法治视域下人的尊严实现路径
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摘要
在伦理哲学的研究领域,维护人的尊严无疑是一个关键而又热门的话题。但是,伦理哲学的研究侧重于人的尊严的理论研究,忽视了人的尊严的实践面向,从而造成人的尊严理论在应对实践问题时显得乏力。追溯人的尊严理论的历史发展脉络可知,回应当前社会中侵犯人的尊严的现实问题应当采取法治的实现路径。通过法治实现人的尊严,既有利于强化人的尊严的价值共识观念,又能为法治提供正当性证成。经验地归纳社会现实中侵犯人的尊严的主体、行为和后果,并借助反面定义的方式禁止侵犯人的尊严的现象来实现人的尊严,这有利于实现法治建设与尊严理念同步推进、相互促进,最终为人类生存秩序、行动自由和权利维护提供伦理意义与法治意义的双重保障。
In the field of ethical philosophy, safeguarding human dignity is undoubtedly a key and hot topic. However, the study of ethical philosophy focuses on the theoretical study of human dignity, ignoring the practical orientation of human dignity, and thus the theory of human dignity appears to be weak in dealing with practical problems. Tracing the historical development of human dignity theory, we can see that in response to the real problem of violating human dignity in the current society we should adopt the rule of law. Achieving human dignity through the rule of law is not only conducive to the concept of value consensus that strengthens human dignity, but also provides justification for the rule of law. The subjects, behaviors and consequences that violate human dignity in social reality are summarized empirically, and the phenomena that violate human dignity are prohibited by means of negative definition to realize human dignity, which is conducive to the simultaneous advancement and mutual promotion of the rule of law and the concept of dignity, and ultimately provides the dual guarantee of the ethical and legal significance of human survival order, freedom of movement and maintenance of rights.
In the field of ethical philosophy, safeguarding human dignity is undoubtedly a key and hot topic. However, the study of ethical philosophy focuses on the theoretical study of human dignity, ignoring the practical orientation of human dignity, and thus the theory of human dignity appears to be weak in dealing with practical problems. Tracing the historical development of human dignity theory, we can see that in response to the real problem of violating human dignity in the current society we should adopt the rule of law. Achieving human dignity through the rule of law is not only conducive to the concept of value consensus that strengthens human dignity, but also provides justification for the rule of law. The subjects, behaviors and consequences that violate human dignity in social reality are summarized empirically, and the phenomena that violate human dignity are prohibited by means of negative definition to realize human dignity, which is conducive to the simultaneous advancement and mutual promotion of the rule of law and the concept of dignity, and ultimately provides the dual guarantee of the ethical and legal significance of human survival order, freedom of movement and maintenance of rights.
引文
[1]肖雪慧.论尊严[J].伦理学与精神文明,1984,(5):12-14.
[2]李绍昆.论人的价值与尊严[J].浙江学刊,1988,(2):79-83.
[3]谢洪恩.谈尊严[J].新时代论坛,1994,(5):76-80.
[4]韩德强.论人的尊严的基本属性[J].广西大学学报:哲学社会科学版,2008,(3):68.
[5]代峰.论人的尊严之向度[J].道德与文明,2011,(3):56.
[6]文学平.论尊严的内涵及其类型[J].华中科技大学学报:社会科学版,2012,(4):20.
[7]王泽应.论人的尊严的五重内涵及意义关联[J].哲学动态,2012,(3):71.
[8]王福玲.作为形式的尊严和作为质料的尊严[J].哲学动态,2017,(4):85.
[9]张千帆.为了人的尊严——中国古典政治哲学批判与重构[M].北京:中国民主法制出版社,2012.
[10]何光沪.在理论与制度之间——基督宗教与儒教关于人性尊严问题的比较研究[J].复旦学报:社会科学版,2003,(4):20-21.
[11][古希腊]亚里士多德.政治学[M].吴寿彭,译.北京:商务印书馆,1965:199.
[12]蒋立山.法治理想主义与法治现实主义——读《法治进程中的“民间治理”》有感[J].法制与社会发展,2007,(6):149-156.
[13]王旭.宪法上的尊严理论及其体系化[J].法学研究,2016,(1):37-55.
[14]KIRCHHOFFER D G.Human Dignity and Human Enhancement: A Multidimensional Approach[J].Bioethics,2017,31(5):375-376.
[15][德]阿克塞尔·霍耐特.自由的权利[M].王旭,译.北京:社会科学文献出版社,2013:158-160.
[16]STEINMANN R.The Core Meaning of Human Dignity[J].PER/PELJ,2016,(19):1-2.
