摘要
法是人的创造物,法与人性之间必然地具有这样或那样的联系。在阿奎拉看来,法的目的是共同善。格老秀斯认为,有人性然后有自然法,有自然法然后有民法。祁克指出,个人法是从主体的自由出发,规范个人相互平等对立的关系的法律;社会法是从对主体的拘束出发,规范有组织的全体成员的法律。庞德指出,对人的内在本性进行法律的社会控制之必要性,在于人的本性所包含着的扩张性、欲望与社会本性的矛盾。严复说,“治国之法”一定要合于“天理人情。”“天理”就是“自然之律”,“人情”就是“天赋之人性”。我认为,人性始终是难以实证的假定,性善、性恶、性善恶兼有、性个人性或社会性等都是基于不完全归纳的例证的抽象甚至纯属主观唯心的假设,反映了思想者对人之本体的追问和对人性或善或恶或杂或无或个别或整体性等的描画。性善论者珍视人的美好品质,性恶论者强调对人后天的教化和规范。个体性论者看重人的个体权利,社会性论者侧重社会、国家控制的必要。无论性善或性恶论者还是个人或社会性论者大多不反对法律的规范。法律当要合人性,尊重人之为人的自由和权利,而不可成了悖人性、灭人性的恶法。民法作为平等主体的市民或私人权利保护的最基本的法律当坚持合人性的市民之权利本位。
Law is a creation of the human being. Between law and humanity, there＇s certainly this or that connection. In St. Aquinas＇ views, the aim of law was common good. Hugo Grotius thought, there＇ s humanity, then there＇ s natural law＇ and there＇ s natural law, then there＇ s civil law. Gierke pointed out, individual law was the law adjusting individual equal contrary relations from the subject＇ s freedom, and social law was the law adjusting the whole organized members from the binding upon the subject. Pound pointed out that the necessity of social control over the inner natural character of man was based on the contradictory between the expanding desire and the social natural character in man＇s natural character. I think, thoughts or theories about humanity are hypotheses difficult to be proved. Most of the humanity thinkers didn＇t oppose the adjustment of law. Law should respect man＇ s freedom and right, and never becomes evil law against humanity. Civil law as the basic law to protect equal subject civilian or private right should persist in civilian right standard in keeping with humanity.
出处
《学术探索》
2006年第2期43-51,共9页
Academic Exploration
基金
国家教育部人文社科研究课题<民法哲学研究>(批准号为03JD820010)成果之一
关键词
人性
自然法
民法
市民权利本位
社会法
humanity
natural law
civil law
civilian right standard
social law
