Abstract
This chapter explores the differences between the two maxims from static and dynamic perspectives. From a static perspective, this chapter analyses the inner methodology, and the difference lies in the communication canal of these two maxims. Then comes the development process of the two maxims in history. This chapter examines whether both of the maxims experienced the process of from ius privatum to ius publicum, from ius naturale to ius positivum and from religious law to secular law.
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Notes
- 1.
- 2.
Runciman (2006), p. 165.
- 3.
Pitkin (1967), pp. 1–6.
- 4.
- 5.
Hofmann (2003), p. 216.
- 6.
Hofmann (2003), pp. 216, 217.
- 7.
Hofmann (2003), p. 218.
- 8.
Mulieri (2016), pp. 128, 129.
- 9.
Hofmann (2003), p. 216.
- 10.
Chen (2015), p. 25.
- 11.
Ames (2009), p. 202.
- 12.
- 13.
- 14.
- 15.
Mote also mentioned the legend but thought it not meaningful, Mote (1971), p. 18.
- 16.
- 17.
Schwartz (2004), p. 25.
- 18.
Cassirer (1954), pp. 112–115.
- 19.
Zarrow (2009), p. 236.
- 20.
Liang (1982), p. 81.
- 21.
Chen (2015), p. 38.
- 22.
Chen (2015), pp. 51–56.
- 23.
Liu (1903), p. 1a-2a.
- 24.
Zarrow (2009), p. 245.
- 25.
Zarrow (2009), p. 245: 高步瀛(Gao Buying) and陈宝泉(Chen Baoquan), 通俗国民必读 (Tongsu Guomin Bidu) 1:1a-b. Zarrow made a mistake on the first author’s name of Tongsu Guomin Bidu. The right name should be Gao Bulian, 高步濂.
- 26.
Chen (2015), p. 51.
- 27.
New World Encyclopedia contributors (2021) Confucianism. In: New World Encyclopedia. https://www.newworldencyclopedia.org/entry/Confucianism. Accessed Apr 9 2021.
- 28.
Thøgersen (2009), p. 11.
- 29.
Trans. from Chen (2015), p. 53: “人生必有其相关系之人, 此即天伦;人生将始终在人与人相关系中, 此即伦理。亲切相关之情, 发乎天伦骨肉;乃至一切相关之人莫不自然有其情, 情谊所在, 义务生焉。父义当慈, 子义当孝, 兄之义友, 弟之义恭, 夫妇朋友至一切相关之人莫不自然互有应尽之义。伦理关系即表示一种义务, 一个人撕不为其自己而存在, 而以对方为重。近世之西洋人反是, 处处形见其自己本位主义, 一切从权利观念出发。”.
- 30.
Cheng (2016), p. 160.
- 31.
- 32.
Li (2015), p. 56:“迩之事父, 远之事君”, “修身齐家治国平天下”, “保家卫国”。Trans. by the author.
- 33.
Li (2015), p. 113.
- 34.
Chen (2015), pp. 91–92.
- 35.
Chen (2015), p. 93.
- 36.
Yao (2010), p. 260.
- 37.
Mutschler (2008), pp. 127–128. Mutschler took Wendi (203 BC –157 BC), an emporer of Han Dynasty (206 BC–220 AD), as an example: “Several letters to and from the shan yu, the ruler of the Xiongnu, are quoted in full, whereas the reports on campaigns comprise never more than a few lines.” In contrast, Tacitus was delighted to describe “the campaigns of Germanicus in Germany and blames Tiberius for not being engaged in expanding Rome’s dominion.”
- 38.
Mutschler (2008), pp. 127–130.
- 39.
Zarrow (2009), p. 241.
- 40.
Chen (2015), p. 66.
- 41.
- 42.
Wilhelm (1994), pp. 46–55. Chinese original text: “修身齐家治国平天下”.
- 43.
Zhao (2011), p. 42.
- 44.
Feng (1982), p. 43: 礼记 礼运, “以天下为一家, 以中国为一人”.
