本文選題：經(jīng)濟(jì)、社會(huì)和文化權(quán)利 + 國(guó)家義務(wù)��； 參考：《政法論壇》2012年01期

【摘要】：隨著人權(quán)法理論和實(shí)踐的發(fā)展,人們逐漸改變了否定經(jīng)濟(jì)、社會(huì)和文化權(quán)利作為一項(xiàng)法定權(quán)利的觀念,開始承認(rèn)經(jīng)社文權(quán)利與其他權(quán)利一樣具有法律約束力,并在理論上取得了令人矚目的突破。關(guān)于義務(wù)缺位論,根據(jù)國(guó)家義務(wù)的三分論,國(guó)家履行尊重的義務(wù)不再限于消極措施,而履行保護(hù)和實(shí)現(xiàn)的義務(wù),也不一定要積極作為。因此,國(guó)家對(duì)人權(quán)保護(hù)承擔(dān)的義務(wù)是多層次的,且無可逃遁。關(guān)于資源耗費(fèi)論,并非所有的經(jīng)社文權(quán)利需要耗用資源,更多情況下,實(shí)現(xiàn)經(jīng)社文權(quán)利的最佳途徑是使個(gè)人自由免受國(guó)家干預(yù),或者通過個(gè)人自主地調(diào)配資源。關(guān)于逐步實(shí)現(xiàn)論,《經(jīng)濟(jì)、社會(huì)和文化權(quán)利國(guó)際公約》對(duì)權(quán)利逐步實(shí)現(xiàn)的規(guī)定,其真正用意是要求無論締約國(guó)貧富,都公平、有效、充分地利用資源,以一切適當(dāng)方法在短期內(nèi)實(shí)現(xiàn)權(quán)利。關(guān)于不可訴論,一國(guó)不提供司法補(bǔ)救,并不意味著該項(xiàng)權(quán)利具有不可審理的性質(zhì)。形成經(jīng)社文權(quán)利不可訴論斷的原因,主要是裁決機(jī)構(gòu)缺乏能力和意愿。而國(guó)內(nèi)法院和區(qū)域性人權(quán)法院的司法判例,可作為經(jīng)社文權(quán)利可訴性的最佳例證。時(shí)至今日,可以說人們多已從經(jīng)社文權(quán)利是否可訴的討論轉(zhuǎn)移到更加細(xì)致的審判和執(zhí)行的問題上。一方面,通過經(jīng)濟(jì)、社會(huì)和文化權(quán)利委員會(huì)的工作,進(jìn)一步明確了《經(jīng)濟(jì)、社會(huì)和文化權(quán)利國(guó)際公約》內(nèi)容的規(guī)范性,和締約國(guó)所負(fù)有的國(guó)家義務(wù)。另一方面,對(duì)于那些權(quán)利實(shí)際上不可訴的國(guó)家來講,更重要的義務(wù)是如何使得權(quán)利可訴。
[Abstract]:With the development of the theory and practice of human rights law, people have gradually changed the concept of denying economic, social and cultural rights as a legal right and began to recognize that economic, social and cultural rights are as legally binding as other rights, And has made a remarkable breakthrough in theory. With regard to the theory of absence of obligation, according to the three-point theory of state obligation, the obligation of state to fulfill respect is no longer limited to negative measures, and the obligation of protection and realization does not have to be actively acted. Therefore, the obligation of the state to the protection of human rights is multi-level, and there is no escape. On the theory of resource consumption, not all economic, social and cultural rights need to consume resources. In more cases, the best way to realize economic, social and cultural rights is to free individuals from state interference or to allocate resources independently. With regard to the doctrine of progressive realization, the provisions of the International Covenant on Economic, Social and Cultural Rights on the progressive realization of rights are truly intended to require the equitable, effective and full use of resources by States parties, rich and poor, The realization of rights in the short term by all appropriate means. With regard to non-justiciability, the non-availability of judicial remedies by a State does not mean that the right is non-justiciable. The reason why the right of economic, social and cultural rights is not justiciable is the lack of capacity and willingness of the adjudicators. The judicial jurisprudence of domestic courts and regional human rights courts can be the best example of the justiciability of economic, social and cultural rights. Nowadays, it can be said that people have shifted from the discussion of the justiciability of economic, social and cultural rights to the issue of more detailed trial and execution. On the one hand, through the work of the Committee on Economic, Social and Cultural Rights, the normative nature of the content of the International Covenant on Economic, Social and Cultural Rights and the obligations of States parties are further clarified. On the other hand, for those countries whose rights are practically non-actionable, the more important obligation is how to make them actionable.
【作者單位】： 中國(guó)政法大學(xué);
【分類號(hào)】：D99

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本文編號(hào)：1871826