Ma Jianzhong, an important diplomate and scholar in the Late Qing Dynastie, studied in l’Ecole li... more Ma Jianzhong, an important diplomate and scholar in the Late Qing Dynastie, studied in l’Ecole libre des sciences politiques and Paris Law Faculty from 1877 to 1879. In his legal writings, Ma defended a pragmatic philosophy of law, a patriarchal family model, and a pluralist theory of sources of law. We can trace the origin of his thought in the training he had in Paris. From the archives kept in Sciences Po, we reconstruct the pragmaticism as a guiding idea of the courses and exams in l’Ecole libre des sciences politiques. Meanwhile, the transformation of French legal scholarship equipped him with legal pluralism, methodes of interpretation, as well as catholic values. Situating in the middle of political and legal turbulence of the late 19th Century France, Ma demonstrated marvellous clarity in comprehending and selecting between competing theories. The transplant of French doctrine that he made proves that the Chinese young elites in Europe are not merely recipients of fancy stories, but connoisseurs with critical spirit and autonomy.
In the transition from industrial civilization to ecological civilization, the idea of “protectio... more In the transition from industrial civilization to ecological civilization, the idea of “protection and utilization” in the era of environmental law was also transformed into the idea of “coexistence” in the era of ecological law. As the foundation of the contemporary legal order, the dichotomy between man and nature has been questioned. Descola provided us with four modes of thinking about the relationship between man and nature through detailed field research, from which we can extract a pluralistic ontological stance. Latour, on the political and philosophical level, conceived a cognitive framework to determine the order of the coexistence of all things. In China, despite of the proposed ecological civilization construction policy, China’s laws still regard the environment as an object that can be used but also needs to be protected. In European countries, although the idea of people owning the environment has continued, the new legal practice is tending to recognize the intrinsic value of the ecosphere. New international law recognizes the value of nature, while faces up to the interdependence of nature and human society. In lawsuits about ecological governance, the judgment of the court relies more and more on the scientific evidence, while the scientific discovery also seeks more and more actively the endorsement of the judicial authority. The distinction between human society and nature has never really become a reality, and it is inevitable to transcend it. In conclusion, the legal philosophy of coexistence in the era of ecological law requires us to try to coexist with all things in nature.
The recent case law on Muslim clothing has provoked heated discussions on laicity and religious l... more The recent case law on Muslim clothing has provoked heated discussions on laicity and religious liberty in France． It is thus necessary to revisit French laicity in order to understand the current issue． The political concept of Laicity is at the same time combative and liberal．In the Third Ｒepublic，it justified the legislative measures deemed to diminish the socialpolitical powers of the Catholic Church，hence defending the newly born republican realm and individual liberty of conscience against political organisations． After laicity became a constitutional principle in 1946，it serves as a constraint to the power of the State and ensures the State’s neutrality，though it recognises the disciplinary power of teachers in public schools over students who wear religious signs． This paper also argues that the key issue of the current disputes emerges from the circumstance where the society as a whole refuses the representation of religion，where laicity becomes a part of the national identity and where the Church as formal social institutions is invisible．
19 世纪末的法国法学界同时见证了两项学术史的重要改变：自然法学迎来了复兴，法史学也成了法学院的一门重要学科。两种学术倾向同时在此时发展并非偶然。面对“社会科学批判”和“社会批判”的法学亟需一种... more 19 世纪末的法国法学界同时见证了两项学术史的重要改变：自然法学迎来了复兴，法史学也成了法学院的一门重要学科。两种学术倾向同时在此时发展并非偶然。面对“社会科学批判”和“社会批判”的法学亟需一种可以处理社会发展经验的研究方法。史学的研究范式恰好因为对变化和发展性的强调而得以满足此种要求。而且法史学又因为其研究的是过去的法律，所以符合法学作为规范科学的特性。法史学展现的法律发展性促使一种强调内容可变性的自然法理论得以发展。自然法学家也通过对法史学论据的使用为多元主义的法律渊源理论背书，并强调在多种法律渊源之间进行选择和解释需要以自然法为指导。但他们所主张的自然法并非独立于特定的意识形态倾向。此时的自然法内核是个人主义和自由主义，它恰恰形成了对社会科学批判和社会学批判的回应。
