本文選題：精神贍養(yǎng) + 道德責任��； 參考：《東北農(nóng)業(yè)大學》2015年碩士論文

【摘要】：贍養(yǎng)老人不只是物質(zhì)贍養(yǎng),也應(yīng)包括精神贍養(yǎng)。對于前者而言,在我國的基礎(chǔ)立法中,已比較全面,而在對于后者的關(guān)注則不夠高。在這樣的形勢下,2013年我國修改實施了《中華人民共和國老年人權(quán)益保障法》,也是在向社會大眾宣傳精神贍養(yǎng)的重要性,這一新修改的法律在第十八條中規(guī)定:老年人的家人要給予其足夠的重視與陪伴,無論在物質(zhì)還是精神生活上,都應(yīng)盡量滿足其需要。那些獨自居住的老年人,家人要時常進行探望與關(guān)心,使其日常生活得到豐富。該法的出臺,對于兒女贍養(yǎng)父母提出了新的要求。子女不單單需要對父母在物質(zhì)上提供贍養(yǎng),也要對其精神生活提供必要的撫慰與慰藉。本文所要研究的主旨即精神贍養(yǎng)這一命題。精神贍養(yǎng)兼具法律性和道德性,此條款展示了法律與道德的沖突與契合,體現(xiàn)了我國人口老齡化的發(fā)展趨勢、道德觀念的淡化以及法制建設(shè)的不斷進步。精神贍養(yǎng)作為人倫底線,不僅是道德義務(wù),更是法律義務(wù)。誠然,法律不是萬能的,立法也是件遺憾的藝術(shù)。法律雖然在一定程度上彌補了道德存在的不足,但相對于道德廣泛性而言,法律具有局限性,它需要道德的寬泛性和靈活性來對法律的滯后進行補充和強化。孟子云:“徒善不足以為政,徒法不足以自行”。也就是說僅僅依靠法律很難達到立法目的,僅僅依靠道德也是行不通的。只有將二者進行有機結(jié)合,才能夠?qū)崿F(xiàn)它們共同的目標—-維護人與社會的和諧關(guān)系以及社會秩序的良性運轉(zhuǎn)。《老年人權(quán)益保障法》的最新修訂就是為法律與道德的契合創(chuàng)造了一個平臺,為實現(xiàn)法律與道德的結(jié)合提供了現(xiàn)實條件。為人子女,贍養(yǎng)父母是最低標準的道德責任,贍養(yǎng)當然包括精神贍養(yǎng)。這一道德責任的實現(xiàn),是創(chuàng)造和睦家庭環(huán)境和良好社會氛圍的保證。善事父母這一道德責任的實現(xiàn)離不開法律的保障,法律規(guī)定的細化、具體化必然能夠更好地使法律這一保障措施在精神贍養(yǎng)實現(xiàn)的過程中發(fā)揮真正的效用。因此,精神贍養(yǎng)想要得到順利地實現(xiàn),需要有道德和法律的共同作用,不僅需要道德層面的限制,法律層面的規(guī)范作用也是必不可少的。在法律與道德相互契合時,精神贍養(yǎng)才能良好地實現(xiàn)。本文將從法律和道德兩個角度出發(fā),通過充分的查閱相關(guān)文獻資料,對子女和老年人發(fā)放調(diào)查問卷的方式,以文獻分析法和調(diào)查分析法深入剖析精神贍養(yǎng)的現(xiàn)狀、存在的問題及原因、實現(xiàn)精神贍養(yǎng)的有效對策等。
[Abstract]:To support the elderly is not only material support, but also spiritual support. For the former, the basic legislation in our country has been more comprehensive, but the latter is not enough attention. Under such circumstances, in 2013, our country revised and implemented the Law of the people's Republic of China on the Protection of the Rights and interests of the elderly, which is also promoting the importance of spiritual support to the public. This newly amended law provides in article 18 that the family of the elderly shall give them sufficient attention and companionship to meet their needs as far as possible, both materially and spiritually. The elderly, who live alone, are often visited and cared for by their families to enrich their daily lives. The introduction of the law, children to support the parents put forward new requirements. Children need not only to provide material support to their parents, but also to provide necessary comfort and comfort to their spiritual life. The main purpose of this paper is the proposition of spiritual support. Spiritual support is both legal and moral. This article shows the conflict and agreement between law and morality, reflects the development trend of aging population in China, the desalination of moral concept and the continuous progress of legal system construction. Spiritual support, as the bottom line of human relations, is not only a moral obligation, but also a legal obligation. To be sure, law is not omnipotent, legislation is also a regrettable art. Although the law makes up for the deficiency of moral existence to some extent, compared with the universality of morality, law has its limitations. It needs the broad and flexibility of morality to supplement and strengthen the lag of law. Mencius Clouds: "just good is not enough for the government, the law is not enough to themselves." In other words, relying on the law alone is difficult to achieve legislative purposes, relying solely on morality is not feasible. Only by organically combining the two, In order to achieve their common goal of maintaining a harmonious relationship between people and society and the healthy functioning of social order, the latest revision of the Law on the Protection of the Rights and interests of the elderly creates a platform for the integration of law and morality. It provides practical conditions for realizing the combination of law and morality. It is a minimum moral duty to support one's parents as a child, including spiritual support of course. The realization of this moral responsibility is the guarantee of creating a harmonious family environment and a good social atmosphere. The realization of the moral responsibility of good parents can not be separated from the guarantee of law. The refinement of legal provisions and the concretization of legal provisions will certainly make the safeguard measure of law play a real role in the realization of spiritual support. Therefore, if spiritual support wants to be realized smoothly, it needs the common function of morality and law, not only the limitation of moral level, but also the normative function of legal level. Only when the law and morality agree with each other, the spiritual support can be realized well. This article will proceed from the legal and moral two angles, through the full consultation related literature material, to the child and the old person's questionnaire way, with the literature analysis method and the investigation analysis method thorough analysis spirit support present situation, The existing problems and reasons, the effective countermeasures to achieve spiritual support, etc.
【學位授予單位】：東北農(nóng)業(yè)大學
【學位級別】：碩士
【學位授予年份】：2015
【分類號】：D923.8

