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There is a continuing struggle between the demand of a market economy for judicial efficiency, impartiality, and professional conduct on the one hand, and the resistance of the traditional ideology to judicial reform, on the other. The current discipline campaign, as a temporary movement, will undoubtedly reduce the incidence of corruption scandals and result in the punishment of violators over a short period. The tougher job, nevertheless, is to reform the current system by introducing a supervisory scheme thai will deter and deal with abuses effectively in the long run. This will improve the quality of the entire judiciary and further develop true judicial independence in China. In terms of the big picture, the upgrading of judicial performance will not be achieved in isolation, but to a large degree, depend on the progress of the rule of law in China. ; published_or_final_version

魏晉是中國古代史上最為複雜的時代之一,它的複雜不僅表現在政治上,也表現在學術層面。而魏晉時代在各種因素交織下所呈現出來的複雜程度,很難憑一條線索就梳理清楚。本文著眼於魏晉時代儒者處逸、隱士通經的特殊現象,在前人研究的基礎上,通過對魏晉隱逸的關注與分析,從而引發有關魏晉學術和政治文化的討論,希望藉此能對包括玄學發展衍化在內的一些問題產生新的理解。 ; 要詮釋上述這種儒者處逸、隱士通經的歷史現象,首先要對隱逸的起源和種類加以回顧和梳理,之後再對《晉書》傳中人物的具體情況作出分析。本文認為,「人物」、「學術」、「政治」之間可以構建一種兩兩相互作用的三角關係,通過分析這種關係,可以解釋一些歷史現象。因此本文的討論,主要集中在三個層面:第一,特定時代政治環境與學術背景的人物,「儒隱」現象是發生人物身上的現象,而這種現象可以從政治與學術兩方面尋求解釋。第二,政治人物的學術,這也包括了官方對不同學術的態度。第三,學術人物的政治,根據人物學術背景的不同──在本文的討論範圍中即以儒學與玄學二者為主──其在政治上的進退出處也不一樣。而在本文看來,當中又以魏晉玄學的作用最為顯著因此本文的許多論述都與玄學有關;同時也希望通過對作為隱逸背景的玄學的討論,為我們認識玄學提供一個新的視角。本文希望強調,從許多方面來看,玄學都是儒學的一支,儘管玄學的文本並不全是當時的傳統儒家經典。玄學在學術上的重要性,主要存在於其形成初期和南朝以後;而曹魏正始以後至東晉末年的這一歷史時段內,玄學更多地在政治上發揮著作用。但是,即使在玄學最具風采的時期,朝野各類人物依然以儒學為其學術底蘊。 ; Reclusion normally refers to people living in self-imposed isolation from the world, often for religious purposes. But it seemed to be a much more complicated matter in early medieval China, especially when there was a fusion between those scholar-officials and traditional reclusions, which used to commit disengagement under a more "simple" sort of motivation. From historical documents of that period, we started to see Ruists who were not interested in becoming politicians, and recluses who would knew awfully a lot about Ruism and even governing. Both kinds of people were valued and well respected in their time not only by common people but also lords and kings. ; After being recognized as the official guide of governing in Han Dynasty (206 BCE - 220 CE), the ideology of "Ruism" (Ruxue), or otherwise known as Confucianism, has been associated with the heavenly granted authority of emperorship, under which circumstance traditional "Ruists" (or Confucian scholars)have been following a path whereas scholarships would lead to bureaucratic positions. But this ideal path changed, for a while, for at least some Ruists, when the dynasty started to crumble around the beginning of the third century. Many scholars of Ruism started to choose to become practitioners of reclusion, instead of competing to become court-commissioned scholar-officials, ...