以法律视角探析"孝道"

传统孝道是儒家的核心内容,它只有在封建父权制度的支撑下才能得以实现,而传统的孝文化最终是为政治和经济服务的.在社会主义制度下实现传统孝道的基础已经消失,必须以新的内容取而代之.本文详细分析了孝道内容的来龙去脉,提出在中国社会主义制度的新情况下,孝道的实现除了子女外,还需要全社会来支撑.     

“常回家看看”入法难具可操作性

毋庸置疑，多名委员、代表建议将“常回家看看”纳入法律范畴，体现委员、代表对老年人生活及传统孝道文化延续的关切，也．折射出时下年轻人因社会压力大而忽视对家中老人关爱这·较普遍存在的社会问题，老吾老而及人之老，将我们中国传统的孝道文化传承和发扬光大，不仅是对老人现实的精神慰藉，也是给自己将来的晚年幸福‘埋单”，为自己的子女做出榜样。其中也不乏有为时下孝道“滑坡”而产生的忧虑，寄希望用立法的形式确保老人享有“被子女定期探视与问候”的权利。     

鸠鸟形象与汉代的敬老风尚

汉代以孝治天下。对汉朝人来说,遵从孝道不只是人伦层面的要求,也是士人晋升的阶梯。既然遵从孝道可以成为人仕之途,朝廷对孝行的考量就不会仅停留在道德层面。所以,汉朝在法律层面上建立了一系列关于“孝”的奖惩制度。“赐杖”于年老者便是其中之一。     

浅析当代大学生的孝道观

孝道是我国家庭文化的核心,也是我国传统伦理道德的核心理念。本文首先简要阐述了我国传统文化中对于孝的理解以及我国的传统孝道观,接着简单探讨当代大学生具有怎样的孝道观,他们的孝道观与传统孝道观相比有何不同,又有何新特点？     

论中国社会转型中的孝道

中国文化历来有注重孝道的传统。在中国社会转型时期,孝道研究更是成为兼具理论和实践双重意义的前沿课题。根植于同质性社会形态的中国传统孝道伴随人类生活公共化与异质化的演进已失去其原有的活力,顺应现代社会的转型之势,传统孝道从封闭走向开放,构建一种顺应当代中国公民社会生活方式的孝道理论,将是本文探讨的主题。     

从社会学角度阐释孝道的内容

以敬老爱老为核心的孝道文化,是中华民族传统文化的重要组成部分,敬养老人是中华民族传统美德的主要内容。然而随着社会的变迁,孝道文化在当今社会有所弱化。本文结合现实生活中发生的农村家庭养老故事的几个案例,从社会学的角度对传统"孝"的内涵进行了阐述和理解。     

当前农村孝道实现的法律思考

传统孝道是我国传统文化的重要组成部分.历代执政者都非常重视传统孝道在维护家庭与社会稳定方面的重要作用.当前中国正处于全面转型时期,农村孝道实现遇到了挑战,出现了一些现代伦理悲剧.本文通过分析农村孝道实现遇到的具体问题,提出在当前,农村孝道实现问题需要多方面入手才能解决.     

孝道理念与民法典编纂

孝道是中国社会的传统美德。在中国当代法律实践中，尽管制定法未明确规定孝道概念，但孝道依然通过各种方式进入裁判者的视野，实质性地影响着司法实践。民法典编纂应当体现科学性、体系性和民族性。这就要求民法典编纂应当关注孝道在当代司法实践中的运行现状，从孝道的表现形式、适用的法律关系、内涵的主要内容和法律效果等角度出发，全面总结当代司法实践在以孝道作为相关裁判之正当性、合法性基础时所得出的有益经验。在此基础上，立法者应将这些经验反映到民法典相应抽象概念和具体规则的设计中来，及时回应社会现实需求对于法典编纂提出的挑战，完成立法者提出的法典编纂的历史使命。     

《民法典》传统基因与民族特色的法理解析

我国民法典汲取了优秀传统法文化,带有鲜明的民族特色。传统法文化既形塑了民法典的独特人文精神,也对其制度建构深具启示。在精神牵引上,传统文化的德法合治影响了民法典浓厚的道德关怀,重视抽象化的人之德性价值为人格权独立成篇提供了哲理论证,传统民本精神、“法顺人情”、天人合一思想、诚信文化都有其精神传承。在民法典制度安排上,继承了传统的典章治理智慧和通过法典化增强民族认同的政治使命,“有典有册”、律例统编的传统形式启发了民法典简约的立法技术。此外,在具体制度上,传统家事法律制度深刻影响了婚姻家庭编,传统典权制度为农村土地“三权分置”进行了历史论证。民法典对民族特色的彰显并非偶然,其原因在于民法典是民族特质的法意凝练,法治发展趋势要求从法律移植到“中国之治”,通过民法典提振民族精神也具有世界经验。但传统法文化影响不能过度拔高,其诸多人文主张仅停留在观念层次,而缺乏制度建构。应对传统观念进行现代化的制度转换与批判性继承,引领新的社会文明。     