法国法学院在旧制度下便是培养治国精英的重镇，所以大革命后的社会改革很大程度上通过法学院改革完成。现代法学院的组织最直接成型于第三共和国时期，同时，第三共和国也是法国经济、社会、政治和法律转型的关... more 法国法学院在旧制度下便是培养治国精英的重镇，所以大革命后的社会改革很大程度上通过法学院改革完成。现代法学院的组织最直接成型于第三共和国时期，同时，第三共和国也是法国经济、社会、政治和法律转型的关键时期。在第一次世界大战之前，法国法学院逐渐确立了以私法、公法作为主要划分的学科分类，形成了以法律实务为主要取向的教育安排，以判例作为解释成文法之分析材料也在此时成为普遍接受的教学方法。目前，传承至今的法国法学教育面临各种挑战：欧盟法深刻改变了法国法的版图，全球化导致规范的一再碎片化，法律职业也更加多元化。为了应对时代变革，许多大学也通过小规模的实验尝试改革。正在进行的改革明显以“律师”而非“法学家”作为大学法学毕业生的典型形象。但是法学院培养的律师应该是适应全球化竞争的律师而非传统的律师。
Recent case laws on religious symbols in public space from various European jurisdictions have pu... more Recent case laws on religious symbols in public space from various European jurisdictions have put French laicity and the principle of equality into debates. These cases seemingly endorse discriminatory treatments against Muslim women under veils and favour the catholic presentations in governmental locations，therefore being compatible neither with equality nor with laicity. These controversial judgements，however，are only comprehensible in the context of French Republicanism—an ideology that underlines the direct relationship between the powerful State and its individual citizens who has no other identity than a unified，universal and secular identity as other fellows. Equality is therefore a principle of denial rather than recognition， and laicity of exclusion rather than integration. Together they forge a unified and unique national identity that renounces any pretention of religious，ethnic，or linguistic communities and that imposes a particular version of State-Church relationship according to which convictional affairs shall be remained in private sphere and not known in public debates. Also，after years of being disciplined by the State，Christianity in France acquired the secular languages to express. For this reason，Christian symbols are considered as cultural，not religious. Symbols of other religions，on the contrary，are firmly described as religious in public discourses.
Foreign lawyers，well integrating in the legal reforms of China at the beginning of 20th century，a... more Foreign lawyers，well integrating in the legal reforms of China at the beginning of 20th century，also transferred their Eurocentric conception of law in their achievements． By discerning the forms and the content of this conception，not only can we better understand modern legal history of China but also its value to the world history of laws． Georges Padoux，the first French jurist who served the Ｒepublican Government of China as a judicial consultant，provides an example for us by his observations on China’s legal reforms． His opinions and researches reveal that his professionalism urged him to contribute to the modernization of China’s law． Nevertheless，the modernization that he pursued is not a revolutionary change but practical and progressive means leading to the realization of legislations． His vision was predetermined by the bias of legal international community of the Belle époque． In other words，he embodied the progressivism and the universalism in his time．
民国时期进行法典起草的时代，“判例造法”一直是司法与学说中争论不休的问题。判例在实践中成为了一种规范的创制权和一种独立的法律渊源。虽然成文法没有明确规定，学说却认为司法机构在一定条件下能取得立法... more 民国时期进行法典起草的时代，“判例造法”一直是司法与学说中争论不休的问题。判例在实践中成为了一种规范的创制权和一种独立的法律渊源。虽然成文法没有明确规定，学说却认为司法机构在一定条件下能取得立法者的地位，并创制法律规范。为了证明自己的立场，法学家提出了在法典化时期司法造法的必要性、扩大化的法律概念，并引入了“法律社会化”的主张，认为司法应当适用社会中的法而非法典中的形式规范。但他们同时认为，去发现社会中正在形成的“活法”的应该是法学家而非法官。民国时期政治权力、司法、法学三者的力量对比形成的客观结构显示，法学一方面通过为司法背书而让司法成为独立的法律渊源，另一方面又通过使用生成于政治语境中的语言模式，为学说本身赢得了一定的权威。
Le droit naturel, antérieurement consacré par plusieurs écoles dans l'histoire de la philosophie ... more Le droit naturel, antérieurement consacré par plusieurs écoles dans l'histoire de la philosophie juridique, a servi tout au long de la Troisième République d'outil épistémologique qui a permis de discuter le droit de manière rationnelle. La doctrine civiliste a fourni à cette époque, à travers des articles de revues, des ouvrages spécialisés, et parfois même, dans de rares occasions, par les enseignements de la philosophie du droit, de multiples séries des discours examinant les prises de position juridico-politiques dans le langage du droit naturel.
