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吴经熊以其“法律三度论”超越了20世纪二三十年代中国法学学术界,其思想无疑是中国近代法学的“预兆”。然而,吴经熊的生活实态和意识又带有浓厚的前近代的落后性,因而中国近代法学又不得不体味某种“挫折”。联系民国参与宪法起草的人,没有一个反对与法治背道而驰的司法党化等背景,以至考虑宪法草案能否付诸实践时,包括“吴氏宪草”的起草人的吴经熊本人都没信心,因而皈依天主,远离法学。这不能不说是中国法学的“近代预兆”与“挫折”的又一表现。基于这样的判断,分析吴经熊的思想与行动、理想与现实,揭示其思想的先进性与生活实态的后进性之间的矛盾,或许可以打开一个认识中国近代法理学形成发展的新视角,并产生新的体认。
Wu Jing-bei surpassed the Chinese legal academia in the 1920s and 1930s with his theory of “third degree of law”, and his thinking is undoubtedly the “omen” of modern Chinese jurisprudence. However, the reality and consciousness of Wu Jingxiong’s life have a strong backwardness of the past generation, so China’s modern jurisprudence has to experience some kind of “frustration.” When we talk about the Republic of China’s participation in the drafting of the Constitution, there is not a background that opposes the judicial party that runs counter to the rule of law and even whether the draft constitution can be put into practice, including Wu’s draft draftsman, Without faith, therefore converted to God, far from jurisprudence. This can not be said to be another manifestation of the “foreboding omen” and “frustration” of Chinese jurisprudence. Based on such a judgment, analyzing the contradiction between Wu Jingxiong’s thoughts and actions, his ideal and reality, and revealing the advancedness of his thought and the retrogressiveness of his real life may open a new perspective for understanding the formation and development of modern Chinese jurisprudence Produce a new recognition.