谁是真正的人类政治民主之父？ /郭国汀律师专栏

事实上亚氏的老师伯拉图,[2]伯拉图的导师苏格拉底（BC427-347）和亚里士多德本人均反对民主政体。[3]首先，苏格拉底被雅典人民主投票处死的事实，使得伯拉图和亚里士多德对民主均无好感，因为普通民众缺乏理性易受修辞学家煽动而误断；其次，伯拉图在其《共和国》中指出：“哲学家是最理想的统治者。因为哲学家考虑的是人的灵魂安宁，由为全体公民的灵魂谋利的哲学家当国王当然比热爱财富、权力和地位的追名逐利之徒好得多，而民众极易受到修辞学家的煽动而左右摇摆。”[4]而亚里士多德在其《政治学》中论证：“民主制是多数人统治的最坏的一种政体”（democracy as the worst form of rule by many），亚氏按统治者的数量：一个人（君主），少数人（贵族头）或多许多人（民主），将政府区分为好坏两种。亚氏认为民主是最坏的多数人统治的政府形式。因为 “民主是因为也为了需要而统治”。他最赞赏法治或贵族制（理论上最佳的统治模式）其次则是君主制，因为“君主统治者是将他的国家的利益放在心上，因而是较好的政府形式”。此外，亚氏认为，“政府应当由那些有足够的时间追求美德的人来管理。统治者应当是有产者和有闲者，因为没有其他忧虑，才能将他们的时间用于生产美德。而劳动者为谋生过于繁忙没有时间来生产美德”。亚氏指出：君主制或贵族制及民主制均会产生暴政。“仅视君主个人的利益至高无上的君主制、仅视富人利益为首要的贵族制、及仅视需要为第一目标的民主制都是暴政。因为，他们均不考虑全体社会成员的公共利益。”他进一步强调指出：“依吾之见，暴政乃是对政治社会行使一种主人统治的君主制，贵族制当有产者玩弄政府于股掌之间时就成为暴政；民主制刚好相反，当穷人而非富人成为统治者时必然演变成暴政”。由此可见，亚氏既非第一个重视政治民主的哲人，更非赞同政治民主的政治家，而是坚决反对纯民主[5]，亦即直接民主的哲学家。事实上，西方人也长期误将梭伦当做希腊民主之父，其实他仅是个贵族改革家。

真正的人类政治民主之父是克莱斯圣尼斯（Cleisthenes)，他在公元前七世纪曾任雅典将军30年，是他首创了雅典政治民主制度[6]。雅典民主政治在公元前五世纪的佩里克勒斯（Pericles）时代达到顶峰[7]，史称政治民主体制的黄金时代。雅典政治民主体制生存了三百多年,只至马其顿入侵征服希腊后才被终止。

多年前,我曾对中国海事海商法及保险法学界的浮燥学风提出严厉批评[8]。因为，中国大陆众多教授、专家、学者无一人正确指出是谁起草了该法；反之，绝大多数教授、专家称:“英国1906年《海上保险法》是由英国王座法庭首席法官曼斯菲尔德在利用20馀年时间收集整理各国上千个海上保险判例，并结合国际惯例的基础上起草而成的。” 曼大法官乃18世纪中叶人士，他如何可能制定120年后才问世的《1906年海上保险法》？该法实际上是由被誉为立法天才的谢尔曼爵士起草的。他一生起草了三部重要的法律即：《汇票法》《货物买卖法》《海上保险法》。他早在1894年便已完成该法的起草工作。

事实上，政治学领域更是糟糕透顶，如果说俞氏写＂民主是个好东西＂时是奉命故意欺骗误导公众的话，他搞不清真正的人类政治民主之父是谁，甚至将反对民主制的亚里士多德当作民主的支持者，则属学术水准低下至少是学风不正的表现．这与中共极权专制暴政下根本不可能有真正的政治科学有关，假冒伪劣学术腐败早已侵蚀中国整个教育系统。教育是决定一个国家进步强盛的首要前提，中共党控教育的巨大危害是流氓中共危害中国的重中之重．北京大学作为中国最高学府早已在共党匪帮的蛮横阉割下变成太监型大学，因此，诸如任定晨、孙东东此种缺德少人格的党用无行文人才能在其中胡混误导中国最优秀的学子们，而硕果仅存的正派高贵的法学教授贺卫方先生，却被胡氏匪帮强行阻止赴任浙江大学法学院院长后赶至新疆石河子大学！