浅析我国法律中的人情因素

法学渊源于西方，所以，法律在我国属于“舶来品”的范畴。为了更好的吸收，学习这一制度体系，我国自清末开始法律移植，此时的法律制度大多照搬大陆法系国家的法律制度，并未形成有本国特色的法律制度。建国以来，司法实践中出现的“水土不服”的问题引起了人们的思考，本文试就我国传统文化中的“人情”的角度，对法与情，法律与传统文化之间的关系做浅析。     

Perceptions of fairness in the division of responsibility for old parents

Pairs of sisters in 50 families in which at least one parent was aged 75+ were asked in open-ended questions to describe the division of filial responsibility in their families and their feelings about it. The relationship between the quality of ties among siblings and evaluations of the fairness of the division of responsibility is explored. The argument is made that rules of distributive justice are invoked largely within the context of the projected futures of existing relationships.     

简牍所见秦汉子女的孝亲责任

秦汉社会是将"孝"法律化的社会,这一时期亲子法强调的是"父母的权利".从简牍材料来看,秦汉子女法律上的孝亲责任主要表现在供养其亲、奔丧居丧、追孝父祖.为亲复仇尽管为社会风尚,但法律却未予肯定;为尊亲相隐汉初为法律禁止,宣帝以后子女获得了隐匿之权,但有汉一代终未发展为法定孝亲责任.     

孝、心安与法院判决中的“精神赡养”

传统社会中的孝包含养和敬两方面内容。现代社会,法律主要通过关于赡养费的规定来实现养的部分。近几年法院试图通过判决子女的探望义务,即精神赡养来实现敬的内容。但精神赡养离传统中的敬还有一段距离,因为孝的实现必须有相关制度加以保证。传统社会中,孝具有较强的政治色彩,不仅有礼作为制度化的表现,而且有法为其提供赖以存在的条件。礼和法不仅实现了孝中的养,而且促成了孝中的敬。在不具备这些条件的情况下,精神赡养并不能真正实现孝所要求的敬的内容。     

祭奠的习俗与祭奠权纠纷

从风俗习惯的视角来看,祭奠体现了中国传统礼法文化的核心价值理念——孝。历史上,由于礼这种大传统的存在,祭奠具有某种意义上的法律属性。现在,祭奠主要是作为一种民间规范,在小传统的意义上发挥其不可替代的社会效用。从法权的视角来看,现行法律没有明文规定祭奠权为一种具体的法定权利。司法过程中,法官可以基于法律原则,对祭奠权作为一种身份权的推定权利进行正当性论证,以之定纷止争。对祭奠权纠纷现象,我们既要肯定其弘扬法权的历史进步性,也不可否弃自己的东方经验。     

文化与法律结合下的农村养老保障

在依法治国的时代背景下，中国的农村养老保障制度不仅要坚持传统“孝”文化的渗透，还应当加强“孝”文化与法律治理相结合，建立新型农村养老保障制度，以共同营造社会的和谐秩序，促进社会主义社会的进步与发展。     

中国古代的代亲受刑现象探析

中国古代司法活动中存在一种普遍性的代亲受刑现象。有代父、代母、代兄、代弟、代夫等种类,呈现以纵向长辈、横向男性为主要被代者的特点。其原因主要是孝悌义等伦情的推动,也不排除名利追逐、礼法所累等次因。代亲受刑并未在基本律典里规定,现实生活中多以诏令等形式灵活处理。这种状态为统治者是否允许适用代刑留下空间,导致了君臣之间、臣子之间的诸多争辩。代刑请求中的言行技巧也往往是成功与否的关键。为解决许可代刑出现的复仇问题,国家以移乡避仇、经济赔偿及禁止复仇等措施应对。孔子对直躬案的评价是代亲受刑受到儒学推崇的思想源头。虽然代亲受刑有破坏法制施行之嫌,但反对敌不过许可,法理敌不过情理,这种现象最终还是无法避免。     

Filial Piety in Israel: Between the Law in the Books and the Law in Action

This paper explores the main legal aspects of filial piety in Israel. Based on a socio-legal study, it traces a significant gap between the law in the books, which mandates that children support their parents financially if the latter cannot support themselves, and the law in action, which narrows this obligation to cases in which the parents must be cared for in a State nursing home. The study also highlights the relevance of religious and cultural norms in shaping filial piety in multicultural countries and thus points to the urgent need to tailor filial piety legal policies according to socially constructed, actual, and diverse filial piety perceptions and practices.     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”