- 45.
See also Reilly (2020), p. 102.
- 46.
See also Elvin (1998), pp. 213, 222.
- 47.
Zarrow (2012), p. 18.
- 48.
Zarrow (2012), p. 19.
- 49.
Zarrow (2012), p. 19.
- 50.
Nagel (1987), p. 1.
- 51.
Nederman (2009), p. 46.
- 52.
Nederman (2009), p. 46.
- 53.
Pascal (1849), p. 96.
- 54.
- 55.
Hume (1788), p. 37.
- 56.
- 57.
Peters (1995), p. 5.
- 58.
Peters (1995), p. 5.
- 59.
- 60.
- 61.
- 62.
Post (1964), p. 103.
- 63.
Post (1964), pp. 91–92.
- 64.
Post (1943), pp. 355–408.
- 65.
Glasser and Salmon (1995), p. xxiii.
- 66.
Glasser and Salmon (1995), p. xxii.
- 67.
Glasser and Salmon (1995), p. 4.
- 68.
- 69.
See the explanation of Tianxia in 3.1.1 of this book.
- 70.
Aristotle (1995), p. 147, 1292b21.
- 71.
Feng (2017), p. 42.
- 72.
Shang et al. (2008), p. 2: “If the proposition is indeed impossible to implement, I would like to float overseas on a wooden raft. However, I am afraid that only Zhongyou will follow me?”(“道不行, 乘桴桴于海。从我者其由于。”(论语·公冶长)) See original text, Chinese Text Project (2022): https://ctext.org/analects/gong-ye-chang/zh?searchu=子曰:“道不行，乘桴浮于海。從我者其由與?” Accessed 11 Nov 2022.
- 73.
Liu and Huang (2006), pp. 517–518.
- 74.
See also Zhao (2009), pp. 9–11.
- 75.
Yao (2014), p. 570.
- 76.
Jiang (2012), p. 15.
- 77.
- 78.
Or in China, the patriarchal clan system shouldered the responsibility of allocation of resource, see Jiang (2012), p. 153.
- 79.
Jiang (2012), p. 63.
- 80.
Jiang (2012), p. 7.
- 81.
Danziger and Gillingham (2004), p. 80.
- 82.
Danziger and Gillingham (2004), p. 107.
- 83.
Landau (2013), p. 295.
- 84.
Dig.1.1.1.2: Publicum ius est quod ad statum rei Romanae spectat, privatum, quod ad singulorum utilitatem. See Digest (Justinian 2009), p. 1.
- 85.
Landau (2013), p. 295.
- 86.
- 87.
Moos (2004), p. 16.
- 88.
- 89.
- 90.
Landau (2013), p. 297.
- 91.
Landau (2013), p. 299.
- 92.
Marongiu (1980), pp. 186–187.
- 93.
Congar (1980), p. 117, Yves Congar deemed procedure law as private law, with which the author disagrees.
- 94.
Gierke (1868), p. 643.
- 95.
Fasolt (2014), pp. 228–229.
- 96.
- 97.
Tuck (1979), pp. 5–13.
- 98.
Liyun is one chapter of Liji, see this thesis p. 22; Confucius (1885), pp. 364–367.
- 99.
Nylan (2009), p. 43.
- 100.
Xu (1981), p. 105: “公, 平分也, 从八从厶。八, 犹背也。韩非曰:背厶为公。” (Gong, equally dividing something, is composed of 八 and 厶. 八 means to opposite. Hanfei said, to opposite Si means Gong.)
- 101.
Mizoguchi (2011), pp. 232–237.
- 102.
Lee (2006), p. 105.
- 103.
Zhou (2015), p. 220: 益, 卦四十二, 风雷益 (Hexagram 42, ‘Increase’).
- 104.
- 105.
Zhou (2015), p. 315: 小过, 卦六十二, 雷山小过 (Hexagram 62, ‘Preponderance of the Small’).
- 106.
- 107.
