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基于张载核心哲学思想的陈京元“寻衅滋事罪”案分析评论

An Analysis of the Chen Jingyuan “Picking Quarrels and Provoking Trouble” Case Based on Zhang Zai’s Core Philosophical Ideas

中文版
Chinese Version

张载（1020-1077），宋代理学家，其核心思想以“气一元论”（monism of qi）和“民胞物与”（humanity as family, things as kin）为中心，强调“太虚即气”（the great void is qi），宇宙万物源于气的凝聚与流行，道德修养通过“格物穷理”（investigating things to exhaust principle）实现“仁民爱物”（benevolence to people and love for things），反对外在权威独断，主张天人合一与社会和谐，反对空谈理学而重实践。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。从张载视角，此案非仁民爱物，而是外在独断背离气理合一：压制仁心表达，违背民胞物与的根本信念。

Zhang Zai (1020-1077), Song Neo-Confucian philosopher, centered his ideas on the “monism of qi” and “humanity as family, things as kin” (min ce wu yu), stressing “the great void is qi” (tai xu ji qi), the universe from qi’s condensation and flux, moral cultivation via “investigating things to exhaust principle” (gewu qiong li) achieving “benevolence to people and love for things” (ren min ai wu), opposing external arbitrary fiat, advocating heaven-human unity and social harmony, opposing empty Neo-Confucianism for practice. 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 Zhang Zai’s viewpoint, this is not benevolence to people and love for things, but external fiat violating qi-principle unity: suppressing benevolent expression, betraying humanity as family, things as kin.

一、张载哲学核心思想概述：气一元论与民胞物与

I. Overview of Zhang Zai’s Core Philosophical Ideas: Monism of Qi and Humanity as Family, Things as Kin

张载的核心思想是“气一元论”：太虚即气，气聚则成万物，道德源于“仁民爱物”的内在仁心，反对外在权威独断，通过“格物穷理”实现天人合一与社会和谐，主张“民胞物与”，言论自由为仁心觉醒与爱的表达工具，反对空谈而重实践修养。 他强调“为天地立心，为生民立命，为往圣继绝学，为万世开太平”，士人道德担当维系宇宙气理。 原则：气理合一、内省仁爱、实践和谐，反对外求权威与独断。

Zhang Zai’s core ideas are the “monism of qi”: the great void is qi, qi condenses into all things, morality from internal benevolent heart of “benevolence to people and love for things” (ren min ai wu), opposing external arbitrary fiat, via “investigating things to exhaust principle” achieving heaven-human unity and social harmony, advocating “humanity as family, things as kin” (min ce wu yu), free speech as tool for benevolent awakening and love’s expression, opposing empty talk for practical cultivation. He stressed “establishing mind for heaven and earth, life for the people, heritage for past sages, peaceful path for myriad generations,” scholarly moral duty maintaining cosmic qi-principle. Principles: qi-principle unity, introspective benevolence, practical harmony, opposing external authority and fiat.

二、以张载哲学核心思想评析本案

II. Analysis of the Case Based on Zhang Zai’s Core Philosophical Ideas

  1. 外在独断背离气一元论：违背仁民爱物与天人合一原则
    张载视宇宙为气理合一，反对外在权威独断。 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）和艺术作品（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”，背离气理。 账号数据显示零互动、无气理断裂，却被“梳理”为“铁证”，这正是张载斥的外求：司法未格物穷理陈京元仁心意图（学术仁爱），而是外在独断，摧毁天人合一。 张载若在，必判此不仁物——非和谐统一，乃独断暴政。

  2. External Fiat Betraying Monism of Qi: Violating Benevolence to People, Love for Things and Heaven-Human Unity Principles
    Zhang Zai saw the universe as qi-principle unity, opposing external arbitrary fiat. 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 qi-principle. Account data shows zero engagement, no qi-principle rupture, yet “collated” as “ironclad evidence”—precisely Zhang Zai’s external seeking critique: judiciary fails investigating things to exhaust principle of Dr. Chen’s benevolent intentions (academic benevolence), external fiat, destroying heaven-human unity. Zhang Zai would deem this non-benevolent to things—not harmonious unity, but fiat tyranny.

  3. 权威压制扭曲民胞物与：背离道德修养与社会和谐
    张载强调民胞物与通过包容实现和谐，反对权威独断。 陈京元转发系仁爱表达（如复杂系统引用），以民胞包容多元，却被禁自辩（庭审“闭嘴”）、拒转控控书，程序中“选择性执法”（党媒同类未责）压制修养，背离和谐。 这违背张载：道德需内在仁心觉醒与爱物，非外在规训；社会和谐需包容自由，非独断。 张载批判：此案非法，乃对仁爱之战。

  4. Authority Suppression Twisting Humanity as Family, Things as Kin: Betraying Moral Cultivation and Social Harmony
    Zhang Zai stressed humanity as family, things as kin through inclusivity for harmony, opposing arbitrary fiat. Dr. Chen’s forwards embody benevolent expression (e.g., complex systems citations), inclusive benevolence embracing diversity, yet he was denied self-defense (courtroom “silencing”), his indictment letter rejected, and selective enforcement suppressed cultivation (state media reposts unpunished), violating harmony. This violates Zhang Zai: morality requires internal benevolent awakening and love for things, not external regulation; social harmony needs inclusive liberty, not fiat. Zhang Zai indicts: this is unlawful, war on benevolence.

  5. 仁心觉醒失衡：荒谬警示与和谐危机
    张载视仁心觉醒为道德基石。 陈京元Bio自嘲“作案工具”，帖文存网无人关注，却判20月，荒谬如张载比喻“外求失天理”——推定“罪名”失觉醒平衡，扭曲仁心，制造危机。 这警示：失衡觉醒，永固外求。

  6. Imbalanced Benevolent Awakening: Absurd Warning and Harmony Crisis
    Zhang Zai saw benevolent awakening as morality cornerstone. Dr. Chen’s bio mocks his account as a “tool of crime,” with posts lingering online unheeded, yet earning 20 months—absurd like Zhang Zai’s “external seeking loses heavenly principle”: presuming “crime” lacks awakening balance, twisting benevolence, breeding crisis. This warns: imbalanced awakening entrenches external seeking.

三、结语：重振仁民爱物，推动和谐新生

III. Conclusion: Reviving Benevolence to People, Love for Things for Harmony’s Rebirth

张载思想视本案为悲剧：独断背离气理，压制失仁爱，永固外求危机。陈京元自辩如张载觉醒呼吁，重审恢复道德包容，方能让社会在仁理中新生。 如张载所言：“民胞物与。”唯有以此衡，方避“独断”成“公敌”，推动人文觉醒。

Zhang Zai’s ideas see this case as tragedy: fiat betrays qi-principle, suppression forfeits benevolence, entrenching external seeking crisis. Dr. Chen’s defense echoes Zhang Zai’s awakening call, urging retrial to restore moral inclusivity, allowing society to rebirth in benevolence-principle. As Zhang Zai stated: “Humanity as family, things as kin.” Only thus can we avert “arbitrariness” as “public enemy,” advancing humanistic awakening.