本文将从王伯琦对吴经熊“西方现代法律思潮和我国传统恰相符合”的断言的批评出发，探讨他对自然法、法律社会主义、实在法的权威这三个重要方面的阐释。然后，本文把他的阐释与1931~1936年他留学法国... more 本文将从王伯琦对吴经熊“西方现代法律思潮和我国传统恰相符合”的断言的批评出发，探讨他对自然法、法律社会主义、实在法的权威这三个重要方面的阐释。然后，本文把他的阐释与1931~1936年他留学法国时法国语境中对这三个问题进行的探讨相对照。他坚持自然法复兴运动中的自由主义立场。王氏逐渐把法律社会主义展现为对自由主义的调和而非反动。在对待实在法的态度上，他和同时代的法国法学家一样，希望保留实在法的权威。对法国学说三方面的表述令他得以论证外生性的法律应当取代本土传统。最后，本文指出，他会做出上述解读的一个可能解释便是他的进步主义立场。
清末变法让泱泱中华成为一法律移植与继受的试验场。法律之实施，离不开种种学说的指导，故法律移植常伴随法律学说的移植。在此一进程中，留洋修习法律的学生功不可没。我国法学家在20世纪上半叶所传播的法国... more 清末变法让泱泱中华成为一法律移植与继受的试验场。法律之实施，离不开种种学说的指导，故法律移植常伴随法律学说的移植。在此一进程中，留洋修习法律的学生功不可没。我国法学家在20世纪上半叶所传播的法国学说，并非对彼国学理原封照搬的产物，而有其主动拣选、理解、重述的功夫。具体而言，我国学者所欲传播的乃是其中注重普世价值和社会本位的部分。然此时法国法学所呈现出的，则是一幅共和派唯法律独尊的思想占据绝对优势的图景，在中国流行的法律思想家在学院和政治生活中都是边缘人物。此外，我国法学家在阐释时强调法国思想与社会主义、中国传统文化的相容性，并对其进行抽象化。恰恰是两国语境的不同，造成了同样话语的不同命运。对两国在19世纪末到20世纪初的政治和社会环境的分析，可为法国理论在两国的不同命运提供解释。
本文首先讨论了勒弗尔理论中意识形态和其他主题之间的关系，指出他的意识形态理论是理解其他部分的关键。然后，本文对勒弗尔对马克思意识形态理论的批评进行回顾。马克思认识到了意识形态在正当化方面的作用，... more 本文首先讨论了勒弗尔理论中意识形态和其他主题之间的关系，指出他的意识形态理论是理解其他部分的关键。然后，本文对勒弗尔对马克思意识形态理论的批评进行回顾。马克思认识到了意识形态在正当化方面的作用，但是没有认识到在继起于资本主义社会的那些社会中，也会有意识形态存在。勒弗尔认为，意识形态最重要的功能是在变革和分裂的社会维持延续性和统一性的社会想象，从而维持社会制度的正当性。但与马克思明显不同的是，意识形态缘起于资本主义社会，后来又产生了集权主义意识形态和现代社会中“不可见的”（invisible）意识形态。本文分别对这三种意识形态进行考察，并着重说明了资本主义意识形态的发展和失败。与经济快速发展相伴而生的大量自治团体生产出无数专家法，这些法律本身缺乏民主或价值的正当性基础。本文最后提出，加拉蓬所说用普世性的法律弥补伴随世界性法律出现的正当性危机，可以避免勒弗尔所担忧的极权主义或纯粹形式化的法律。
自然法学不必然预设一种神意论，并且在历史上确实存在过世俗性的自然法。为此，本文用语境主义的方法，研究法兰西第三共和国时期的自然法学如何形成于当时共和派政府推行的世俗化政策的语境之中。此时，世俗性... more 自然法学不必然预设一种神意论，并且在历史上确实存在过世俗性的自然法。为此，本文用语境主义的方法，研究法兰西第三共和国时期的自然法学如何形成于当时共和派政府推行的世俗化政策的语境之中。此时，世俗性是理论话语重要的正确性标准。第三共和国时期的世俗化政策，在实践中更接近反教权主义，而非现代自由主义所倡导的各项理念，以此打击保皇党、培养共和国的公民。新生的政权为了巩固自己的统治，不但对宗教界采取苛政，对大学和大学教师的控制也颇严格。所以，无论法学家个人信仰如何，他们中大部分人接受了世俗化进程。与此同时，为了反对共和国立法权滥用和来自各种社会运动更为激进的主张，法学家重新强调存在即便是立法者也不能违反的自然法原则，法官在解释法律的时候必须依照这些原则。他们由此阐发了普遍但是并非永恒的、基于必要性的自然法理论。这些新的自然法理论同时也是世俗性的。最后，本文提出，近年来回归神学自然法的倾向也与我们今天的语境变迁有关，需要我们更多地反思自然法，也反思宗教在法律理论中的地位。
波考克倡导了理论史研究方法从理性重构向历史重构的转向。他的方法的特点是把理论看作是相对独立的事件，理论的产生是作者进行的话语行动。话语在语境中发生作用。最重要的语境是某一时期为多个学者共同使用的... more 波考克倡导了理论史研究方法从理性重构向历史重构的转向。他的方法的特点是把理论看作是相对独立的事件，理论的产生是作者进行的话语行动。话语在语境中发生作用。最重要的语境是某一时期为多个学者共同使用的语言。理论对共同语言产生影响。所以，研究理论史的关键是发现理论诞生时在学术界使用的语言。该方法呈现出某一时期多个共同体之间针对他们所面对的传统进行的对话。本文进而从法学的学科性质出发，考察了波考克的方法是否可以适用于法学理论史。法学的规范性使得其理论的行动性质更明显。实定法为法学提供了一个可为人所见的语境。
Ma Jianzhong, an important diplomate and scholar in the Late Qing Dynastie, studied in l’Ecole li... more Ma Jianzhong, an important diplomate and scholar in the Late Qing Dynastie, studied in l’Ecole libre des sciences politiques and Paris Law Faculty from 1877 to 1879. In his legal writings, Ma defended a pragmatic philosophy of law, a patriarchal family model, and a pluralist theory of sources of law. We can trace the origin of his thought in the training he had in Paris. From the archives kept in Sciences Po, we reconstruct the pragmaticism as a guiding idea of the courses and exams in l’Ecole libre des sciences politiques. Meanwhile, the transformation of French legal scholarship equipped him with legal pluralism, methodes of interpretation, as well as catholic values. Situating in the middle of political and legal turbulence of the late 19th Century France, Ma demonstrated marvellous clarity in comprehending and selecting between competing theories. The transplant of French doctrine that he made proves that the Chinese young elites in Europe are not merely recipients of fancy stories, but connoisseurs with critical spirit and autonomy.
