本文選題：親親相隱 + 正當性��； 參考：《中國政法大學》2010年碩士論文

【摘要】： 親親相隱指親屬之間有罪互相隱瞞,不告發(fā)和不作證的不論罪。親親相隱是封建社會法律的一項重要原則,隨著國民黨“六法全書”的廢除,該制度被認為是封建社會的糟粕被丟進歷史的垃圾桶。然而,通過研究不難發(fā)現(xiàn),世界上很多國家的法律對親屬包庇、藏匿犯罪人,幫助其偽造、證據(jù)的行為都免除刑罰或減輕處罰,這說明親親相隱是中西法律的共同選擇。追本溯源,令人驚異的是中西兩位先哲—孔子和亞里士多德,對這一問題都有過明確的而且極為相似的論述,其能夠在中西綿延存續(xù)數(shù)千年,必有其正當性的基礎。本文主要采用價值分析、比較分析等方法全面探討親親相隱制度的合理性,并為我國構(gòu)建容隱權(quán)制度提出建議。 第一章主要是用歷史研究的方法,首先探討的是親親相隱制度在中國古代的產(chǎn)生和發(fā)展,并指出不同歷史時期該制度的階段特征；其次闡述了該制度在西方古代產(chǎn)生的哲學基礎,并且對大陸法系和英美法系各國有關親屬容隱權(quán)的規(guī)定分別進行列舉、概括。在這方面,已有學者進行了較為詳盡的研究,比如中南政法學院的范忠信教授,這些研究為本文的寫作提供了重要的參考。進行歷史闡述的原因是要說明親親相隱制度是中西法律的不謀而合,進而引出以下問題-親親相隱制度的正當性何在? 第二章主要討論的是親親相隱的正當性問題。(1)本章對法律和倫理道德-兩種社會調(diào)整手段的關系加以論述,從傳統(tǒng)倫理的角度探尋親親相隱制度的人倫基礎,提出親親相隱是緣情而制的。(2)期待可能性理論在大陸法系國家已經(jīng)成為一條重要的責任標準,在我國雖然尚未形成責任認定標準,但是在刑法上也有諸多體現(xiàn)。本節(jié)主要論述強制親屬作證、不得隱匿犯罪人是在“強制人們完成不可能完成的任務”,也不符合刑法謙抑性的要求。(3)本章最后討論了親親相隱制度的功能價值,提出該制度是符合法的秩序價值和效益價值的。 第三章首先討論了我國法律對容隱權(quán)規(guī)定的缺失,并指出了不允許親親相隱可能造成“親屬連坐”的不良效果；最后本章從實體法和程序法兩個方面對我國構(gòu)建親屬容隱權(quán)提出建議。 孔子說：“道之以政,齊之以刑,民免而無恥。道之以德,齊之以禮,有恥且格�！鄙鐣髁x和諧社會應該是法律秩序和道德秩序和諧發(fā)展的社會,法律也不能夠違反合理的倫理傳統(tǒng)。本文的寫作目的是希望立法者能夠在批判繼承的基礎上重新肯定親親相隱原則,設置容隱權(quán)制度,以期該制度能夠在未來的社會和諧、國家的長治久安中發(fā)揮重大作用。
[Abstract]:Kinship concealment refers to relatives guilty and mutual concealment, do not report and do not testify regardless of the crime. Concealment of relatives is an important principle of feudal law. With the abolition of KMT's "six laws", this system is considered to be the waste of feudal society was thrown into the historical trash can. However, it is not difficult to find that the laws of many countries in the world shield relatives, hide criminals, help them to forge, and the behavior of evidence is exempted from punishment or mitigated, which shows that concealment of relatives is the common choice of Chinese and western laws. Tracing back to the source, it is surprising that Confucius and Aristotle, two Chinese and Western sages, have had clear and very similar expositions on this issue, which can last for thousands of years in China and West, and must have its legitimate foundation. This paper mainly discusses the rationality of the closeness system by means of value analysis, comparative analysis and so on, and puts forward some suggestions for the construction of implicit right system in our country. The first chapter mainly uses the method of historical research, first of all, discusses the appearance and development of the system in ancient China, and points out the stage characteristics of the system in different historical periods. Secondly, it expounds the philosophical basis of this system in the western ancient times, and enumerates and generalizes the provisions of the civil law system and the Anglo-American law system about the right of relatives' concealment respectively. In this respect, scholars have carried out more detailed studies, such as Professor Fan Zhongxin of the Central South Institute of political Science and Law, which provide an important reference for the writing of this paper. The reason for historical elaboration is to explain that the system of closeness between relatives and relatives is the coincidence of Chinese and Western laws, and then leads to the following questions: where is the legitimacy of the system of closeness between relatives and relatives? The second chapter mainly discusses the legitimacy of the implicitness of kinship. (1) this chapter discusses the relationship between law and ethics-two means of social adjustment, from the traditional ethical point of view to explore the relationship between relatives and relatives hidden system of human relations. The theory of the possibility of expectation has become an important standard of liability in the countries of continental law system. Although there has not yet been a standard of determination of responsibility in our country, there are also many embodiments in the criminal law. This section mainly discusses the forced relatives to testify, not to conceal the criminal in "forcing people to complete the impossible tasks", also does not meet the requirements of the criminal law modesty. 3) this chapter finally discusses the functional value of the system of closeness between relatives and relatives. It is put forward that the system accords with the order value and benefit value of law. The third chapter first discusses the absence of the right of tolerance in Chinese law, and points out that not allowing the relatives to conceal each other may result in the negative effect of "kinship sitting together". Finally, this chapter puts forward some suggestions on the construction of relatives' concealment right from substantive law and procedural law. Confucius said: "Tao to the government, Qi to punish, people avoid and shameless." "the Tao is virtuous, the Qi is courteous, and is ashamed." The harmonious society of socialism should be a society of harmonious development of legal order and moral order, and the law cannot violate the reasonable ethical tradition. The purpose of this paper is to hope that the legislator can reconfirm the principle of relatives' concealment on the basis of criticism and inheritance, and set up the system of concealment right, in the hope that this system can play a significant role in the future social harmony and the long-term stability of the country.
【學位授予單位】：中國政法大學
【學位級別】：碩士
【學位授予年份】：2010
【分類號】：D909;D924

【引證文獻】

相關碩士學位論文 前2條

1 孔凡娟;親親相隱制度對現(xiàn)代法律的啟示[D];曲阜師范大學;2012年

2 董方;論“親親相隱”行為的出罪化[D];山東大學;2012年

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本文編號：1835182