。

However, since the end of the Qing Dynasty, Chinese ideological circles have gradually accepted the social evolution theory introduced by the west, and recognized that the social evolution showed obvious stages from low-level development to high-level development. Under this logic, zhou and Qin dynasties evolved from feudalism and county rivalry into a key historical step from a lower society to a higher society. French theory and Qin politics have positive historical significance in this historical process. France has made significant historical contributions by directly participating in the political practice of promoting historical progress, transforming from a negative textbook of Confucian benevolent policy to an important school of thought promoting historical progress.

受甄克思思想的启发，严复认为社会进化阶段应该是图腾、宗法和国家三个阶段。因此，他感叹中国宗法社会持续时间过长，未能尽快进入军国社会。他区分了低级宗法社会和高级军国社会。梁启超提到的社会主义和国家主义也在甄克思宗法社会和军国社会的进化逻辑中。常延生的生物史观将斯宾塞的社会有机理论应用于人类社会的分析，认为人类社会经历了四个阶段：家庭、部落、民族和国家。国家阶段是人类社会进化的最高阶段，也是最大的有机群体。陈启天以政治制度的形式区分封建政治、君主政治和民主政治。就连萧公权也区分了部落社会、封建世界、专制世界和民主社会的发展阶段。利用社会进化观察中国历史，有各种形式的社会理论，包括进化的动力和趋势。正是在这种社会进化的逻辑中，法家得到了前所未有的解放，法家的历史污名逐渐让位于推动中国历史进步。

Inspired by The thought of Yan Fu, Yan Fu believes that the stage of social evolution should be totem, patriarchal clan and state. Therefore, he lamented that China's patriarchal society lasted too long and failed to enter the military society as soon as possible. He distinguished between a lower patriarchal society and a higher military society. The socialism and nationalism mentioned by Liang Qichao are also in the evolutionary logic of patriarchal society and militaristic society. Chang Yansheng's biological history theory applies Spenser's social organic theory to the analysis of human society, and holds that human society has experienced four stages: family, tribe, nation and country. The national stage is the highest stage of human social evolution and also the largest organic group. Chen Qitian distinguished feudal politics, monarchical politics and democratic politics in the form of political system. Even Xiao Gongquan distinguished between the development stages of tribal society, feudal world, autocratic world and democratic society. Using social evolution to observe Chinese history, there are various forms of social theory, including evolutionary dynamics and trends. It was in this logic of social evolution that legalism was liberated as never before, and the historical stigma of legalism gradually gave way to promoting the progress of Chinese history.

在这个过程中，严复和郭沫若犹豫了一下。严复在提到周秦封建县的变化时，一方面认为商鞅、秦始皇、李斯创造的统一政制具有抑制民权的专制色彩，无论如何都不能喜欢；另一方面，从甄克思的社会进化理论中，我们认识到商鞅和李斯奇对中国的无限利益。中国的末日也是如此，没有破坏封建主义。对抗三代治者的理解(严复:社会解读)。如果没有法家和秦政开启统一的政治格局，中国将四分五裂，不再有2000多年的历史地图和统一的政治文化。严复也同意法家在社会进化层面的历史成就，尽管从他个人的角度来看，他会认为历史上的法家理论是不值得提倡的专制理论。当然，辛亥革命后，他的政治立场和思想发生了一定的变化，转而拥抱了申韩之学，强调了他的实际价值。

In this process, Yan Fu and Guo Moruo hesitated. When yan Fu mentioned the changes of feudal counties in Zhou and Qin dynasties, on the one hand, he believed that the unified political system created by Shang Yang, Qin Shihuang and Li Si had the autocratic color of suppressing civil rights, and could not be liked in any case. On the other hand, from The theory of social evolution, we recognize shang Yang and Li Qi's infinite interests for China. The end of China is the same without destroying feudalism. Understanding against the Three Generations of Rulers (Yan Fu: Social Interpretation). Without the legalism and qin dynasty to initiate a unified political structure, China would have been divided into two thousand years of historical maps and a unified political culture. Yan Fu also agreed with the historical achievements of legalism at the level of social evolution, although from his personal point of view, he would consider the historical legalism as an authoritarian theory not worth advocating. Of course, after the Revolution of 1911, his political stance and thoughts changed to some extent, and he embraced Shen-Han Studies and emphasized his practical value.