【摘要】： 近年來(lái)，我國(guó)關(guān)于生育權(quán)的民事糾紛層出不窮，在許多地方有關(guān)案件頻繁出現(xiàn)，如妻子未經(jīng)丈夫同意墮胎，丈夫認(rèn)為其生育權(quán)被侵犯而起訴索要賠償；在校大學(xué)生因生育被學(xué)校開(kāi)除而訴至法院；死刑犯的妻子向人民法院提出申請(qǐng)，請(qǐng)求人工授精為死囚丈夫懷孩子，最終被法院駁回；等等，由此引發(fā)了有關(guān)夫妻生育權(quán)是否平等、生育權(quán)主體范圍如何界定的討論。加之2002年9月27日通過(guò)的《吉林省人口與計(jì)劃生育條例》第三十條第二款規(guī)定：“達(dá)到法定婚齡決定不再結(jié)婚并無(wú)子女的婦女，可以采取合法的醫(yī)學(xué)輔助生育技術(shù)手段生育一個(gè)子女�！边@是全國(guó)首個(gè)以地方法規(guī)的形式明文規(guī)定未婚女子采用醫(yī)學(xué)輔助生育技術(shù)手段生育子女的立法例。社會(huì)各界有關(guān)這些個(gè)案的討論非常激烈。在這樣一個(gè)權(quán)利日益被人們重視的時(shí)代，生育權(quán)作為人的一項(xiàng)基本權(quán)利更加頻繁地被人們作為談?wù)摰脑掝}，好像這一權(quán)利剛剛從人們的生活中出現(xiàn)一樣。對(duì)生育權(quán)的認(rèn)識(shí)和理解，在學(xué)術(shù)界和實(shí)踐中可謂是百家爭(zhēng)鳴，眾說(shuō)紛紜。 2001年12月29日通過(guò)，2002年9月1日起施行的《人口與計(jì)劃生育法》第十七條規(guī)定：“公民有生育的權(quán)利，也有依法實(shí)行計(jì)劃生育的義務(wù)，夫妻雙方在實(shí)行計(jì)劃生育中負(fù)有共同的責(zé)任�！痹撘�(guī)定首次以法律的形式明確了公民的生育權(quán)。這一法律的出臺(tái)使一些人誤認(rèn)為它是第一次明確提出了男子也具有生育權(quán)。其實(shí)，《憲法》早在第四十九條第二款中規(guī)定：“夫妻雙方有實(shí)行計(jì)劃生育的義務(wù)”。這一條款雖然只強(qiáng)調(diào)了夫妻的計(jì)劃生育義務(wù)，但根據(jù)權(quán)利義務(wù)對(duì)等原則，其已暗含著男女雙方都享有生育權(quán)。1992年10月1日起施行的《婦女權(quán)益保障法》第四十七條規(guī)定：“婦女有按照國(guó)家有關(guān)規(guī)定生育子女的權(quán)利，也有不生育的自由�！边@一條款是出于更多地保護(hù)弱勢(shì)主體婦女的權(quán)利而制定的。因?yàn)閺纳淼慕嵌瓤矗瑥膽言械缴a(chǎn)至撫育的過(guò)程中，婦女都承受巨大的壓力和責(zé)任。筆者認(rèn)為當(dāng)夫妻雙方的生育權(quán)因行使發(fā)生沖突時(shí)，應(yīng)優(yōu)先保護(hù)女性的生育權(quán)。 從古至今，在人類發(fā)展的歷史長(zhǎng)河中，生育做為人類繁衍后代、延續(xù)種族的重要方式一直伴隨其左右。其發(fā)展經(jīng)歷了三大階段：自然生育階段、生育義務(wù)階段、生育權(quán)利階段。后來(lái)生育權(quán)由自由行使演變到權(quán)利被限制階段。在當(dāng)前世界人口大爆炸的時(shí)代，限制生育，控制人口是許多國(guó)家減輕發(fā)展負(fù)擔(dān)的重要任務(wù)。生育權(quán)利被限制勢(shì)在必然。 自20世紀(jì)中下葉，生育權(quán)逐漸為國(guó)際社會(huì)所接受。在英美國(guó)家判例中，法官以判決的方式從不同角度確認(rèn)了生育權(quán)，同時(shí)，其內(nèi)涵亦在不斷發(fā)展。1968年聯(lián)合國(guó)在德黑蘭召開(kāi)的世界人權(quán)會(huì)議通過(guò)的《德黑蘭宣言》宣布：“父母享有自由負(fù)責(zé)地決定子女人數(shù)及其出生間隔的基本人權(quán)”；1974年聯(lián)合國(guó)在布加勒斯特召開(kāi)的世界人口會(huì)議通過(guò)的《世界人口行動(dòng)計(jì)劃》將生育權(quán)定義為：“所有夫婦和個(gè)人都享有自由負(fù)責(zé)地決定其子女的數(shù)量和間隔以及為此目的而獲得信息、教育與方法的基本權(quán)利”。此外，聯(lián)合國(guó)大會(huì)1980年3月1日開(kāi)放簽字的《消除對(duì)婦女一切形式的歧視公約》第16條第1款第(e)項(xiàng)也有類似的規(guī)定；聯(lián)合國(guó)1984年國(guó)際人口與發(fā)展會(huì)議通過(guò)的《墨西哥城宣言》和1994年召開(kāi)的國(guó)際人口與發(fā)展會(huì)議通過(guò)的《國(guó)際人口與發(fā)展會(huì)議行動(dòng)綱領(lǐng)》，都將生育權(quán)作為基本人權(quán)作了闡述。美國(guó)1942年的“斯金那訴俄克拉荷馬”案后來(lái)被視為確認(rèn)生育權(quán)利的里程碑。其實(shí)，國(guó)外關(guān)于生育權(quán)的規(guī)定有兩方面：其一，生育權(quán)的內(nèi)容包含了責(zé)任和義務(wù)。其二，關(guān)于生育權(quán)的主體，雖然不限于締結(jié)了婚姻關(guān)系的夫妻，但也不是任何具有生育能力的人。 對(duì)于生育權(quán)的行使，筆者從生育權(quán)行使的特點(diǎn)、行使的限制條件出發(fā)，對(duì)生育權(quán)行使的類型和實(shí)現(xiàn)方式進(jìn)行了論述。筆者認(rèn)為生育權(quán)行使的特點(diǎn)主要體現(xiàn)為四個(gè)方面，即主體的普遍性、內(nèi)容的發(fā)展性、行使的限制性和行使的倫理性。生育權(quán)行使的限制條件主要有自然條件的限制、生命健康權(quán)的限制、生育權(quán)之間的限制和社會(huì)公益的限制。生育權(quán)行使的類型包括婚內(nèi)生育權(quán)的行使和非婚生育權(quán)的行使。隨著社會(huì)文明的進(jìn)步，生育權(quán)的實(shí)現(xiàn)方式在傳統(tǒng)的自然生育基礎(chǔ)上增加了人工生育方式，而且它對(duì)現(xiàn)代婚姻家庭的影響越來(lái)越大。自1978年世界上第一個(gè)試管嬰兒在美國(guó)誕生以來(lái)，，現(xiàn)代醫(yī)療技術(shù)手段切斷了生育與性行為的紐帶，家庭模式正在趨向多元化。法國(guó)規(guī)定有生育能力的婦女和單身婦女禁止使用人工授精；而英國(guó)較為寬松，允許單身婦女使用。當(dāng)我們轉(zhuǎn)向各種各樣的無(wú)性人工生殖技術(shù)時(shí)(包括人工授精、代孕、克隆人)，生育自由的問(wèn)題就變得更加復(fù)雜了。這些革新技術(shù)可以使單身者、同性戀者、婚外戀者及不育癥者均可組建家庭。在傳統(tǒng)倫理受到挑戰(zhàn)的同時(shí)，亦在不斷尋找探討一個(gè)問(wèn)題：是否有一種肯定性的生育權(quán)?生殖技術(shù)不斷被科技進(jìn)步所打破，一些人工生殖技術(shù)如人工授精也從被禁止逐步走向開(kāi)放，由此看來(lái)，人類的生殖方式會(huì)走向何方呢?筆者對(duì)此有所思考。 目前侵害夫妻生育權(quán)來(lái)自兩個(gè)方面：(1)外部侵權(quán)，指夫妻以外的第三人或社會(huì)實(shí)施干擾、妨害、侵犯生育權(quán)的行為。(2)內(nèi)部侵權(quán)，指來(lái)自配偶間的侵害，包括強(qiáng)迫生育、強(qiáng)迫墮胎、拒絕生育、擅自墮胎。