Chinese Classics (1980), p. 235.
- 108.
Chinese Classics (1980), p. 244.
- 109.
Cf. Chinese Classics (1865), p. 567: “Now do ye, my uncles, I pray you, consider with one another, and carry out the service which the dukes, your predecessors, rendered to my predecessors.”
- 110.
Chinese Classics (2019), p. 412.
- 111.
- 112.
Chinese Classics (2019), p. 557.
- 113.
- 114.
Chinese Classics (2019), p. 45.
- 115.
- 116.
Chinese Classics (1980), p. 1771.
- 117.
- 118.
Du (2012), pp. 561–565.
- 119.
Liang (2014), pp. 68–70.
- 120.
Lee (2006), p. 104.
- 121.
Lee (2006), pp. 104–105.
- 122.
- 123.
- 124.
Lee (2006), p. 105.
- 125.
Mutschler (2008), p. 440.
- 126.
- 127.
Lee (2006), p. 111.
- 128.
- 129.
Peters (1995), p. 6.
- 130.
- 131.
Aristotle (1995), p. 87, 1275b13.
- 132.
Aristotle (1995), p. 251, 1323a14.
- 133.
Aristotle (1995), p. 251–253, 1323a14, 1323b36.
- 134.
Aristotle (1995), p. 254, 1324a5.
- 135.
Hobbes (1994), p. 79, XIV. 6.
- 136.
Speck (2009), pp. 86–87.
- 137.
Confucius (2010), p. 80. The Chinese original text is “克己复礼” (论语·颜渊, Lunyu, Yanyuan), Lunyu ch. 12.1.
- 138.
Confucius (2010), p. 80. The Chinese original text is “己所不欲, 勿施于人” (论语·颜渊, Lunyu, Yanyuan). Lunyu ch. 12.2.
- 139.
Chan (2014), p. 132.
- 140.
Myers and Twenge (2017), p. 33.
- 141.
Myers and Twenge (2017), p. 33.
- 142.
- 143.
Myers and Twenge (2017), p. 36.
- 144.
Myers and Twenge (2017), p. 36.
- 145.
Myers and Twenge (2017), p. 36.
- 146.
Myers and Twenge (2017), p. 17.
- 147.
Myers and Twenge (2017), p. 16.
- 148.
Myers and Twenge (2017), p. 17.
- 149.
Marongiu (1980), p. 196.
- 150.
Generally, for the Roman influence on medieval papacy and the increasing papal jurisdiction, see Müßig (2019), pp. 42–43.
- 151.
Flaig (2013), p. 147.
- 152.
See Hu (2013), pp. 119–122.
- 153.
Hu (2013), pp. 125–126.
- 154.
Liu (2001), p. 260.
- 155.
Hu (2013), pp. 125–127.
- 156.
See also Hu (2013), p. 125.
- 157.
See also Hu (2013), pp. 125–129.
- 158.
Hu (2013), p. 172.
- 159.
- 160.
Grotius and van Ittersum (2006), pp. 19–50.
- 161.
Grotius and van Ittersum (2006), p. 25.
- 162.
Paraphrasing trans. by the author. Cf. Confucius (1980), p. 46 (Lunyu ch. 5.13) “老师关于文献方面的学问, 我们听得到, 老师关于天性和天道的言论, 我们听不到。” p. 73 (Lunyu ch. 7.26): “善人我不能看见了.” Confucius (1998), p. 98 (Lunyu ch. 5.13): “We can learn from the master’s cultural refinements, but do not hear him discourse on subjects such as ‘natural disposition’ and ‘the way of tian’.” Confucius (2010), p. 38 (Lunyu ch. 5.13): “Zigong said, The Master’s views on cultural and emblematic matters—these we have heard. However, his views on human nature and the Way of Heaven—these we have never been able to hear!” The Chinese original text is “子贡曰:‘夫子之文章, 可得而闻也;夫子之言星与天道, 不可得而闻也。’“. (论语·公冶长), Chinese Text Project (2022), Lunyu ch. 5.13. https://ctext.org/zhs . Accessed Nov 11 2022.
