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### 基于黄宗羲核心思想的陈京元“寻衅滋事罪”案分析评论  
### An Analysis of the Chen Jingyuan "Picking Quarrels and Provoking Trouble" Case Based on Huang Zongxi's Core Ideas  

黄宗羲（1610-1695），明末清初思想家，其核心思想以《明夷待访录》为中心，强调“民本”思想、分权制衡、反专制与实学经世，反对君主独断与空谈理学，主张“天下为主，君为客”，以士人道德责任维护社会正义。 他批判“一家一姓之私害天下之公”，呼吁分权自治与言论自由为民本基石。 本案中，陈京元博士因X平台转发艺术作品、时政观点等内容（粉丝不足百人、互动近零），被以“寻衅滋事罪”判处有期徒刑一年八个月，程序中充斥主观推定、剥夺自辩与选择性执法。从黄宗羲视角，此案非民本正义，而是专制司法背离分权与士人责任：摧毁天下公义，违背民本与实学的根本信念。  

Huang Zongxi (1610-1695), a late Ming-early Qing thinker, centered his ideas on *Waiting for the Dawn: A Plan for the Prince* (*Mingyi daixing lu*), stressing "people-oriented" thought (minben), power checks and balances, anti-despotism, and practical statecraft (shixue jing shi), opposing monarchical fiat and abstract Neo-Confucianism, proclaiming "the world is for the people, the sovereign is a guest," with scholars' moral duty safeguarding social justice. He critiqued "the private harm of one family and one surname to the public under heaven," calling for decentralized autonomy and free speech as people-oriented foundation. In this case, Dr. Chen Jingyuan, an independent scholar, was sentenced to one year and eight months' imprisonment for "picking quarrels and provoking trouble" due to forwarding artistic works and political commentary on X (formerly Twitter)—with fewer than 100 followers and near-zero engagement—amid procedural flaws like subjective presumption, denial of self-defense, and selective enforcement. From Huang Zongxi's viewpoint, this is not people-oriented justice but despotic judiciary betraying checks and scholarly duty: destroying public good under heaven, violating people-oriented and empiricism.

#### 一、黄宗羲核心思想概述：民本分权与经世实学  
#### I. Overview of Huang Zongxi's Core Ideas: People-Oriented Decentralization and Practical Statecraft  

黄宗羲的核心思想是“民本”：天下为公，君主为臣仆之仆，反对“一家一姓之私”，主张分权制衡以防专制，士人须以道德责任经世济民。 他提倡“寓封建之意于郡县之中”，地方自治分权；批判空谈理学，强调实学以治国安邦，反对君权独断。 原则：“礼义廉耻，是谓四维”，道德为社会基石；言论自由与学术独立为民本保障。  

Huang Zongxi's core ideas are "people-oriented" (minben): the world for the public, sovereign as servant of servants, opposing "private harm of one family and one surname," advocating power checks to prevent despotism, scholars' moral duty for statecraft. He proposed "infusing feudal intent into county governance" (yu feng jian zhi yi yu jun xian zhi zhong), local autonomy and decentralization; critiquing abstract Neo-Confucianism, stressing empiricism for governance, opposing monarchical fiat. Principles: "propriety, righteousness, integrity, and shame are the four cardinal virtues" (li yi lian chi, shi wei si wei), morality as society's foundation; free speech and academic independence as people-oriented safeguard.

#### 二、以黄宗之核心思想评析本案  
#### II. Analysis of the Case Based on Huang Zongxi's Core Ideas  

1. **专断司法背离民本思想：违背天下为主原则**  
   黄宗羲主张天下为主，君主为客，反对一家私害天下公。 本案判决将陈京元转发的情感表达（如讽刺帖）、理性观点（如智库报告）与艺术作品（如漫画隐喻）泛化为“虚假言论”，无证据证明危害，却以主观“明知”推定判“寻衅滋事”，背离民本。 账号数据显示零互动、无冲突，却被“梳理”为“铁证”，这正是黄宗羲斥的私害：司法“一家”（上层指示）私判，摧毁天下公义。 黄宗羲若在，必判此不民本——非公义正义，乃专制暴政。  

