论晁错的“新法家”思想体系

On Chao Cuo’s “New Legalism School” Ideology

摘要: 以往研究晁错，多集中于其削藩、守边和重农等政策措施上，而将他作为“思想者”来深入研究则不多见。从秦亡到汉武“罢黜百家”的六七十年，诸子重新活跃，以晁错为代表的“新法家”与“新儒家”、“新道家”形成鼎足之势。“新法家”之“新”体现在三个方面。一是受阴阳五行学说的影响，晁错将商鞅、韩非“直线进化”的历史观变成了近似螺旋发展的循环历史观，并以此反对“无为而治”。二是理政目标由“得天下”变为“安天下”，去除先秦法家的“因人情”，而借用儒家的“得人心”，以让“天下乐其政”。三是在批判秦政的基础上摒弃申不害、韩非、李斯的极端“君主本位”，而向商鞅、慎到的“国家本位”回归，但其“急功近利”的价值观则没有根本改变。 Previous studies on Chao Cuo mostly concentrated on some policy measures, like annexation of dependencies, border defense and attaching importance to agriculture, but in-depth studies which regarded him as “The Thinker” are rare. In more than sixty years after the demise of the Qin Dynasty, various academic schools became active again, and “The New Legalism School” represented by Chao Cuo co-existed and vied with “The New Confucianism” and “The New Taoism”. The new elements of theories in the New Legalism School are embodied in three aspects. Firstly, Chao Cuo’s historical ideas which were affected by the theory of Yin and Yang developed from the “linear evolution” into a cycle historical idea of similar spiral development. Secondly, the political administration objective of fighting for a new country developed into stabilizing the country, thus rendering the people to like the administration. Thirdly, the New Legalism abandoned the “Monarch Supremacy” and returned to the “State Supremacy” of the early Legalism, but it did not abolish the value of the “eagerness of success”.