法律上的權(quán)利必定伴隨著相應(yīng)的救濟(jì)方式，使權(quán)利在受到侵害時(shí)得以訴諸公力尋求保護(hù)，這種公力的實(shí)現(xiàn)不僅要靠程序法來(lái)保證，更為重要的是要靠實(shí)體法中侵權(quán)條款的規(guī)定來(lái)使責(zé)任人承擔(dān)責(zé)任。《民法通則》和《婚姻法》對(duì)于這些侵權(quán)行為，規(guī)定了受害方的救濟(jì)措施：第一，請(qǐng)求離婚。第二，離婚時(shí)請(qǐng)求損害賠償。筆者建議對(duì)于侵犯生育權(quán)的救濟(jì)措施是否可以不以離婚作為請(qǐng)求損害賠償?shù)南葲Q條件。因?yàn)橛械募彝ゲ幌胍蚣彝テ屏�、夫妻離異給孩子帶來(lái)不良的影響，在維持家庭的情況下，或許庭外調(diào)解是一個(gè)不錯(cuò)的救濟(jì)方式。 鑒于生育權(quán)行使和侵權(quán)中所存在的法律問(wèn)題以及理論上的困惑，本文試圖通過(guò)分析提出完善生育權(quán)立法的辦法和途徑：生育權(quán)主體擴(kuò)大；權(quán)利內(nèi)容涵蓋面更廣；重新審視夫妻生育權(quán)平等問(wèn)題；傳統(tǒng)生育方式應(yīng)隨著科技的進(jìn)步而改變；對(duì)夫妻生育權(quán)糾紛的解決機(jī)制提出建議�！皩�(dǎo)之以德、齊之以法”，生育權(quán)的規(guī)定和運(yùn)用是婚姻家庭穩(wěn)定與否的一項(xiàng)重要因素。
[Abstract]:In recent years, civil disputes about the right to birth have come out in an endless stream in China. In many places, the cases appear frequently, such as the wife without the husband's consent to abortion, the husband thinks that the child's birth right is violated and the prosecution asks for compensation; the college student is expelled to the court for being expelled by the school because of the child's birth; the wife of the death penalty makes an application to the people's court. Artificial insemination was rejected by the husband of the prisoner of death, and finally was rejected by the court; and so on, it triggered a discussion about the equality of the husband and wife and the definition of the subject range of the birth right. In addition, the "Jilin province population and family planning regulations", which was adopted in September 27, 2002, stipulates that the thirtieth article of the second paragraph of the population and Family Planning Ordinance: "to reach the legal age of marriage is not to be married." Women who have no children can adopt legal medical assisted reproductive technology to have a child. "This is the first legislation in the country to give birth to children by means of medical assisted reproductive technology in the form of local laws and regulations. The discussion of these cases is very intense. The birth right, as a basic right of human being, is more frequently talked about as a basic right of people. It seems that this right has just appeared in people's life. The understanding and understanding of the right to birth is contending in academic circles and practice.
In December 29, 2001, the seventeenth article of the population and family planning law, which was implemented in September 1, 2002, stipulated that "citizens have the right to have childbearing and also have the obligation to carry out family planning according to law. Both husband and wife have a common responsibility in the implementation of family planning." this provision is the first way to clarify the rights of citizens in the form of law. The introduction of the law made some people mistakenly think that it was the first time that men also had the right to give birth. In fact, the Constitution stipulates in the forty-ninth second paragraphs: "both husband and wife have the obligation to carry out family planning." this clause, although only emphasizes the family planning obligation of the husband and wife, has been implied in accordance with the principle of reciprocity of rights and obligations. The forty-seventh article on the protection of women's rights and interests, which was enacted by both men and women in October 1st.1992, stipulated that "women have the right to have children in accordance with the relevant provisions of the state, and also have freedom of childbearing." this article is made out of more protection of the rights of women in disadvantaged subjects. From pregnancy to production to nurture, women are under great pressure and responsibility. I think the right to protect women should be given priority when the rights of the husband and wife are in conflict with the exercise.
