非婚同居中女性健康权保护的法律困境及对策

规范非婚同居已经成为我国婚姻法学界的共识,但同居中女性的健康权问题却被忽略了。在司法实践中,许多法官往往用侵权法规则来解决相关的法律纠纷,在现行的法律框架下,这只是一种权宜之计。女性在非婚同居中的健康权不仅仅是女性健康不受侵犯的一种私法上的消极权利,也是一种积极的权利,国家有义务通过相关法律制度来保障女性健康权,这一点需要通过尽快制定非婚同居的法律来实现。     

Regulating Marriage and Cohabitation in 21st Century Britain

This article assesses the legal regulation of marriage and cohabitation in Britain and outlines a growing need and desire for the currently confused law to be amended despite what has been termed 'the normal chaos of family law'. It adds to the topical debate about 'couple regulation' and argues that law should protect the function rather than the form of relationships. This argument is supported by recent Nuffield Foundation funded research, which draws on a major attitudinal survey of over 3000 respondents' views about marriage, cohabitation and the law and a number of in-depth interviews with current and former cohabitants. This research supports the view that cohabitation is now an accepted parenting and partnering structure across Britain, and that this ought to be reflected in a 'reflexive' approach to legal regulation in this sphere.     

The Cultural Power of Law and the Cultural Enactment of Legality: The Case of Same-Sex Marriage

This paper examines the legal consciousness of same-sex couples with respect to marriage. Data from an interview-based study of 71 members of same-sex couples reveal strong consensus on the desirability of having samesex relationships legally recognized, and considerable variation in couples'attempts to enact marriage culturally through various practices, including the use of marriage-related terminology and public commitment rituals. I argue that some of these efforts to enact marriage culturally should also be read as attempts to enact legality in the absence of official law. The findings from this study challenge the idea that marginalized social actors will tend toward a resistant legal consciousness: Rather than seeking to avoid and evade legality in their everyday lives, most same-sex couples seem to embrace legality for its practical and symbolic resources, even as they stand "against the law" in their opposition to the exclusion of same-sex couples from the institution of legal marriage. Approaching marriage from the perspective of same-sex couples, this research demonstrates that the legal and cultural aspects of marriage are deeply intertwined. Cultural enactments of marriage enact legality even in the absence of official law, and many actors ascribe to law a cultural power that transcends its specific benefits and protections, the power to produce social and cultural equality.     

Everyone Knows the Game: Legal Consciousness in the Hawaiian Cockfight

Past legal consciousness research has revealed a great deal about what individuals think and do with regard to law, but less attention has been paid to the social processes that underpin these attitudes, beliefs, and actions. This article focuses particularly on a “second‐order” layer of legal consciousness: people's perceptions about how others understand the law. Ethnographic observations and in‐depth interviews with cockfighters in rural Hawaii reveal how law enforcement practices not only affect cockfighting rituals, but are embedded within them. Police practices and informal rules work in concert to shape fighters' second‐order beliefs. These beliefs have implications for participants' understanding of central concepts, including order, disorder, and illegality. Examining legal consciousness from a second‐order perspective also underscores that notions of legitimacy are constantly created and recreated. Recognizing legitimacy's inherently relational nature helps us understand how experiences of law are synthesized into beliefs—for example, when an unusual police action directed toward a subgroup of fighters compromised the law's legitimacy for them. Foregrounding the relational nature of legal consciousness offers scholars a means to better understand and operationalize the dynamic nature of human relationships to law.     

Protection, Parity, or Promotion: Public Attitudes to Cohabitation and the Purposes of Legal Reform

Cohabitation law reform may be informed by different purposes. Three are considered in this paper: protection of parties at risk when relationships break down, parity of treatment between different forms of partnership, and the promotion of particular family forms. These are considered in relation to the Family Law (Scotland) Act 2006 in the context of recent evidence about public attitudes towards cohabitation. Public attitudes and the approach adopted in the 2006 Act are juxtaposed, raising questions about the alignment of public attitudes and the direction of law reform on cohabitation.     

