人文主义法学引论

人文主义法学是指崇尚人的价值、尊重人的本性的法学观点或法学思想体系。人文主义法学的指导思想是将人作为目的。人文主义法学的基本原则及对法律思想的影响表现在如下方面:尊重人的需要和利益原则促进了权利、人权、自由的产生和发展;防范人的恶性原则促进了法治概念、民主政府、分权、法律程序、法律监督的产生和发展;宽容人的弱点原则主张法律对人的行为不宜提出过高的要求;鼓励人的优点原则主张法律允许人们参与法律实践活动、鼓励人的奉献行为。人文主义法学的兴起将促进法学研究和法律实践的发展。     

法哲学视野中的人的思考

人是属人世界中的一切存在和关系的中心。以此出发 ,人理应也是法的关系和法的世界的主体与中心。法的构建与历史演进、法的底蕴、法的根本价值指向和评价都应当在人中寻找。法哲学是对人的存在、人性、人的本质的理解和把握。法作为对象性的存在和关系 ,对主体的人又产生重大制约作用 ,法使人成为法的存在物、权利的存在物。     

Patenting human beings: do sub-human creatures deserve constitutional protection?

The availability of patents for genetically altered animals raises questions about the patentability of human beings. Genetic research will produce beings who fall halfway between what we currently think of as "animal" and "human." It is unclear on which side of the legal line these creatures will fall. In April 1988, Congress revised the Patent Act with a statement that human beings are not to be considered patentable subject matter. Congress, however, failed to supply a definition of the term "human being." A definition will clarify the legal status of sub-human creatures. The author addresses this problem and proposes a definition of "human being" as an amendment to the Patent Act.     

民法视野下的人体法益构造——以人体物性的科技利用为背景

近现代民法体系所持的"人体为主体人格之一部"的立场系建立在传统人物两分理论基础之上,该理论虽有助于彰显人的主体价值和尊严,但在处理因人的活体、尸体、离体组织和基因的科技利用所生法律问题上,已显现出部分失灵和易加剧人体物性利用与人性尊严保障之间价值冲突的不足。人与物或人格与财产的区分并非绝对不容许因应时代变迁而作必要修正。通过逻辑的、价值的、实践的和法释义学的综合考量,理论上可以得出,有限地承认人体为物,并将"人体财产权"和人类作为物种享有的"类的人性尊严"纳入到人体法益构造体系之中,能较好地克服以上不足。在以公序良俗原则限制人体或其一部的利用和处分时,应建立和实践"人性尊严关联度原则"。     

Conforming to the rule of law: when person and human being finally mean the same thing in Fourteenth Amendment jurisprudence

The Fourteenth Amendment was intended to protect people from discrimination and harm from other people. Racism is not the only thing people need protection from. As a constitutional principle, the Fourteenth Amendment is not confined to its historical origin and purpose, but is available now to protect all human beings, including all unborn human beings. The Supreme Court can define "person" to include all human beings, born and unborn. It simply chooses not to do so. Science, history and tradition establish that unborn humans are, from the time of conception, both persons and human beings, thus strongly supporting an interpretation that the unborn meet the definition of "person" under the Fourteenth Amendment. The legal test used to extend constitutional personhood to corporations, which are artificial "persons" under the law, is more than met by the unborn, demonstrating that the unborn deserve the status of constitutional personhood. There can be no "rule of law" if the Constitution continues to be interpreted to perpetuate a discriminatory legal system of separate and unequal for unborn human beings. Relying on the reasoning of the Supreme Court in Brown v. Board of Education, the Supreme Court may overrule Roe v. Wade solely on the grounds of equal protection. Such a result would not return the matter of abortion to the states. The Fourteenth Amendment, properly interpreted, would thereafter prohibit abortion in every state.     

人与文化和法——从人的文化原理看中西法律文化交流的可行与难题及其克服

本文认为文化是人类最本质的属性,从人的文化原理出发,是我们认识人类文明包括中西法律文化的基点。依人生论哲学,人的文化原理是心主身从,即理性控制非理性,精神支配物质,神灵指导人类。人类文明共同遵循着这一人的文化原理,法律文化亦不例外。中西法律文化内贯共同的人的文化原理,在人的文化原点、原理及其展开的轴心和结构模式上有其共同性,因此两者的交流本质上是可行的。虽然理性内涵的差异导致了交流上的困难,但难题依然可以克服。这一原理性认识既可检讨中西法律文化交流的历史实践,又可分析和推论中国法律文化构成的当下实践及其未来走向。     

The Status of Oceanauts in International Law

If in time such aspects of human activity on the seas and oceans as the creation of floating cities (on and beneath the surface) and an underwater merchant marine (for transport, fishing, and industrial purposes), the removal of abandoned ships from the hydrosphere, the salvage of sunken treasures, and many others require legal regulation, it will become all the more necessary to worry about the legal protection of human beings themselves in the oceans of the world.     