In the transition from industrial civilization to ecological civilization, the idea of “protectio... more In the transition from industrial civilization to ecological civilization, the idea of “protection and utilization” in the era of environmental law was also transformed into the idea of “coexistence” in the era of ecological law. As the foundation of the contemporary legal order, the dichotomy between man and nature has been questioned. Descola provided us with four modes of thinking about the relationship between man and nature through detailed field research, from which we can extract a pluralistic ontological stance. Latour, on the political and philosophical level, conceived a cognitive framework to determine the order of the coexistence of all things. In China, despite of the proposed ecological civilization construction policy, China’s laws still regard the environment as an object that can be used but also needs to be protected. In European countries, although the idea of people owning the environment has continued, the new legal practice is tending to recognize the intrinsic value of the ecosphere. New international law recognizes the value of nature, while faces up to the interdependence of nature and human society. In lawsuits about ecological governance, the judgment of the court relies more and more on the scientific evidence, while the scientific discovery also seeks more and more actively the endorsement of the judicial authority. The distinction between human society and nature has never really become a reality, and it is inevitable to transcend it. In conclusion, the legal philosophy of coexistence in the era of ecological law requires us to try to coexist with all things in nature.
The recent case law on Muslim clothing has provoked heated discussions on laicity and religious l... more The recent case law on Muslim clothing has provoked heated discussions on laicity and religious liberty in France． It is thus necessary to revisit French laicity in order to understand the current issue． The political concept of Laicity is at the same time combative and liberal．In the Third Ｒepublic，it justified the legislative measures deemed to diminish the socialpolitical powers of the Catholic Church，hence defending the newly born republican realm and individual liberty of conscience against political organisations． After laicity became a constitutional principle in 1946，it serves as a constraint to the power of the State and ensures the State’s neutrality，though it recognises the disciplinary power of teachers in public schools over students who wear religious signs． This paper also argues that the key issue of the current disputes emerges from the circumstance where the society as a whole refuses the representation of religion，where laicity becomes a part of the national identity and where the Church as formal social institutions is invisible．
19 世纪末的法国法学界同时见证了两项学术史的重要改变：自然法学迎来了复兴，法史学也成了法学院的一门重要学科。两种学术倾向同时在此时发展并非偶然。面对“社会科学批判”和“社会批判”的法学亟需一种... more 19 世纪末的法国法学界同时见证了两项学术史的重要改变：自然法学迎来了复兴，法史学也成了法学院的一门重要学科。两种学术倾向同时在此时发展并非偶然。面对“社会科学批判”和“社会批判”的法学亟需一种可以处理社会发展经验的研究方法。史学的研究范式恰好因为对变化和发展性的强调而得以满足此种要求。而且法史学又因为其研究的是过去的法律，所以符合法学作为规范科学的特性。法史学展现的法律发展性促使一种强调内容可变性的自然法理论得以发展。自然法学家也通过对法史学论据的使用为多元主义的法律渊源理论背书，并强调在多种法律渊源之间进行选择和解释需要以自然法为指导。但他们所主张的自然法并非独立于特定的意识形态倾向。此时的自然法内核是个人主义和自由主义，它恰恰形成了对社会科学批判和社会学批判的回应。