美国女性主义法学及其启示

女性主义法学以其独特的方法论剖析法律问题,提出女性问题方法、女性主义实际推论方法、提高觉悟方法以及用社会性别视角观察历史、文化、社会现象,从而展现出与以往法学理论研究的不同进路。女性主义法学是一种对女性及性别进行全方位认识的法学流派。其"硬核"已经并非单纯要求女性在婚姻、家庭、劳动就业和社会福利保障等方面享有与男性同样的权利,它更要求在分配和界定上述权利的过程中,乃至在以法律为核心的整个现代法治结构中加入女性的视角和女性的生存体验与思维方式,要求立法中的社会性别意识,从而使两性关系、婚姻、家庭乃至社会健康协调地发展。     

Marriage,Cohabitation, and Crime: Differentiating Associations by Partnership Stage

A wealth of scholarship generally finds that marriage protects against crime, but there is less consistent evidence for cohabitation. In this article, we contribute to scholarship on marriage and put forward new evidence about cohabitation by examining marital and cohabiting partnerships as transitions with distinct stages of entry, stability, and dissolution. We use within-person change models with contemporary data from the National Longitudinal Survey of Youth 1997 to analyze these stages for the full sample and separately for men and women. The findings show differential protective associations of marriage and cohabitation depending on the stage of the partnership. Both recently formed cohabiting partnerships and stable cohabiting partnerships are associated with reductions in the level of offending, although to a lesser degree than marital relationships. Cohabiting partnerships that are stable, in that they have lasted at least a year, are associated with larger decreases in offending, particularly among women.     

非婚同居的规制不会冲击结婚登记制度

结婚登记制度是非婚同居产生的制度条件,非婚同居不是对现行婚姻制度的冲击,非婚同居制度与结婚登记制度可以相得益彰。法律保护非婚同居,虽在一定程度上弱化婚姻法价值导向,但并没有动摇婚姻的主流地位,破坏家庭法目标的实现。婚姻危机无法缓解,并不能因此归责于法律承认和保护了非婚同居,而应正视和反思婚姻制度自身所面临的问题。法律对非婚同居的承认,并不排斥婚姻制度,人们根据自身的需要选择不同的两性结合方式。婚姻依然是人类自我延续和子女健康成长的必不可少的组织,应将婚姻置于优先保护的地位,赋予婚姻与非婚同居不同的待遇,婚姻家庭模式的主流地位得以巩固。     

Forced Marriage as a Harm in Domestic and International Law

This article reports on our analysis of 120 refugee cases from Australia, Canada, and Britain where an actual or threatened forced marriage was part of the claim for protection. We found that forced marriage was rarely considered by refugee decision makers to be a harm in and of itself. This finding contributes to understanding how gender and sexuality are analysed within refugee law, because the harm of forced marriage is experienced differently by lesbians, gay men and heterosexual women. We contrast our findings in the refugee case law with domestic initiatives in Europe aimed at protecting nationals from forced marriages both within Europe and elsewhere. We pay particular attention to British initiatives because they are in many ways the most far-reaching and innovative, and thus the contrast with the response of British refugee law is all the more stark.     

Parenting without Protection: How Legal Status Ambiguity Affects Lesbian and Gay Parenthood

Through the lens of lesbian and gay parenthood we ask how individuals who experience “legal status ambiguity”—that which emerges when legal fluctuations combine with divided attitudes, ignorance of the law, and autonomous institutional gatekeepers—exercise their legal rights and responsibilities. The results from thirty‐one interviews with lesbian and gay parents in Oregon and their six adult children suggest that the state's fluctuating legal and social climates for lesbian and gay parenting between 1985 and 2013 presented significant challenges for two generations of same‐sex parents. Although both cohorts created and utilized a range of legal and social mechanisms to assert their legal rights, they found these rights to be controlled as much by gatekeeper perspectives as by legal force. After the 2015 Obergefell ruling on marriage equality, lesbian and gay parenting status remains a site of ongoing legal and social contestation, providing insight into the risks and challenges of legal status ambiguity.     

重婚罪新论

重婚罪前一婚姻须是法律婚,后一婚姻可以是法律婚,也可以是事实婚。事实婚的认定标准是双方以终生共同生活为目的连续而稳定的同居。一个同时与二人以上结婚应以重婚罪定罪处罚。事实重婚的追诉时效期间应从双方自行结束同居关系之日起计算。     

Enduring Love? Attitudes to Family and Inheritance Law in England and Wales

This paper reports on the findings from a large-scale study of public attitudes to inheritance law, particularly the rules on intestacy. It argues that far from the assumption that the family' is in terminal decline, people in England and Wales still view their most important relationships, at least for the purposes of inheritance law, as centred on a narrow, nuclear family model. However, there is also widespread acceptance of re-partnering and cohabitation, producing generally high levels of support for including cohabitants in the intestacy rules and for ensuring that children from former relationships are protected. We argue that these views are underpinned by a continuing sense of responsibility to the members of one's nuclear family, arising from notions of sharing and commitment, dependency and support, and a sense of lineage.     

Legal Knowledge about What?