[17]BARROSO L R.Here,Tere,and Everywhere: Human Dignity in Contemporary Law and in the Transnational Discourse[J].Social Science Electronic Publishing,2012,35:331.
[18][德]康德.道德形而上学原理[M].苗力田,译.上海:上海人民出版社,1986:87.
[19]马岭.国家权力与人的尊严[J].河北法学,2012,(1):20-23.
[20]刘睿.论人的尊严[J].科学社会主义,2012,(5): 87.
[21]刘作翔.人格平等是“让人民生活得更有尊严”的关键[J].河北法学,2012,(1):19.
(1)中国现行《宪法》第38 条规定:“中华人民共和国公民的人格尊严不受侵犯。禁止用任何方法对公民进行侮辱、诽谤和诬告陷害。”
(1)比如,体现君子尊严和德性之美的“君子惠而不费,劳而不怨,欲而不贪,泰而不骄,威而不猛”。(参见《论语·尧曰》)体现君子独立人格的“彼丈夫也,我丈夫也,吾何畏哉”。(参见《孟子·滕文公上》)
(2)2017年修订的《中华人民共和国红十字会法》第1条增加了“维护人的尊严”的表述,完善了该法的宗旨和目的。在经历了“郭美美事件”的风波后,中国红十字会的社会公信力几乎丧失殆尽,中国的慈善事业遭受重创。《红十字会法》增加“维护人的尊严”的表述,也旨在重申中国红十字会和中国慈善事业的宗旨。
[2]李绍昆.论人的价值与尊严[J].浙江学刊,1988,(2):79-83.
[3]谢洪恩.谈尊严[J].新时代论坛,1994,(5):76-80.
[4]韩德强.论人的尊严的基本属性[J].广西大学学报:哲学社会科学版,2008,(3):68.
[5]代峰.论人的尊严之向度[J].道德与文明,2011,(3):56.
[6]文学平.论尊严的内涵及其类型[J].华中科技大学学报:社会科学版,2012,(4):20.
[7]王泽应.论人的尊严的五重内涵及意义关联[J].哲学动态,2012,(3):71.
[8]王福玲.作为形式的尊严和作为质料的尊严[J].哲学动态,2017,(4):85.
[9]张千帆.为了人的尊严——中国古典政治哲学批判与重构[M].北京:中国民主法制出版社,2012.
[10]何光沪.在理论与制度之间——基督宗教与儒教关于人性尊严问题的比较研究[J].复旦学报:社会科学版,2003,(4):20-21.
[11][古希腊]亚里士多德.政治学[M].吴寿彭,译.北京:商务印书馆,1965:199.
[12]蒋立山.法治理想主义与法治现实主义——读《法治进程中的“民间治理”》有感[J].法制与社会发展,2007,(6):149-156.
[13]王旭.宪法上的尊严理论及其体系化[J].法学研究,2016,(1):37-55.
[14]KIRCHHOFFER D G.Human Dignity and Human Enhancement: A Multidimensional Approach[J].Bioethics,2017,31(5):375-376.
[15][德]阿克塞尔·霍耐特.自由的权利[M].王旭,译.北京:社会科学文献出版社,2013:158-160.
[16]STEINMANN R.The Core Meaning of Human Dignity[J].PER/PELJ,2016,(19):1-2.
[17]BARROSO L R.Here,Tere,and Everywhere: Human Dignity in Contemporary Law and in the Transnational Discourse[J].Social Science Electronic Publishing,2012,35:331.
[18][德]康德.道德形而上学原理[M].苗力田,译.上海:上海人民出版社,1986:87.
[19]马岭.国家权力与人的尊严[J].河北法学,2012,(1):20-23.
[20]刘睿.论人的尊严[J].科学社会主义,2012,(5): 87.
[21]刘作翔.人格平等是“让人民生活得更有尊严”的关键[J].河北法学,2012,(1):19.
(1)中国现行《宪法》第38 条规定:“中华人民共和国公民的人格尊严不受侵犯。禁止用任何方法对公民进行侮辱、诽谤和诬告陷害。”
(1)比如,体现君子尊严和德性之美的“君子惠而不费,劳而不怨,欲而不贪,泰而不骄,威而不猛”。(参见《论语·尧曰》)体现君子独立人格的“彼丈夫也,我丈夫也,吾何畏哉”。(参见《孟子·滕文公上》)
(2)2017年修订的《中华人民共和国红十字会法》第1条增加了“维护人的尊严”的表述,完善了该法的宗旨和目的。在经历了“郭美美事件”的风波后,中国红十字会的社会公信力几乎丧失殆尽,中国的慈善事业遭受重创。《红十字会法》增加“维护人的尊严”的表述,也旨在重申中国红十字会和中国慈善事业的宗旨。