部分权利能力制度的构建

局限于19世纪的哲学认识,权利能力仅被赋予自然人和法人,其他人和组织形态的权利能力被忽略。因而,当迫切需要法律对这些人和组织予以调整时,传统权利能力的规定成为不可逾越的体系障碍,必须通过法律续造的方法构建部分权利能力制度。事实上,民法关于权利能力制度的构造以及立法上的一些规定已经为部分权利能力的构建提供了坚实的理论基础和立法例支撑。部分权利能力是在部分而非全部的民事法律关系中作为民事权利享有者和义务承担者的能力,它通过考察自然人和法人以外的人和组织的人格状态和特定法律关系的价值和目的来认定。部分权利能力是一个开放的概念,它不但包括胎儿、死者与合伙的部分权利能力,还包括其他一些人和组织的部分权利能力。     

Human genome and protection of human rights in Croatia.

In the context of the human rights, human genome should be analyzed on two different levels. First one is a global macro level mostly determinated by global international documents and the concept of the human genome as a common biological heritage of all human beings. The second level is a private micro level of every human individual whose human genome is expressed by specific DNA "bar code". Information of that personal identity card should be strictly protected through the legal instruments for the protection of privacy rights. The aim of this paper is to analyze if and how human rights are protected within the legal framework and the practice of DNA testing in Croatia.     

Smuggling of Human Beings from a Human Rights Perspective: Obligations of Non-State and State Actors under International Human Rights Law

Although trafficking of human beings has been widely regardedas a human rights issue, little attention has been paid to humanrights aspects of smuggling as it is mainly characterised asfacilitation of illegal migration. The purpose of this articleis to demonstrate that smuggling of human beings equally raiseshuman rights concerns. The article begins by exploring the definitionsof trafficking and smuggling and their policy implications.It then highlights some human rights issues inherent in theact by examining its causes, process and consequences. It continueswith an analysis of human rights obligations imposed upon non-Stateand State actors. The fact that non-State actors are not helddirectly accountable under international human rights law pointsto an investigation of legal obligations imposed upon States,and this article examines an obligation to protect victims asan example.     

China’s rule of law in the globalization era

Globalization of the economy, public affairs, human rights, environmental issues and laws indicate the developing tendency of human beings and society, and this has a great influence on the third reform of Chinese law in many aspects. Upon its entrance into the WTO, China carried out a large-scale clarification and amendment of its laws and regulations, and incorporated itself into the global governance structure. This marks the beginning of the third legal reform in the country. This reform includes the reform of the political and legal system, restructuring of the legal system, and evolution of the real meaning of law. In the future development of Chinese law, the fundamental nature of modern, global and human civilization, and the legal profession will penetrate much more into the whole Chinese law and its operation.     

重构法的价值基准

将“人的权利”作为学界公认的法律价值基准，其本身存在着法的目的与其二元论哲学基础的背反。在权利本位学说主导下，传统法的价值基准决定了法律的伦理基础是利己主义的，而以人类自私为正当性的法律价值基准实际上是人类沙文主义的一种表现。21世纪构建人与生态环境之间和谐秩序的要求必然导致法律价值基准从“人权本位”向“生命本位”的转移与重构。在新的法律价值基准中，人的权利不再是对其他生命权利的排斥，而是对其他生命权利的包容和支持，人将构成其他生命在法律权利方面的代言人。     

Human Rights – Human Bodies? Some Reflections on Corporate Human Rights Distortion,The Legal Subject, Embodiment and Human Rights Theory

This paper responds to the subversion of international human rights discourse by corporations. It begins by placing such subversion in three contexts: the ascendance of human rights as the dominant discourse of contemporary moral and political life; the emerging challenges to human rights posed by other-than-natural-human entities; and ambiguity in the relationship between the legal subject and the human being. The author suggests that in order to resist corporate human rights distortion it is important to reclaim the language of the human for the natural human being, despite complex philosophical and definitional challenges attending the designation of the term ‘human.’ The author suggests that by re-attending to the implications of human embodiment for human rights theory it might be possible to re-invigorate the protective potential of human rights for vulnerable human beings and communities against powerful disembodied legal persons (corporations).     