中国同胞们，放任容忍流氓匪帮中共极权暴政多存续一日，其必定继续破坏中国的传统文化，毁坏中国的自然生态环境平衡，毁灭国民的道德伦理心灵；因此，尽早彻底终结中共极权专制暴政克不容缓，实乃全体国人的当务之急！

2009年4月19日第163个反中共极权专制暴政争自由人权民主绝食争权抗暴运动日于加拿大

[1]见俞可平，“协商民主：西方民主理论和实践的最新发展 ”，2007年12月23日《观察》http://www.cicus.org/Magazine/ArtShow.asp?ID=45768

[2] Do not be angry with me for speaking the truth; no man will survive who genuinely opposes you or any other crowd and prevents the occurrence of many unjust and illegal happenings in the city. A man who really fights for justice must lead a private, not a public, life if he is to survive for even a short time. (see Plato, Apology, 31e-32a)

[3] “For tyranny is a kind of monarchy which has in view the interest of the monarch only; oligarchy has in view the interest of the wealthy; democracy, of the needy: none of them the common good of all. Tyranny, as I was saying, is monarchy exercising the rule of a master over the political society; oligarchy is when men of property have the government in their hands; democracy, the opposite, when the indigent, and not the men of property, are the rulers.”see Aristotle, Book III of Politics & Poetics, translated by Benjamin Jowett and S.H.Butcher, New York The Heritage Press1966 .pp.75-117.

[4] Unless the philosophers rule as kings or those now called kings and chiefs genuinely and adequately philosophize, and political power and philosophy coincide in the same place, while the many natures now making their way to either apart from the other are by necessity excluded, there is no rest from ills for the cities, my dear Glaucon, nor I think for human kind, nor will the regime we have now described in speech ever come forth from nature, insofar as possible, and see the light of the sun. (Plato, Republic 473d-e) Book V of The Republic of Plato. Trans. Bloom, Allan. New York: Basic Books Inc, 1968. 153-154.

[5] 现代民主政治是建立在自由、法治、人权、共和、宪政基础上的代议制民主政治，既避免了单纯民主易演变成多数暴政的端，又能在公正公平公道的基础上充分发挥社会全体成员的主动性与创造性造福社会和每个个人。全球经三波民主化浪化，如今已有130多个国家走上民主论道路，仅有47个国家仍是专制国，其中，中共一党极权专制体制是最腐败无能也最残暴下流无耻的一个。

[6] Thucydides, History of the Peloponnesian War, B. Jowett, trans. (Oxford, 1881), Bk. II, vii. Cited from Crane Brinton, John B. Christopher, Robert Lee Wolff, A History of Civilization, vol one (second edition) Prentice Hall, Inc 1960 p.62.

[7] “we are called a democracy, for the administration is in the hands of the many and not of the few. But while the law secures equal justice to all alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty a bar, but a man may benefit his country whatever, be the obscurity of his condition.” 参见：Thucydides, History of the Peloponnesian War, B. Jowett, trans. (Oxford, 1881), Bk. II, vii. Cited from Crane Brinton, John B. Christopher, Robert Lee Wolff, A History of Civilization, vol one (second edition) Prentice Hall, Inc 1960 p.62.

[8] 郭国汀，“从1906年英国海上保险法的起草人说开去”，2001年《海事审判》。

Who is the father of democracy?

Thomasgguo

Cleisthenes, the true founder of Athenian political democracy, serviced as general for thirty years who is the true father of democracy of the human being.

Traditionally, Solon has been regarded as the founder of Athenian democracy. however, he was a rather cautious aristocratic reformer. The liberal reforms of Cleisthenes virtually completed the democratization of Athenian polities.

In China even today there is a prominent professor said that Aristotle is very concern Democracy, however, in fact, Aristotle against democracy and described democracy as the worst form of rule by many.

Pericles，his time reached the zenith of democracy or call Gold time of democracy, was a Athenian politician in 500BC, who define Athenian government as : “we are called a democracy, for the administration is in the hands of the many and not of the few. But while the law secures equal justice to all alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty a bar, but a man may benefit his country whatever, be the obscurity of his condition.”[1] It sound little boast, the true spirit of democracy is set up that time. The democracy last in Greece for three centuries and meet its end by foreigner’s attack.

[下一页]