本文選題：見義勇為　切入點：見危不救　出處：《鄭州大學》2013年碩士論文　論文類型：學位論文

【摘要】：當前價值多元化和利己主義的盛行導(dǎo)致人們逐漸忽視了自身在責任的恪守外還應(yīng)具備的一種德行,即在面對他人的危險或不幸時出于同情感而作出的合宜作為。這種合宜作為是由道德規(guī)范調(diào)整的無特定義務(wù)關(guān)系的第三人在他人的人身或財產(chǎn)安全處于緊迫狀態(tài)下所采取的一種救濟,我們把此合宜行為的缺失稱之為見危不救。在當今社會背景下很多人沒能正視道德的純潔性和嚴肅性,現(xiàn)行刑法也未明確見危不救的規(guī)定,由此見危不救在這個規(guī)則模糊的社會中大行其是,似乎已經(jīng)成為了人們出于自保而作出的常態(tài)選擇。然而反觀中國封建法制歷史,見危不救罪卻是一項確定的刑法制度,它早在先秦就已出現(xiàn),經(jīng)魏晉南北朝得以豐富,及至唐代已成為一項頗為完善的制度,具有深厚的道德意蘊,現(xiàn)代法倫理學為我們重新審視唐代的見危不救罪提供了新的視角。 現(xiàn)代法倫理學有兩組重要的關(guān)系：一是人性與法律的關(guān)系,二是道德與法律的關(guān)系。唐代見危不救罪的設(shè)立基于人性的善,符合人的“善質(zhì)”；也考慮到人性的“惡”,允許少部分的“私心”存在,其立法目的在于通過禮的教化與法的懲罰,雙向合一,以達到對人性“善”的提升,對人性“惡”的剔除。另外,唐代見危不救罪依據(jù)的“出禮入刑”的原則,要求民眾“見危救助”,將道德要求泛化為法律規(guī)定,使見危不救罪顯現(xiàn)出高度道德化的特征。 本文通過對見危不救罪的歷史沿革和現(xiàn)實需求進行梳理,來分析唐代見危不救罪的內(nèi)容和特點,探討見危不救罪在唐代得以發(fā)展的原因,并從中抽離出其所蘊含的價值取向及歷史意義。筆者采用一種法倫理學的研究方法,以道德與法律、人性與制度的法理作為切入,來探討見危不救的理論內(nèi)涵,以期引申出唐代見危不救罪對現(xiàn)代刑法的一些借鑒意義。
[Abstract]:The current prevalence of value pluralism and egoism has led to the gradual neglect of one kind of virtue that one should possess in addition to one's duty. An act of propriety done in the face of danger or misfortune of another. This act of propriety is that a third person with no particular obligation adjusted by ethics is in a state of urgency for the safety of the person or property of another person. A kind of relief taken under, We call this lack of appropriate behavior as whether to see danger or not to save it. Under the background of today's society, many people have failed to face up to the purity and seriousness of morality, and the current criminal law has not clearly stipulated that danger cannot be saved. From this, we can see that danger does not save in this society with vague rules. It seems that it has become the normal choice that people have made out of self-protection. However, in the history of China's feudal legal system, seeing that danger does not save the crime is a definite criminal law system. It appeared as early as pre-Qin Dynasty, enriched by Wei, Jin, Southern and Northern dynasties, until the Tang Dynasty has become a quite perfect system, with profound moral implications, modern legal ethics for us to re-examine the Tang Dynasty, not to save the crime to provide a new perspective. There are two important relationships in modern legal ethics: one is the relationship between human nature and law, the other is the relationship between morality and law. In line with the "good quality" of human beings, and taking into account the "evil" of human nature, it allows a small number of "private hearts" to exist. Its legislative purpose is to achieve the promotion of the "good" of human nature through the cultivation of propriety and the punishment of the law in both directions. In addition, the principle of "courteous punishment", which is based on the crime of not saving in the Tang Dynasty, requires the public to "see danger and rescue", generalizes the moral requirements into the legal provisions, and makes the crime of seeing danger without rescuing show a highly moral characteristic. This paper analyzes the content and characteristics of the crime of seeing danger and not rescuing the crime in the Tang Dynasty by combing the historical evolution and realistic needs of the crime of seeing the danger and not saving the crime, and probes into the reasons why the crime of seeing the danger without the rescue can develop in the Tang Dynasty. The author uses a kind of research method of legal ethics, taking morality and law, human nature and legal theory of system as the cut in order to discuss the theoretical connotation of seeing danger or not saving. In order to extend the Tang Dynasty saw danger not to save the crime to modern criminal law some reference significance.
【學位授予單位】：鄭州大學
【學位級別】：碩士
【學位授予年份】：2013
【分類號】：D929

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本文編號：1582765