【參考文獻】

相關(guān)期刊論文 前10條

1 杜樂其;黃燕;;“�；丶铱纯础睏l款:缺陷及其完善[J];理論探索;2014年04期

2 劉暢;;淺議�；丶铱纯础赖氯敕ǖ默F(xiàn)實困境[J];赤峰學院學報(漢文哲學社會科學版);2014年01期

3 劉毅;;常回家看看之法律思考[J];法制與社會;2014年03期

4 劉亞慶;;老年人精神生活的研究[J];理論觀察;2014年01期

5 何穎;張幸福;;論“常回家看看”入法與老年人精神贍養(yǎng)的實現(xiàn)[J];經(jīng)濟研究導(dǎo)刊;2013年35期

6 浦純鈺;;“�；丶铱纯础比舾煞蓡栴}探究——以《中華人民共和國老年人權(quán)益保障法》的修改為背景[J];江南大學學報(人文社會科學版);2013年06期

7 黃凱凱;;也談“常回家看看”入法的問題[J];現(xiàn)代營銷(學苑版);2013年09期

8 王家國;;精神贍養(yǎng)的若干現(xiàn)實與理論問題——探視父母義務(wù)之立法化研究[J];老齡科學研究;2013年05期

9 崔煒;趙越;;我國老年人精神文化服務(wù)存在的問題及政策建議[J];長沙民政職業(yè)技術(shù)學院學報;2013年03期

10 郭杰;;對“�；丶铱纯础比敕ǖ乃伎糩J];法制與社會;2013年26期

相關(guān)碩士學位論文 前6條

1 陳尚尚;老齡化社會下的老年人權(quán)益保護[D];河南大學;2012年

2 宋海平;長春市老年人口精神需求研究[D];吉林大學;2012年

3 許國濤;我國老年人權(quán)益保障法律制度研究[D];哈爾濱工程大學;2012年

4 張曉璇;中國城市老年人精神贍養(yǎng)問題研究[D];河北大學;2010年

5 王蓓;老年人精神贍養(yǎng)的法律思考[D];蘇州大學;2008年

6 封潤華;北京市老年人親情權(quán)益法律保障研究[D];首都經(jīng)濟貿(mào)易大學;2006年

，

本文編號：1785483