From ancient times to the present, in the history of human development, fertility has been accompanied by the important way of reproduction of human beings, and the important way to continue race has been accompanied by it. Its development has experienced three stages: the stage of natural birth, the stage of childbearing obligation, the stage of reproductive rights. In the era of the big bang, limiting fertility and controlling population are important tasks for many countries to lighten the burden of development.
In the middle and lower parts of the twentieth Century, the birth right has gradually been accepted by the international community. In the case of the British and American countries, the judge confirmed the right of birth from different angles in the way of judgment, and its connotation was also continuously developed in the "Tehran declaration" adopted by the World Conference on human rights held in Tehran in the.1968: "the parents enjoy the free and responsible place." The basic human rights to determine the number of children and their intervals; "the world population action plan, adopted by the United Nations Conference in Bucharest in 1974, to define the right to birth as:" all couples and individuals enjoy the free and responsible decision to determine the number and interval of their children and to obtain information for this purpose. In addition, the sixteenth articles (E) of the Convention on the elimination of all forms of discrimination against women, which was opened by the United Nations General Assembly in March 1, 1980, also have similar provisions; the Mexico City declaration and the International Conference on population and development, adopted by the United Nations Conference on international population and development in 1984, and the International Conference on population and Development held in 1994 The programme of action of the International Conference on population and development describes the right of birth as a basic human right. In 1942, the case of "the Russian klahoma" in the United States was later regarded as a milestone in the confirmation of the right to birth. In fact, there are two aspects of the provisions on the right of birth in foreign countries: first, the content of the right to birth control contains responsibilities and obligations. The subject of reproductive rights, though not limited to couples who have married, is not a fertile person.
On the basis of the exercise of reproductive rights, the author, from the characteristics of the exercise of the right to bear the right to exercise, expounds the types and ways of realizing the exercise of the right to bear the birth right. The author believes that the characteristics of the exercise of reproductive rights are mainly embodied in four aspects, namely, the universality of the subject, the development of the content, the restriction of the exercise and the ethical nature of the exercise. The limitations of the exercise are mainly natural conditions, the restriction of the right to life, the restriction of the right of reproduction and the restriction of social public welfare. The types of the exercise of reproductive rights include the exercise of the right