作　　者： (宋洪兵）;

机构地区： 中国人民大学国学院,北京100086

出　　处： 《求是学刊》 2017年第4期142-151,共10页

摘　　要： 秦朝时期,韩学极盛。韩非子的《五蠹》《孤愤》等名篇在秦王嬴政(秦始皇)时代便传入秦国,从而开启了"韩学"的实践与研究之门。嬴政对韩非子的欣赏,秦朝的政治实践、制度创设以及李斯与秦二世之间有关韩非子思想的讨论,构成了韩非子学说与秦朝的历史交集。韩非子思想确实对嬴政、秦二世、李斯均产生过影响,然而,秦二世、李斯对韩非子思想的理解,多为偏颇与片面的理解,甚至是完全错误的理解。秦朝政治实践背离了韩非子的基本政治原理。从最严格的标准来看,韩非子强调君权至尊,尽管他在理论上强调了君主应该遵守君道,但在实际政治领域却又未能提出有效约束君权的措施,势必导致君主滥权。作为一个思想家,韩非子对秦朝暴政及二世而亡,应该负有一定历史责任,但仅局限于作为一个特定历史时代的思想家所应承担的责任。有效约束君权,并非先秦时期的思想家所能解决的政治理论问题。 In Qin Dynasty, Legalist School is prosperous. Wu Du and Lonely Anger by Han Fei-zi are spread into Qin Kingom during the reign of Emperor Ying-zheng, which starts the practice and study of ＂Legalist School＂. The appreciation of Emperor Ying-zheng, the political practice in Qin Dynasty, systematic establish- ment as well as discussion of ideas of HAN Fei-zi between LI Si and the Second Emperor contribute to the spreading of Legalist School in Qin Dynasty historically. Ideas of HAN Fei-zi influence definitely Emperor Ying-zheng, the Second Emperor and LI Si. However, the Second Emperor and LI Si＇ s understanding of HAN Fei-zi is partial and incomplete, even wrong. Politics in Qin Dynasty is away from basic ideas of HAN Fei-zi. According to the most strict standard, HAN Fei-zi emphasizes supremacy of right of emperor, though he theo- retically claims that emperor should follow his standard. But in real political field, he cannot put forward effec- tive means to restrain right of emperor, which may lead to the unrestraint of the right. As a thinker, HAN Fei- zi should shoulder some responsibility of the tyranny and death of the Second Emperor of Qin Dynasty, but just within the responsibility of a thinker in a given historical era. Restraint of right of emperor is not a political the- oretical issue which can be solved by a thinker in pre-Qin period.

关 键 词： 韩非子 秦王嬴政 秦二世 李斯