法学概论教案.docx

1、法学概论教案法学概论讲稿-吴延溢 绪论一、 法学词汇源流考一一种语义学的考察1、 一幅图示ppt2、 从Jurisprudentia到Jurisprudence，其含义并非单一，而是变化多端的。目前，西方人主要在两种意义上使用它：1） 法律解说或判例集 2） 法哲学或法律科学补充阅读(supplementary reading)Jurisprudence (Latin jurisprudentia , consists of jus law and prudential knowledge ), contains two different meanings between interpret

2、ation of law and philosophy of law.In ancient Rome the term is used in the former sense. Those who were so skilled in the law that they could decide a novel and doubtful case were called juris prudentes, whether or not they were judges, and the body of law built up by their interpretation was called

3、 juris prudentia. This development of law by interpretation is akin(类似的) to what English speaking peoples call case lawlaw arising from a body of decided case. In France and Spain the term jurisprudence is still used in that sense.The term jurisprudence is usally used to describe what was often call

4、ed at an earlier period the philosophy of law and what Continental writers now called the science or theory of law. An English or US treatise on jurisprudence defines the essential elements in our conception of law; the relation that law bears(承载) to the cognate(同源、同族、同类的) social science, politics,

5、ethics and economics; the way in which law originates in popular customs, judicial usage(裁判的习俗) and legislation; and the way in which it is enforced, changes, develops and ceases to exist. Jurisprudence formulates legal relations, rights and duties. It may undertake to classify law and to construct

6、a system in which every rule of law may find an appropriate place(各得其所). It may attempt to classify all the relations that the law recognizes or creates and which it regulates and orders , that is, the relations of state and government to individuals and groups, and of individuals and groups to each

7、 other. It may even analyze the fundamental conceptions of the family, of property, and of succession.3、中国古代，法学被作为专门术语来使用，最早见于南北朝。二、 法学的概念 一种认识论的考察1、 是一个历史的概念, 法学研究的范式随着历史条件的变化而变化，遵循逻辑与历史的统一。 由于受到古希腊罗马自然法思想的影响，法学长期以来表现为一种按照“二元范式”构筑起来的理论体系，从希腊的苏格拉底、柏拉图、亚里士多德，到罗马的西塞罗、查士丁尼，再到中世纪的托马斯阿奎那，近代的古典自然法学派以及黑格尔，

8、乃至马克思，都是按照这一范式将法学的视野区分为应然法与实然法两大块。应然法就是抽象的自然法，实然法就是具体的人定法，前者是法的应有之义和最高原则，并且是后者的终极评判标准，是“既存制度的一块试金石，保守与革命的正当理由”。这种法学强调的是法的价值理性。当然，对应然法的解释每个代表人物又有各自的说法，有理念说、善说、理性说、正义说、上帝说、自然权利说、绝对命令说、绝对理念说等。马克思则是通过区分“法”与“法律”这两个概念，来展示自己的唯物主义“二元范式”。他认为，法是应然性的概念，是社会主体在一定社会经济条件直接作用下的法权要求和理想，它与物质生活条件的联系具有客观必然性和即时性；法律是实然性的

9、概念，是直接反映国家意志的现实规范体系，国家意志受到掌握政权的利益集团这一主观环节的左右，并不必然地、即时地反映社会主体的法权要求，带有偶然性、滞后性和反复性。法与法律的关系是内容与形式的关系，内容要求形式与它相一致，实际上并非在任何情况下都一致。恩格斯在讨论民法这一具体法律时指出：“如果民法准则只是以法的形式表现了社会的经济生活条件，那么这种准则就会依情况的不同有时表现得好，有时表现得坏。”大量史实也证明了这句话。在1939年世界性经济危机的条件下，美国因为推行罗斯福新政而得以良性发展，德国和日本却大力推行法西斯主义政策和法律，恶性膨胀，与社会主体的法权要求南辕北辙。良法被世人所肯定，恶法终

10、究摆脱不了遭人唾弃的命运，伴随着法西斯的灭亡而化为灰烬。所以，自然法学的一个结论性命题就是“恶法非法”。源远流长的自然法学在19世纪和20世纪前期曾一度凝咽。因为19世纪以后，资本主义秩序已得到普遍确立，各个国家需要稳定的思想理论来证明现存制度的合理性，那种充满批判性和革命性思想的自然法，显然不能投其所好，于是，实证主义思潮应运而生，渗透到诸多学科领域，法学也不例外。受到分析实证主义的影响，法学的研究范围被严格限定在实然法的身上，不再对法进行二元的区分和比较，而是按照“一元范式”对实在法进行纯粹地研究。这种法学以英国人边沁和奥斯丁以及奥地利人凯尔森为典型代表，他们强调，法学有自己的既定的研究范