- 163.
Reid (1991), pp. 46–59.
- 164.
MacPherson (1962), pp. 46–70.
- 165.
Strauss (1953), pp. 120–164.
- 166.
Reid (1991), p. 51.
- 167.
Villey (1946), p. 201.
- 168.
Villey (1964), p. 971.
- 169.
Reid (1991), p. 57.
- 170.
Tuck (1979), pp. 5–31.
- 171.
- 172.
Reid (1991), pp. 58–59.
- 173.
Jin and Liu (2004), pp. 52–66.
- 174.
Vogel (2011), p. 228.
- 175.
Vogel (2011), p. 226.
- 176.
- 177.
Vogel (2011), p. 230. Trans. by the author.
- 178.
- 179.
- 180.
- 181.
- 182.
Watner (2005), p. 74.
- 183.
Oakley (1983), pp. 318, 322.
- 184.
Watner (2005), p. 74.
- 185.
Kempshall (1999), p. 285.
- 186.
Tierney (1998), pp. 4–6.
- 187.
Monahan (1987), p. 107.
- 188.
- 189.
- 190.
Kandler (1995), p. 115.
- 191.
Kandler (1995), p. 116.
- 192.
Kandler (1995), pp. 114, 115.
- 193.
Kandler (1995), p. 115.
- 194.
Kandler (1995), p. 115.
- 195.
- 196.
- 197.
- 198.
Quoted from Li (2015), p. 7, 8; English version: Li (2018), pp. 13–16; Xu (1962), p. 76: 颛顼:“依鬼神以制义。” Zhuanxu: “make laws conform to the will of Geist.”(大戴礼记·五帝德)“帝颛顼主要的事事命重、黎‘绝地天通’⋯⋯只有他(指重)同帝颛顼猜管得天上的事情。” “The most important duty of King Zhuanxu is to command Chong and Li to communicate the sky with the earth. Only Chong and King Zhuanxu are competent to manage the affairs in heaven.” Trans. by the author. The name of Zhuanxu comes from a dancing man with branches and jade in his hand. Zhou (2009), p. 131.
- 199.
Confucius (551–479 BC), Li Gi, ‘Yue Ling’, 礼记·月令第六: “是月也, 命乐正入学习舞。乃修祭典。命祀山林川泽, 牺牲毋用牝。” English translation: “In this month orders are given to the chief director of Music to enter the college, and practice the dances (with his pupils). The canons of sacrifice are examined and set forth, and orders are given to sacrifice to the hills and forests, the streams and meres, care being taken not to use any female victims.” Trans. by James Legge. https://ctext.org/liji/yue-ling/ens. Accessed Dec 12 2019.
- 200.
- 201.
- 202.
- 203.
- 204.
- 205.
- 206.
He (1996), pp. 93, 96–97.
- 207.
- 208.
Zhu (2011), p. 1.
- 209.
- 210.
Zhu (2011), pp. 8–9.
- 211.
Chen (2013), pp. 46–47.
- 212.
Zhu (2011), pp. 10–11.
- 213.
Zhu (2011), p. 20.
- 214.
Nationalgeographic Contributor (2021) https://www.nationalgeographic.org/article/chinese-religions-and-philosophies/. Accessed Apr 11 2021. See also Yang (2000), p. 37–41.
- 215.
Li (2015), p. 64.
- 216.
Weber (1989), p. 296.
- 217.
Levy (1992), p. 15.
- 218.
Levy (1992), p. 17.
- 219.
Levy (1992), p. 15.
- 220.
Zarrow (2009), p. 236.
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Shang, Y. (2023). Differences. In: A Historical and Legal Comparison between Tianxia Wei Gong and Quod Omnes Tangit . Ius Gentium: Comparative Perspectives on Law and Justice, vol 110. Springer, Cham. https://doi.org/10.1007/978-3-031-46467-6_4
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