归责何以可能:人工智能时代的自由意志与法律责任

自由意志是归责的基础,以基因编辑技术为代表的基因工程、医疗性人工装置和人工智能构成了对自由意志的根本挑战,对法律责任的认定影响甚大。这些挑战是根本性的,而不是工具意义上的。它们在法哲学上可以分为两个方面:一是现实的挑战,即以基因工程和弱人工智能为代表的新兴科技引发了人类在自由意志方面的争议;二是未来的终极挑战,即强人工智能体被认为具有和人一样的自由意志,能够成为法律主体,从而承担完全的法律责任。现实的挑战构成了责任承担的新的"宽恕"条件;而未来的挑战也值得认真对待,因为自由意志不仅关乎责任,也关乎人性尊严。     

The Concept of Rights in Contemporary Human Rights Discourse

In a variety of disciplines, there exists a consensus that human rights are individual claim rights that all human beings possess simply as a consequence of being human. That consensus seems to me to obscure the real character of the concept and hinder the progress of discussion. I contend that rather than thinking of human rights in the first instance as “claim rights” possessed by individuals, we should regard human rights as higher order norms that articulate standards of legitimacy for sociopolitical and legal institutions.     

立法伦理与算法正义——算法主体行为的法律规制

人类设计算法、运用算法的最终目的是为了增强自身解决问题的能力,进一步提升生活水平并优化社会结构.算法黑箱存在的前提预设是人类对因果关系的认知断裂,算法黑箱针对自动化决策过程中特定的算法用户.在一系列的数据代码背后是算法主体的行为目标和价值选择,不同价值选择加上算法的涌现性和自主性的复杂特质导致相关法律关系主体的权利冲突...     

人工智能法律人格论批判及理性应对

人工智能技术的进步使得法学界兴起"人工智能法律人格论"。然而,意志只能来源于自然人而非机器,人工智能也无法独立主张权利和承担义务,因此人工智能无法享有法律人格。赋予人工智能法律人格可能会严重冲击现有法律制度,使得其沦为自然人逃避法律制裁的工具,甚至加剧奴役和压迫。面对人工智能技术,需要坚持人类唯一主体地位,在现有法律框架内处理责任承担问题,不得随意拟制法律人格,根据其技术含量采取前期引导、中期约束、后期干预的立法逻辑,理性应对人工智能技术带来的挑战。     

人本法律观的几点澄清

人本法律观是以人为本位去认识、体验法律,视法律为人所建构出来的人造物,主张法律是人追求美好生活的工具。法是死的,人是活的,有生命的人妥善操作法律,法律才能够发挥其促成人类共生乐活的功能。以人本的立场研究探讨法学,为避免不必要的误解与混淆,可从五个层面释明澄清之:首先是区辨人本与人文、人道的意义;其次从自然法的发展史考察人本自然法是自然法的最新型式,也是第五种自然法;再次强调法律之建构与变迁乃是应人之生活需求,人有如何的想法,就会产生如何的法律;复次说明法治并非人治,是秉人本精神依法治理,法治思维有工具性、社会性、过程性、抽象性、规范性和知识性等六个构成因素;最后,检视人本的法学方法论,循人性以论,一方面是理性与经验之融贯,另一方面则是视之为一种法律实用主义的方法论,采相对价值的伦理观,有其和谐致善的伦理向度,最终极的任务无他,运用法律使人类互惠共生,同享安乐。     

中国传统法之和谐价值考察

和谐是人与社会存在及发展过程中的一种状态。中国传统文化以"和谐"为最高追求。中国古代传统法律文化中蕴涵着忠孝、诚信、贵和求安、关注生命、化解争端等内容丰富的和谐精神。通过对以"天人合一"、"贵和"、"以德配天"为原点的和谐思想的产生与发展进行梳理,发现中国传统法的传承,均以和谐作为价值追求的首要目标。中国传统法律文化的精神,所追求的乃是实现人与人、人与自然之间的和谐。中国传统法中,和谐价值内涵是通过礼治、德治来体现的。中国传统法之和谐价值的基本体现就在于,既肯定冲突与不和的现实存在,又在不和中求和,在维护君主专制政权长治久安的前提下,整合一个个对立的矛盾关系,以天理、国法、人情的融合来定分止争,谨慎用刑,息讼止讼,分配社会资源,稳定社会秩序,值得我们关注和借鉴。     

法律异化研究

法律异化是指法律这种人类创造出来的本用于服务人类的社会规范,因为一些原因反而成了走向人类对立面的一种异己力量的法律变化。其表现为依＂法＂迫害、合法伤害、非法侵害、人们对法律的异己感和积极寻求法律的替代品等多种形式。法律异化的人为因素是人的异化,客观因素是法律本身的悬空与不切实际、法律规范限制性的僵化、司法的＂证据中心主义＂和法律运行的程序主义等。克服法律异化的路径有以人为本,确保良法的产生;加强民主法制建设,防范主体的自我异化;运用宏观、全面的社会治理手段防范法律的异化等。