本文選題：人格尊嚴(yán) + 基本權(quán)利　； 參考：《西南政法大學(xué)》2012年碩士論文

【摘要】：本文分為四個(gè)部分： 第一部分，講人格尊嚴(yán)的涵義與歷史發(fā)展。首先，闡述人格尊嚴(yán)的定義，分析憲法意義上的人格尊嚴(yán)以及民法意義上的人格權(quán)各自的內(nèi)涵，并比較其兩個(gè)層面上的區(qū)別。在憲法層面的人格尊嚴(yán)是公民的基本權(quán)利，是憲法的最高價(jià)值，尤其是在國(guó)家與人的關(guān)系上，人是目的，民法層面上的人格權(quán)以人的尊嚴(yán)為基礎(chǔ)，并將其在民法中得到體現(xiàn)并加以保障，主要屬于私法的范疇，往往指民事主體資格或事主體本身。二者在潛在的侵權(quán)主體、地位、權(quán)利屬性以及保護(hù)方式等四個(gè)方面存在不同。人格尊嚴(yán)的歷史發(fā)展，從古希臘開始，，經(jīng)歷了漫長(zhǎng)的歷史過(guò)程，在二戰(zhàn)后真正得到重視。 第二部分，講國(guó)外對(duì)于公民人格尊嚴(yán)的理論與保護(hù)實(shí)踐，主要講德國(guó)、美國(guó)、法國(guó)以及韓國(guó)這四個(gè)國(guó)家各自對(duì)于人格尊嚴(yán)的規(guī)定及保護(hù)方式。國(guó)外沒(méi)有人格尊嚴(yán)這一概念，一般稱為人的尊嚴(yán)。德國(guó)在保護(hù)公民人的尊嚴(yán)方面，走在世界前列，無(wú)論是基本法的規(guī)定還是司法實(shí)踐中的保護(hù)，都體現(xiàn)出對(duì)人的尊嚴(yán)的重視；美國(guó)成功的憲政制度以及司法體系對(duì)公民基本權(quán)利給予了有效保護(hù)，盡管沒(méi)有對(duì)人的尊嚴(yán)做直接規(guī)定，但實(shí)際上的保護(hù)很到位；韓國(guó)憲法將人的尊嚴(yán)作為最高價(jià)值，并通過(guò)多種途徑進(jìn)行保護(hù)，尤其是設(shè)立了專門的人權(quán)保障機(jī)構(gòu)——國(guó)民人權(quán)委員會(huì)；法國(guó)憲法序言中將人的尊嚴(yán)視為一項(xiàng)憲法權(quán)利，憲法委員會(huì)通過(guò)大量案例重申這一原則以促進(jìn)對(duì)人的尊嚴(yán)的保護(hù)。 第三部分，我國(guó)對(duì)于人格尊嚴(yán)歷來(lái)的輕視態(tài)度對(duì)當(dāng)代造成了很大影響，及現(xiàn)行法律體系針對(duì)其規(guī)定和保護(hù)所存在的問(wèn)題和不足。儒家思想對(duì)我國(guó)文化傳統(tǒng)的影響巨大，儒家之禮是等級(jí)制度服務(wù)的，等級(jí)思想導(dǎo)致我國(guó)對(duì)人格尊嚴(yán)的輕視，至今仍有余毒，尤其是公權(quán)力的肆無(wú)忌憚。我國(guó)憲法規(guī)定了人格尊嚴(yán)條款，在多個(gè)部門法以及單行法中也做了相關(guān)規(guī)定，但都存在問(wèn)題和不足，導(dǎo)致公民在遭遇人格尊嚴(yán)受侵害使難以尋求有效救濟(jì)。 第四部分，針對(duì)我國(guó)對(duì)公民人格尊嚴(yán)保護(hù)不足的現(xiàn)狀，大膽提出解決方案。首先是憲法立法要將人格尊嚴(yán)條款提前，突出人格尊嚴(yán)的核心價(jià)值，并運(yùn)用憲法解釋確認(rèn)人格尊嚴(yán)條款的突出地位；第二，運(yùn)用司法程序，加強(qiáng)人格尊嚴(yán)的憲法保障，將憲法規(guī)定適用于司法程序中，使憲法不再是一紙空文；第三，參照國(guó)外模式，設(shè)立專門的人權(quán)保障機(jī)構(gòu)；第四，提高公民人格尊嚴(yán)權(quán)利意識(shí)，積極參與對(duì)公權(quán)力的監(jiān)督。
[Abstract]:This paper is divided into four parts: The first part talks about the meaning and historical development of human dignity. First of all, the definition of human dignity is expounded, and the connotation of human dignity in constitutional sense and personality right in civil law is analyzed, and the differences between the two levels are compared. The human dignity at the constitutional level is the basic right of the citizen and the supreme value of the constitution, especially in the relation between the state and the person, the human being is the purpose, and the personality right in the civil law is based on the human dignity. It belongs to the category of private law and often refers to the qualification of civil subject or the subject itself. They are different in four aspects: potential tortious subject, status, right attribute and protection way. The historical development of human dignity, starting from ancient Greece, experienced a long historical process and was really attached importance to after World War II. The second part focuses on the theory and practice of protecting the human dignity of citizens abroad, mainly on the regulations and ways of protection of human dignity in Germany, the United States, France and South Korea. The concept of lack of human dignity abroad is generally referred to as human dignity. Germany is in the forefront of the world in protecting the human dignity of its citizens. Both the provisions of the basic Law and the protection of judicial practice reflect the importance attached to human dignity. The successful constitutional system and the judicial system in the United States effectively protect the fundamental rights of citizens. Although there is no direct provision for human dignity, the protection is in place in practice; the Korean Constitution regards human dignity as the highest value. And through a variety of means, in particular the establishment of the National Human Rights Commission, a special human rights guarantee body, and the recognition of human dignity as a constitutional right in the preamble to the French Constitution, The Constitutional Council has reaffirmed this principle in a large number of cases to promote the protection of human dignity. In the third part, our country's attitude of contempt for human dignity has a great influence on the contemporary society, and the problems and deficiencies of the current legal system in view of its provisions and protection. Confucian thought has a great influence on our cultural tradition. Confucian rites serve the hierarchical system. The hierarchical thought leads to the contempt of human dignity in our country. Up to now, there are still many poisons, especially the unbridled public power. The constitution of our country has stipulated the clause of human dignity, and has also made the related stipulation in many branches of law and in the special law, but all have the question and the insufficiency, causes the citizen to be violated in the human dignity to be difficult to seek the effective relief. The fourth part, in view of our country to the citizen human dignity protection insufficient present situation, boldly proposes the solution. First of all, constitutional legislation should advance the provisions of human dignity, highlight the core value of human dignity, and use constitutional interpretation to confirm the prominent position of the provision of human dignity; second, use judicial procedures to strengthen the constitutional protection of human dignity. The constitutional provisions should be applied to the judicial process, so that the constitution is no longer a dead letter; thirdly, a special human rights guarantee institution should be set up according to the foreign model; fourth, the citizen should raise the awareness of the right to human dignity and take an active part in the supervision of the public power.
【學(xué)位授予單位】：西南政法大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：D921

【參考文獻(xiàn)】

相關(guān)期刊論文 前2條

1 鄭天鋒;完善我國(guó)違憲審查制度的思考[J];人大研究;2004年05期

2 李累;憲法上“人的尊嚴(yán)”[J];中山大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2002年06期

本文編號(hào)：1845242