本文將討論新法蘭克福學派對法與正義的分析。新法蘭克福學派 所指的正義，既不是傅統舊歐洲的實質正義觀，也不是（哈伯馬斯或 羅爾斯的）程序正義；新法蘭克福學派重構了正義的論述，認為正義 的論述是為了解決在功能分化（社會片斷化）的背景下，個別功能系 統過度擴張所帶來的問題。新法蘭克福學派認為，系統溝通的過程必 須要考慮到環境。環境在系統再引入「環境與系統」區分時，被系統 的運作所考慮，一方面成為去弔詭的依據，另一方面也防止系統過度 擴張，破壞了其他系統的自律，或者侵害到個人。依這個觀點，新法 蘭克福學派指出正義在社會批判理論中的意義。最後，延伸新法蘭克 福學派的觀點，外於社會溝通之個人身心痛苦，以跨國人權的論述， 引入社會的溝通之中，可以成為普遍的正義理念，用來擾動世界社會 的法系統溝通，並促成法的演化。

This article tries to analyze the New Frankfurt school’s theory of justice and its relation to the law, in order to clarify, how the discourse of justice contributes to the evolution of the legal system. The New Frankfurt school receives Luhmann’s system theory and develops a new concept of justice: Justice is not the absolute transcendent canon of law, but the irritation of operations in the legal system. Justice forces the operation in social legal subsystem to take its environment into account. The integrity of mind and pains of body, which is the environment of social communicative system, can reenter the communicative legal and political system by the discourse of “human rights” and “justice”. This process of “re-entry” gives the reason to reform the given conditions of the law, and in this way prompts its evolution.