of childbearing in marriage and the exercise of the right of non marriage birth. With the progress of social civilization, the realization of the right of reproduction is increased on the basis of the traditional natural birth. Since the first test tube baby in the world has been born in the United States in 1978, modern medical technology has cut off the ties of birth and sex, and the family pattern is becoming pluralistic. Insemination, while the UK is more relaxed and allows single women to use. When we turn to all kinds of artificial reproductive techniques (including artificial insemination, surrogate, cloned human), the problem of birth freedom becomes more complicated. These innovative techniques can make a family of singles, homosexuals, extramarital love and infertility. At the same time, the traditional ethics is being challenged to explore a question: is there a positive reproductive right? Reproductive technology has been constantly broken by scientific and technological progress, and some artificial reproductive technologies, such as artificial insemination, have been gradually forbidden to open. Reflection.
At present, the right to infringe husband and wife's reproductive rights come from two aspects: (1) external tort, which refers to the third person or the society outside the husband or wife, interfering with, interfering, and violating the right to birth. (2) internal infringement, refers to infringement between spouses, including forced birth, forced abortion, refusal of childbirth, and unauthorized abortion. The legal rights must accompany the corresponding relief party. In order to make the right to resort to public power to seek protection when infringed, the realization of this kind of public power is not only guaranteed by procedural law, but also to the responsibility of the responsible person. The general principles of the civil law and the law of marriage stipulate the relief measures of the injured party: first, please Ask for divorce. Second, ask for damages when divorce. I suggest that the remedy for the violation of the right of birth can not be taken as a prerequisite for the claim for damages. Because some families do not want to break the family, the divorced husband and wife have a bad influence on the child. In the case of maintaining the family, perhaps the outside court mediation is a no one. The wrong way of remedies.
In view of the legal problems and theoretical puzzles in the exercise and infringement of the right to bear the birth right, this article attempts to analyze the ways and means to improve the legislation of the birth right by analyzing the enlargement of the body of reproductive rights, the wider scope of the content of the rights, and the reexamination of the equality of the right of birth of the husband and wife; the mode of birth control should be changed with the progress of science and technology. Change; propose a proposal for the settlement mechanism of the marital rights dispute. "Guide it by virtue and the law of Qi". The provisions and application of the reproductive rights are an important factor in the stability of marriage and family.
【學(xué)位授予單位】：鄭州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2007
【分類號(hào)】：D922.1

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前5條

1 馬姍;生育權(quán)研究[D];大連海事大學(xué);2010年

2 劉浩天;夫妻生育權(quán)研究[D];西南政法大學(xué);2010年

3 田代飛;孕期保健合同研究[D];南華大學(xué);2011年

4 龔苑;生育權(quán)基本問(wèn)題研究[D];南昌大學(xué);2008年

5 史彥;特殊主體生育權(quán)研究[D];吉林大學(xué);2010年

本文編號(hào)：2123853