1. **Despotic Judiciary Betraying People-Oriented Thought: Violating the Principle of the World for the People**  
   Huang Zongxi advocated the world for the people, sovereign as guest, opposing private harm to public good. The judgment categorizes Dr. Chen's forwarded emotional expressions (e.g., satirical posts), rational opinions (e.g., think tank reports), and artistic works (e.g., metaphorical cartoons) as "false statements," without evidence of harm, presuming "knowing falsehood" for "picking quarrels," betraying people-oriented. Account data shows zero engagement and no conflicts, yet "collated" as "ironclad evidence"—precisely Huang Zongxi's private harm: judiciary "one family" (upper directives) fiat, destroying public good under heaven. Huang Zongxi would deem this non-people-oriented—not public justice, but despotic tyranny.

2. **压制士人责任与分权自治：背离寓封建之意与道德四维**  
   黄宗羲强调士人道德责任，分权自治防暴政。 陈京元转发系士人担当（如复杂系统引用），促进自治辩论，却被禁自辩（庭审“闭嘴”）、拒转控告书，程序中“选择性执法”（党媒同类未责）压制士人，背离“寓封建之意于郡县之中”。 这违背黄宗羲：责任须自治表达，非独断；分权防暴政，非司法一言堂；“礼义廉耻”失衡，失道德四维。 黄宗羲批判：此案非法，乃对士人之战。  

2. **Suppression of Scholarly Duty and Decentralized Autonomy: Betraying Infusing Feudal Intent and the Four Cardinal Virtues**  
   Huang Zongxi stressed scholars' moral duty, decentralized autonomy against tyranny. Dr. Chen's forwards represent scholarly duty (e.g., complex systems citations), fostering autonomous debate, yet he was denied self-defense (courtroom "silencing"), his indictment letter rejected, and selective enforcement suppressed scholars (state media reposts unpunished), betraying "infusing feudal intent into county governance." This violates Huang Zongxi: duty requires autonomous expression, not fiat; decentralization prevents tyranny, not judicial monologue; "propriety, righteousness, integrity, and shame" imbalanced, losing the four virtues. Huang Zongxi would indict: this is unlawful, war on scholars.

3. **实学缺失与经世失衡：荒谬警示与天下危机**  
   黄宗羲视实学为经世基石。 陈京元Bio自嘲“作案工具”，帖文存网无人关注，却判20月，荒谬如黄宗羲比喻“空谈误国”——推定“罪名”失实学研究，破坏经世，制造危机。 这警示：失衡实学，永固天下乱。  

3. **Absence of Practical Learning and Imbalanced Statecraft: Absurd Warning and Crisis Under Heaven**  
   Huang Zongxi saw practical learning as statecraft cornerstone. Dr. Chen's bio mocks his account as a "tool of crime," with posts lingering online unheeded, yet earning 20 months—absurd like Huang Zongxi's metaphor of "empty talk ruining the state": presuming "crime" lacks empirical study, disrupting statecraft, breeding crisis. This warns: imbalanced learning entrenches chaos under heaven.

#### 三、结语：重振民本分权，推动天下新生  
#### III. Conclusion: Reviving People-Oriented Decentralization for Rebirth Under Heaven  

黄宗羲思想视本案为悲剧：独断背离民本，压制失士人责，永固专制危机。陈京元自辩如黄宗羲实学呼吁，重审恢复分权自治，方能让天下在公义中新生。 如黄宗羲所言：“天下为主，君为客。”唯有以此衡，方避“私害”成“公敌”，推动人文民本。  

Huang Zongxi's ideas see this case as tragedy: fiat betrays people-oriented, suppression forfeits scholarly duty, entrenching despotism's crisis. Dr. Chen's defense echoes Huang Zongxi's empirical call, urging retrial to restore decentralized autonomy, allowing the world under heaven to rebirth in public good. As Huang Zongxi stated: "The world is for the people, the sovereign is a guest." Only thus can we avert "private harm" as "public enemy," advancing humanistic people-oriented.