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  本文選題：準五服以制罪 + 親屬相犯　； 參考：《西南政法大學(xué)》2011年碩士論文

【摘要】：喪服之制由來已久,最初表達的是對逝去親人的哀痛與敬畏之情,后西周統(tǒng)治者將其與宗法之制聯(lián)系起來,并注入了“尊尊大義”。春秋戰(zhàn)國之際因儒家的極力推崇與完善,喪服之制開始上升到禮法層面,最終形成《儀禮·喪服》。漢禮法結(jié)合的進一步深入,終于西晉時得以形成定制——“準五服以制罪”。本文以兩晉時期為考察視角,在現(xiàn)存史料的基礎(chǔ)上,對“準五服以制罪”原則在該時期的司法應(yīng)用進行梳理,集中圍繞親屬相犯、親屬株連、親屬容隱和“八議”幾個方面展開,力求全面地認識和把握“準五服以制罪”這一司法原則的實質(zhì)與精髓。 文章分為四大部分。第一部分,筆者對“準五服以制罪”的概念進行簡要的說明。包括了兩重涵義,一是展示此項原則在量刑上的具體操作規(guī)則;二是從價值層面上對其深入剖析,筆者歸納有三:“準五服以制罪”蘊含了尊卑、長幼、男女有別的等級觀念,此其一;其二,作為處理親屬間犯罪的一項司法原則,又反映了一種人與人之間的法律關(guān)系;最后,“準五服以制罪”的實質(zhì)乃同罪異罰。 第二部分,是對“準五服以制罪”形成的原因進行考究,“親親”“尊尊”乃是貫穿于古代禮制的核心精神,親親重宗親輕外親,尊尊恪守尊祖敬宗的原則,兩者是以服制定罪的禮制基礎(chǔ);同時,漢以來的禮法結(jié)合運動也孕育著其產(chǎn)生;此外,儒學(xué)者對于喪服的研究熱情亦為其提供了理論基礎(chǔ)。 第三部分,是本文重點著墨之處,主要討論了“準五服以制罪”的司法應(yīng)用,筆者從親屬相犯、親屬株連、親屬容隱、八議幾個方面切入,籍以同時代案例進行分析,探討服制在司法領(lǐng)域?qū)Χㄗ锪啃痰男�。首�?親屬相犯涉及的范圍包括卑犯尊(包括子女罵詈、毆打殺傷父母,子女不孝父母,妻犯夫),以及尊犯卑(父母殺害子女、夫犯妻)。親屬株連部分,兩晉時期主要表現(xiàn)在謀反重罪中的“夷三族”刑;同時,受到“降服”思想的影響,兩晉關(guān)于“已出之女”是否受生父株連的規(guī)定也處于不斷的流變中;除了上述謀反等重罪要株連外,晉仍有因“劫”罪而受牽連的案例。其次,關(guān)于容隱,與“準五服以制罪”一樣,均是為了維護古代倫理綱常,容隱強調(diào)的是親屬間不得互證,“準五服以制罪”則是對破壞倫理行為的糾正。據(jù)史料記載,兩晉時期容隱主要存在于祖父母與孫子女、父母與子女、兄弟姊妹之間,反應(yīng)在服敘上則是關(guān)系密切的斬衰親和齊衰親。最后,從八議之中也可找到服制的依據(jù),集中體現(xiàn)在“議親”的范圍上。以上均是司法中適用“準五服以制罪”的體現(xiàn)。 第四部分,是對全文的總結(jié)�！皽饰宸灾谱铩痹诼L的古代社會中歷代流傳,成為中華司法傳統(tǒng)的重要組成部分,它尊重倫常,弘揚人性的價值理念是值得借鑒吸收的。
[Abstract]:The system of mourning clothes has a long history. At first, it expresses the feelings of sorrow and awe to the deceased relatives. The rulers of the Western Zhou Dynasty connected it with the patriarchal system and injected "respect for the great righteousness".During the Spring and Autumn period and warring States period, the system of mourning began to rise to the level of etiquette and law because of the strong esteem and perfection of Confucianism.The further deepening of the combination of Han etiquette and law, the Western Jin Dynasty was able to form a custom-"quasi-five uniforms in order to system crime."From the angle of view of the Jin Dynasty and on the basis of the existing historical data, this paper combs the judicial application of the principle of "quasi-five servitude to crime" in that period, focusing on the relatives who commit crimes in the same period.In order to fully understand and grasp the essence and essence of the judicial principle of "quasi-five servings in order to control the crime", the relatives' concealment and "eight discussions" are carried out.The article is divided into four parts.In the first part, the author gives a brief explanation of the concept of "quasi-five servitude in order to make a crime".It includes two meanings, one is to show the concrete operation rules of this principle in sentencing, the other is to analyze it in depth from the value level. The author concludes that there are three levels: "Quasi-five costumes to control the crime" contains the idea of rank of inferiority and superiority, long and young, and different men and women.Second, as a judicial principle to deal with crimes between relatives, it reflects a kind of legal relationship between people.The second part is to study the reason of the formation of "quasi-five servitude in order to control sin". "kinship" and "respect" is the core spirit that runs through the ancient ritual system, the kinship attaches importance to the patriarchal relatives and neglects the external relatives, and respects the principle of respecting the ancestors and respecting the ancestors.At the same time, the movement of the combination of etiquette and law since the Han Dynasty also gave birth to it. In addition, the enthusiasm of Confucian scholars for mourning also provided a theoretical basis.The third part is the focus of this paper, mainly discusses the judicial application of "quasi five clothes to make crimes", the author from relatives to commit crimes, relatives plant, relatives to hide, eight aspects of the discussion of the analysis of the case of the same era.This paper discusses the effectiveness of service system in the field of judicial conviction and sentencing.First of all, the scope of kinship offenses involves abomination (including abusive abuse by children, beating and wounding parents, unfilial parents, wife and husband), and inferiority (parents killing children, husbands committing crimes).At the same time, under the influence of the thought of "surrender", the provisions of the Jin Dynasty on whether the "daughter has already been born" by the biological father, Zhoulian, are also in constant change, while the punishment of "three Yi people" in the period of the Jin Dynasty is mainly reflected in the punishment of "Yi three people" in the felony crimes of the two Jin dynasties.In addition to such felonies as the rebellion, Jin is still implicated in the crime of robbery.Secondly, the concealment, like the "quasi-five-suit to crime", is to maintain the ancient ethical principles, which emphasizes that relatives should not testify against each other, and "quasi-five-suit to make the crime" is the correction of the destructive ethical behavior.According to historical records, in the Jin Dynasty, the concealment mainly existed between grandparents and grandchildren, parents and children, brothers and sisters.Finally, the basis of service system can also be found from the eight discussions, which is embodied in the scope of "negotiation of relatives".All above are the embodiment of the application of "quasi-five servings to the system of crime" in the administration of justice.The fourth part is the summary of the full text."the quasi-five servitude of crime" has been spread throughout the long ancient society and has become an important part of the Chinese judicial tradition. It is worth drawing lessons from and promoting the value concept of human nature.
【學(xué)位授予單位】：西南政法大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：D929

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