11、围，法学的任务仅限于考察“法律是什么”的实证分析问题，而不用去考虑“法律应该是什么”的价值判断问题。该学派看重法的形式理性，其法学研究充斥着对各种法律术语、规范和结构的语义与逻辑分析。尤其是凯尔森，他在20世纪2030年代把实证主义思想发挥到极至，创立“纯粹法学”，不仅反对法学研究中掺入任何价值标准和意识形态的因素，而且还要将法律规范与法律事实截然分开。所以，纯粹法学又被称为“规范法学”。分析实证主义的发展，对于法学能够从哲学、伦理学、政治学、宗教学等传统学科中最终分离出来，成为一门具有独特形式的学科，立下汗马功劳。但其不顾价值前提的片面形式化研究，又使法学走进一条窄胡同，甚至得出“恶法亦法”

12、这样一个死命题。20世纪上半叶的两次世界大战，给人类带来深重灾难，促使各国法学家带着对自然法的怀旧情结，深刻检讨了形式化的实证主义法学观，在一个新的起点上回归到价值理性的传统。纽伦堡的审判，实质上是两种对峙的法学观之间的一次尖锐交锋，结果是自然法学获得复兴，涌现出马里旦、富勒、罗尔斯、德沃金等一大批杰出的法学家。当然，实证主义法学也没有因此而衰败，以哈特为代表的一批法学家仍然坚守这块阵地，所不同的是，哈特不再死守章句，而是承认存在“最低限度的自然法”与实在法相辅相成。法学发展到今天，已经呈现出多元、交叉的繁华气象，除了自然法学和实证主义法学之外，还有庞德的社会学法学、卢埃林的现实主义法学、博登

13、海默的综合法学、昂格尔的批判法学，波斯那的法经济学，等等。这些法学理论相互激荡、相互辉映，并且在更高层次上与其他社会科学学科相互结合，这说明人们对法这一极其复杂的社会现象的认识在不断拓展和深化。2、是一个空间概念。在不同的文化传统中呈现不同的形态， 遵循世界性与民族性、普遍性与特殊性的统一。3、是一文化的概念。法学作为一种体系，发展到今天，早已融入到社会文化之中，并且在文化的各个层面上广泛地展开，遵循系统与要素的统一。器物层面-图腾（独角兽）、神像（正义女神像）、法律之承载物（玄武岩(Code of Hammurabi)、铜表(The twelve tables)、悬象、铁鼎、竹简、羊皮、纸张

14、、电子文挡等）、法律设施、工具、建筑（监狱、囚车、刑具、法庭、死刑的执行方式）等补充阅读(supplementary reading)Goddess of law(Maat/ Themis/ Justitia) A common representation of Justice is a blindfolded woman holding asset of scales. The origin of the goddess of Justice goes back to antiquity(远古).She was referred to as Maat by the ancient Egyp

15、tians and was often depicted carrying a sword with an ostrich feather(鸵羽毛) in her hair (but no scales) to symbolize both truth and justice.To the ancient Greeks she was known as Themis , originally the organizer of the “ communal affairs of humans, particularly assemblies(公民大会)”. Her ability of fore

16、see the future enable her to become one of the oracles(神谕；祭师) at Delphi, which in turn led to her establishment as “ the goddess of devine justice”. Classical representations of Themis did not show her blind-folded ( because of her talent for prophecy, she had no need to be blinded ) nor was she hol

17、ding a sword ( because she represents common consent公意，not coercion强迫) The Roman goddess of justice was called Justitia and was often portrayed as evenly balancing both scales and a sword and wearing a blindfold. She was sometimes portrayed holding the fasces法西斯权杖（a bundle of rods around an ax symbo

18、lizing judicial authority）in one hand and a flame in the other (symbolizing truth).制度层面-法制史的简要回顾（中国古代国家法与民间法的双轨制、礼法合一的制度特征；西方教法合一的制度特征）观念层面-东西方的不同进路。东方：从蒙昧走向文明、从人治走向法治；西方：从抽象理性走向具体理性、从神性走向人性。主体层面-不同历史条件下，人在法律关系中的角色地位，生存状态；是否为权利主体的目标而奋斗（批判“王侯将相（权力、特权），宁有种乎”）；法制现代化关键在于人的现代化。三、 学习本门课所应处理好的几对关系 一种方法论的考察

