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家庭关系、伦理、结构、秩序、仪式、位阶等共同构成“家”的法哲学的基本内涵。由于人文底蕴的迥异,“家”在中西方语境中的价值表达也各有不同。传统儒教国家既把家庭视为人类认知文明与实践良知的终极场所,又把家庭作为遵从公共规则与实现政治理想的源发地。这意味着,“家”既蕴含着个体身位所需践履的“名分之守、爱敬之实”的家内礼法秩序,同时又得以将这种拟制、扩大的秩序上升为国家社会治理的制度需求。这造就了中国传统家庭法哲学中强烈的家族主义“泛家化”的特征。但是,由于迭经现代化的“毁家”运动,中国人对于“家内礼法”的理解已经在形式上全然异于所有类型的传统秩序。现代社会的发展依靠的是家庭之外的公共领域,家庭被边缘化,重家的合法性也遭到排斥。在整合国家社会价值观时,我们不得不面临“家”的法哲学何以建构的难题。
Family relations, ethics, structure, order, ritual, rank, etc. constitute the basic connotation of legal philosophy of “home”. Due to the different humanities, the value expression of “home ” in the context of China and the West is also different. The traditional Confucianism not only regards the family as the ultimate place for the conscience of human cognition and practice, but also regards the family as the source of complying with public rules and realizing political ideal. This means that “home ” embodies both the domestic etiquette and ritual order that individual needs to fulfill and the “fame and fortune,” and at the same time be able to raise such fictive and enlarged order Institutional requirements for national social governance. This has created the characteristics of the strong familism “pan-universalization” in Chinese traditional family law philosophy. However, due to the modernization of the “destruction of the home” movement, Chinese people’s understanding of “home etiquette ” has been formally different from all types of traditional order. The development of modern society relies on the public sphere outside the family. Families are marginalized and the legitimacy of their family members is also excluded. In the process of integrating the social values of our country, we have to face the difficult problem of constructing the legal philosophy of “home”.