儒家文化與貪腐犯罪之關係

Confucianism and Corruption

梁式榮(Shih- Jung Liang)

指導教授 ： 周愫嫻

國立臺北大學/社會科學學院/犯罪學研究所/碩士(2009年)

摘要

反貪腐是21世紀各個國家及地區面臨最大的問題，從世界銀行（World Bank）、國際透明組織（Transparency Internation）等國際機構歷年來的調查，均顯示我國貪污管制指標評比成效不佳，而從國人的感受來看，現行各項策略及作法，效果亦極其有限。影響我們社會最深的傳統儒家文化，是否對廉能的社會風氣及現代化社會的建立，有著什麼樣的關連及影響？此是本研究亟欲探討的，因而本研究的目的有三：一、以貪腐犯罪為例，論證儒家文化中與貪腐之關聯因素及傳遞途徑。二、禮、法合一的文化思維，對民眾現今的價值觀及現行廉政刑事政策的影響。三、貪腐犯罪與一般犯罪的不同法益保護，並區分貪腐犯罪類型，對傳統性貪腐犯罪研析防制之道。
本研究方法除採文獻分析，兼採實證訪談方式，就貪腐犯罪有實際經歷的對象，依其個人經驗、看法予以歸納、分析整理出共通性以印證本文的研究假設。在分析策略上，擬採二元類型對比的方式，以近代西方精神文明與傳統儒家基本價值及衍生的機制、制度做對照研究，以求在概念建構及特性上有一清楚對照分辨。
依文獻資料及訪談後的分析發現有：一、親情到人情可能形成的貪腐網絡。二、國人的貪腐行為較缺乏恥感的控制。三、國人深受情、刑相倚的法治觀影響。四、現有廉政刑事政策的失衡。五、非正式控制機制與「法教」系統的悖離。
本研究建議在短程上，以香港、新加坡嚴明法治的作法為學習對象，期能收到立即的肅貪成效。希望能從：一、明確肅貪法律構成要件。二、確立防貪措施及作法。三、有效查處與法律公正間之衡平，以求得改善。長程上，以丹麥、芬蘭等公民社會高廉潔度國家為目標，從根本上改善我們的國民性格及社會風氣，方向上可從：一、確立人權理念的哲學基礎。二、建構社會意識及現代法治觀。

關鍵字

儒家思想 ； 文化 ； 貪腐 ； 關聯 ； 恥感

並列摘要

Anti-corruption measures have become a major issue for most countries in the 21st century. According to published research by the World Bank, Transparency International and other international institutions, the ROC’s corruption-control-index does not rank highly. Citizens’ perceptions suggest that the effectiveness of current strategies and measures are limited. The goal of this research is to go beyond old thinking, analyzing this issue in a broader perspective. The role of existing core values is key. The purposes of this research are three:
The first is to identify and analyse how factors and pathways in Confucian culture relate to corruptive crimes. The second is to find out the effects of such cultural thinking, combining moral value and law, to the values of criminal policies of anti-corruption. The third is to distinguish the key elements of general crime and corruptive crime so as to find a way to prevent traditional corruptive crimes.
This research found that factors leading to corruption within Confucian society, are: 1. the ‘family system’; 2. the overemphasis on discipline and ethics; 3. the lack of a ‘societal’ moral outlook; 4.the misperception and bias resulting from the legal view.
The methodology of this research combines not only a literature review but also interviews, based on the criminals’ experiences and point of views from the actual corruptive cases, and then inductively to identify relevant factors.
The analytical strategy is to compare and contrast the modern western civilization and the traditional Confucian culture, so as to make the concepts and the characters clear.
The findings of this research according to my review of published literature and interviews are; 1. Relations among family members and friends are a potential factor in development of corruptive networks. 2. Chinese corruptive behaviors tend to lack the control of the sense of shame. 3. Chinese legal concepts mix affection and penalty. 4. Our current criminal policies on corruption are unbalanced. 5. Informal control mechanisms and the system of legal education are at odds.
Practical recommendations from this research are as follows. In short term, take measures of strict law-enforcement (as Hong Kong and Singapore), so as to get the instant effects of anti-corruption measures. Further short-term measures: 1. making explicit the make-up of the anti-corruption law; 2. establishing the measures and ways of corruption prevention; 3. making judicial investigation match the value of legal justice. In the longer term, we should learn lessons from states where civil society is organized differently (for example, Denmark and Finland) and where ‘corruption’ levels are low by international standards.

There are some limitations to this research. First, the topic is large, yet the relevant literatures are limited. The focus of this research is on traditional corruptive crimes; the non traditional corruptive ones, which are arguably more harmful but mentioned only where necessary, is not the focus of this research. By necessity, interviews were based on a convenience sample, and so carry well-recognised shortcomings.

Finally, it is important to recognize that research on corruption is of immediate importance – many institutional developments in the international arena require commitment to the development of effective anti-corruption measures. Every country is now under pressure to both understand the nature and dynamics of corruption and to respond effectively.

並列關鍵字

Confucianism ； culture ； corruption ； relate ； shame

參考文獻

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