19、1、 观念与知识2、 一般与特殊3、 根基与枝干4、 分类与整合第一篇 法的一般理论 教学目的： 学习法律的基本原理，掌握法律的概念、特征、本质、种类及其作用，正确认识社会主义法律以及法治；促使学生树立法制观念、权利意识、法治意识。 教学重点： 1法律的本质；2法律的特征；3法律的制定与种类；4法治的涵义；5依法治国与以德治国的相互关系。 教学难点： 1 法与法律的区别；2依法治国与以德治国的关系。 课时分配：16课时。 教学内容： 引论 法学理论的历史发展脉络一、中国法学思想发展的“扁担模式”。从先秦到晚清，两头繁华，中间平庸。但是两种思想激荡的历史作用不同，前者在思想上为确立中华法系的生成

20、与发展奠定基础，在整个世界历史的发展中开创了一个轴心时代。后者则在西方法律帝国主义浪潮的冲击下和本国救亡与启蒙运动的渴望中艰难曲折地生长，在西方中心主义和话语霸权的历史背景下，中国人的法律思想被迅速边缘化了。二、西方法学思想的两大分野：形而上与形而下。西方从古到今，法理学不外乎两大分野：形而上与形而下。这两种分歧始终难以调和（irreconcilable）。形而上的(metaphysical)法理学又可分为三种具体类型：1、神谕说或先知说(divine and prophetic theories)；2、自然法学（natural law theories）；3、理念论(idealist the

21、ories)。形而下的（empiricist）法理学的分支更为复杂，具体有：实证主义(positivist theories)；历史主义(historical theories)；社会法学(sociological theories)；心理学法学(psychological theory)；美国现实主义法学(American realist theories)，斯堪第那维亚现实主义法学(Scandinavian realist theories)；现象学法学(phenomenological theories)；批判法律研究运动(the critical legal studies movem

22、ent)；等等。其中最有影响的是如下三大流派：The Natural Law SchoolIt is the oldest and one of the most significant schools of jurisprudence. The concept of natural law traces its origin to ancient Greece.Aristotle (384-322BC) made the distinction between natural law and conventional law (also called positive law, or wri

23、tten law). According to him, natural law “ everywhere has the same force and does not exist by peoples thinking this or that”. Thus, natural laws are moral principles that are universal in human societies. Conventional laws, on the other hand, reflect the prevailing values and morals that are accept

24、ed by a particular society at a particular time. For example, the minimum age requirement for voting or drinking or marriage.Because natural law is universal, it takes on a higher order than positive, or conventional law. We can make a conclusion from the ideology of the superiority of natural law t

25、hat a bad law is not the law（恶法非法）. Whenever it conflicts with natural law, conventional law loses its legitimacy and should be changed.Thomas Aquinas (托马斯阿奎那1225-1274), a medieval theologian, tried to reconcile Aristotles philosophy of natural law with Christianity. He present a hierarchical scheme

26、 of law in which divine law is supreme. This is so because the whole community of the universe is governed by divine reason. Not all of divine law is intelligible to man. The intelligible part reveals itself through eternal law, which is the incorporation of divine wisdom, and Lex divina , which is

27、the enactment of God as found in the Scripture. Principles of eternal law are revealed in natural law . From natural law are derived the human laws. The hierarchy appears as the follows:Divine law（神圣法） Intelligible to man Not Intelligible to man Eternal law Lex divina （圣经法）Natural lawHuman laws. At

28、the basis of natural law is the concept that all persons have natural rights. John Locke约翰 洛克 argued in 1689 that no one was born with an obligation to obey rulers. He claimed that all individuals were born free, equal, and independent, and that they had a natural right to life, liberty, and propert

29、y. The purpose of government is to secure those rights.Lon Fuller （富勒）examined our legal system to understand its “internal morality” in his famous works The Morality of Law (1964).In doing so, he laid out certain requirements for an internally moral legal system:(1) reasonably clear rules that are

30、known to all citizens in advance; (2) should not be retroactive(有溯及力的，溯及既往的); (3)should not be contradictory; (4) should remain constant over time and should be administered in a consistent manner. Although Fullers formulation(系统阐述) of natural law certainly differs from that of Aristotle, it shares

31、with it an attempt（共有同一个的宗旨） to identify certain unchangeable moral principles that should form the foundation of every legal system.The Positive School Those who adhere to this school believe that there can be no higher law than a nations positive lawlaw created by a particular society at a particu

32、lar point in time. English philosopher Thomas Hobbes(霍布斯1588-1679) is viewed by many as the founfer of the positivist approach to law. Hobbes believed that in the original state of nature, human were no better than monkeys killing each other to get the few bananas on the banana tree. He concluded, therefore, that sovereign power was necessary for stability and peacein fact, for survival. Whether a law is good or bad is irrelevant. The merit or demerit of a given law can be discussed, and laws can