We assume—in contrast to many "legal realists"—that law is a part of reality. Law exists because people believe in law, but law is not identical with beliefs. Law supervenes on human beliefs, preferences, actions, dispositions and artefacts. Moreover, the morally binding personal interpretation of the law supervenes on two things together: on the individual's knowledge of legal institutions and on moral obligation. The first supervenes in its turn on mutual beliefs; the second supervenes on motivations and dispositions of the individual, provided that she is morally sensitive and rational. Personal interpretation of law converts into social law, if other persons on the basis of overriding reasons do not contest it. Morally binding social law supervenes on moral motivation that is triggered by institutions that supervene on mutual beliefs.     

事实婚姻的效力

事实婚姻在法律性质上原属于不存在的婚姻。 2 0世纪 70年代以来 ,西方国家的法律逐渐开始对事实婚姻予以调整 ,使同居双方具有一定的权利、义务。我国有关事实婚姻的法律规定有的较为笼统 ,需要解释 ,有的存在漏洞需要补充。     

公众意见在裁判结构中的地位

从裁判依据的类型分析,公众意见只能作为一种事实依据,参与个案裁判。在常规案件中,公众意见作为一种准用的辅助性依据,可以通过弱的裁量成为合理化判决结论的说明性事实。在遇有法律漏洞的疑难案件中,与社会性主张相一致的公众意见,如果耦合法律体系中的法律原则或基本权利规范,可以籍由强的裁量充当个案推理的运作性依据,成为非常情形中正当化个案规则创制的立法性事实。在日趋多元化和复杂化的转型中国,法律系统必须在稳定性和灵活性、普遍正义和个案正义之间寻求一种平衡;判断公众意见的个案裁判地位,同样需在辅助性依据或运作性依据、说明性事实或立法性事实之间寻求一种平衡。     

The polyamorous threat to nonmarriage

Some progressive U.S. Cities and several Canadian provinces now provide mechanisms for polyamorous families to register as such with state authorities. More than a million people in the United States identify as polyamorous and many more practice some form of ethical nonmonogamy. This article suggests that the growing recognition of polyamory poses a substantial threat to a simultaneous development in family law: the call by scholars and the Uniform Law Commission for courts to enforce a more implied contract, implied partnership and equitable claims in the context of non-marital conjugal cohabitation. Non-marital cohabitants argue that courts can infer marital-type commitments to share property from the fact of conjugal cohabitation. They argue that their nonmarriage should entitle them to the kinds of relief afforded to divorcing couples. But polyamorous conjugal cohabitation involves very different norms and commitments to reliance, partnership and transparency than does traditional marriage. Marital-type relief maps awkwardly, if at all, onto the reality of most polyamorous relationships. By bringing into relief that which we cannot necessarily assume about conjugal cohabitation, the recognition of polyamory questions what many proponents of more legal protection of nonmarital couples ask courts to assume about conjugal cohabitation, namely that it gives rise to reasonable reliance on a status quo and an intent to share property. Moreover, by providing a means for polyamorous households to register their relationships, polyamorous registration normalizes the idea of non-marital relationship registration. The more normal and expected it is for people who want rights as some form of family to register their familial intent with the state, the harder it is for those who have not so registered to argue that the state must treat them as some sort of family.     

Cohabitation from illegal to institutionalized practice: the case of Norway 1972–2010

The main objective of this article is to explore the institutionalization of cohabitation that occurred in Norwegian law in the period 1972–2010. From being (officially) illegal until 1972, cohabitation in its contemporary form has become majority practice, a child-rearing institution, as well as recognized in law in ways that blur the differences between cohabitation and marriage. Although cohabitation is common in many European countries, Norway is one of the few to have gone full circle. This article focuses on the changes in politicians’ ideas and norms regarding intimate relationships during this period. The empirical analysis is based on political documents and debates in the Norwegian parliament about cohabitation, marriage, single motherhood and the family.     

陕甘宁边区高等法院推行婚姻自由原则的实践与经验

陕甘宁边区的婚姻立法,确立了“男女婚姻自由”的原则。在司法实践中,陕甘宁边区高等法院通过对婚约的适度保护,对离婚自由的适当限制,尤其是对童养媳的坚决取缔以及对寡妇再嫁的支持和保护,使婚姻自由原则与陕甘宁边区的社会实际相互契合。陕甘宁边区高等法院司法档案,为我们考察陕甘宁边区处理婚姻纠纷的实践与经验,提供了可能。在司法实践中,一项具体的法律原则所包含的内容,应当与特定时期的政治、经济、文化状况保持一致,并随着社会的发展进步,灵活地予以调整。司法档案具有帮助理解法律存在的社会基础、反映制定法命运、解读立法内涵的作用。