摘要
《大清律例》採用具體主義的立法技術規定了諸如「不道」、 「禁止師巫邪術」、「造妖書妖言」、「採生折割人」、「造畜蠱毒殺人」等數項涉巫犯罪的罪名。清人祝慶祺在《刑案匯覽三編》 中收錄了大約四十餘例相關案件。巫術坐罪的法律論證中，對於巫術案件中的事實因果如何轉化為法律上的因果關係，進而在邏輯上確證其相應的刑事責任，是問題的關鍵所在。其中，比附類推起到 了論證上的重要作用，而這種方法也可以置諸清代一般案件的法律推理過程中。身體思維模式是法律比附類推方法背後的認知基礎， 其思維淵源恰恰是巫術自身所包含的原始思維模式。同西方的法律解釋學一樣，這一思維認知模式存在著反形式主義的危險傾向，值得我們今天的法治建設鏡鑒和警醒。
The Great Qing Code took provisions about sorcery crime charges using specific doctrine of legislative technology, such as “worst offence”, “sorcery ban”, “homunculus fallacy”, “killing blood collection” and “manufacturing and poison to kill”. Zhu Qingqi of Qing Dynasty included about forty cases related sorcery in his Three criminal case assembly. There is the key of problem about how the causal fact in witchcraft cases turning into the causality of law, and logically proving corresponding criminal responsibility in legal reasoning about convicting witchcraft, in which analogical reasoning played a very important role, and this method could also be put in common case reasoning of Qing Dynasty. Body thinking mode was the basis of thought behind analogical reasoning method, which origining the thinking pattern containing the witchcraft itself: Like interpretation of law, this kind of thinking mode had an antiformalism dangerous tendency, which is worthy of our today’s legal construction to learn and watch.
關鍵詞
《大清律例》；巫術犯罪；因果關係；類推比附；身體思 維模式
The Great Qing Code, The sorcery crime, causality, analogic reasoning, Body thinking mode