法国法学院在旧制度下便是培养治国精英的重镇，所以大革命后的社会改革很大程度上通过法学院改革完成。现代法学院的组织最直接成型于第三共和国时期，同时，第三共和国也是法国经济、社会、政治和法律转型的关... more 法国法学院在旧制度下便是培养治国精英的重镇，所以大革命后的社会改革很大程度上通过法学院改革完成。现代法学院的组织最直接成型于第三共和国时期，同时，第三共和国也是法国经济、社会、政治和法律转型的关键时期。在第一次世界大战之前，法国法学院逐渐确立了以私法、公法作为主要划分的学科分类，形成了以法律实务为主要取向的教育安排，以判例作为解释成文法之分析材料也在此时成为普遍接受的教学方法。目前，传承至今的法国法学教育面临各种挑战：欧盟法深刻改变了法国法的版图，全球化导致规范的一再碎片化，法律职业也更加多元化。为了应对时代变革，许多大学也通过小规模的实验尝试改革。正在进行的改革明显以“律师”而非“法学家”作为大学法学毕业生的典型形象。但是法学院培养的律师应该是适应全球化竞争的律师而非传统的律师。
Recent case laws on religious symbols in public space from various European jurisdictions have pu... more Recent case laws on religious symbols in public space from various European jurisdictions have put French laicity and the principle of equality into debates. These cases seemingly endorse discriminatory treatments against Muslim women under veils and favour the catholic presentations in governmental locations，therefore being compatible neither with equality nor with laicity. These controversial judgements，however，are only comprehensible in the context of French Republicanism—an ideology that underlines the direct relationship between the powerful State and its individual citizens who has no other identity than a unified，universal and secular identity as other fellows. Equality is therefore a principle of denial rather than recognition， and laicity of exclusion rather than integration. Together they forge a unified and unique national identity that renounces any pretention of religious，ethnic，or linguistic communities and that imposes a particular version of State-Church relationship according to which convictional affairs shall be remained in private sphere and not known in public debates. Also，after years of being disciplined by the State，Christianity in France acquired the secular languages to express. For this reason，Christian symbols are considered as cultural，not religious. Symbols of other religions，on the contrary，are firmly described as religious in public discourses.
Foreign lawyers，well integrating in the legal reforms of China at the beginning of 20th century，a... more Foreign lawyers，well integrating in the legal reforms of China at the beginning of 20th century，also transferred their Eurocentric conception of law in their achievements． By discerning the forms and the content of this conception，not only can we better understand modern legal history of China but also its value to the world history of laws． Georges Padoux，the first French jurist who served the Ｒepublican Government of China as a judicial consultant，provides an example for us by his observations on China’s legal reforms． His opinions and researches reveal that his professionalism urged him to contribute to the modernization of China’s law． Nevertheless，the modernization that he pursued is not a revolutionary change but practical and progressive means leading to the realization of legislations． His vision was predetermined by the bias of legal international community of the Belle époque． In other words，he embodied the progressivism and the universalism in his time．
民国时期进行法典起草的时代，“判例造法”一直是司法与学说中争论不休的问题。判例在实践中成为了一种规范的创制权和一种独立的法律渊源。虽然成文法没有明确规定，学说却认为司法机构在一定条件下能取得立法... more 民国时期进行法典起草的时代，“判例造法”一直是司法与学说中争论不休的问题。判例在实践中成为了一种规范的创制权和一种独立的法律渊源。虽然成文法没有明确规定，学说却认为司法机构在一定条件下能取得立法者的地位，并创制法律规范。为了证明自己的立场，法学家提出了在法典化时期司法造法的必要性、扩大化的法律概念，并引入了“法律社会化”的主张，认为司法应当适用社会中的法而非法典中的形式规范。但他们同时认为，去发现社会中正在形成的“活法”的应该是法学家而非法官。民国时期政治权力、司法、法学三者的力量对比形成的客观结构显示，法学一方面通过为司法背书而让司法成为独立的法律渊源，另一方面又通过使用生成于政治语境中的语言模式，为学说本身赢得了一定的权威。
Le droit naturel, antérieurement consacré par plusieurs écoles dans l'histoire de la philosophie ... more Le droit naturel, antérieurement consacré par plusieurs écoles dans l'histoire de la philosophie juridique, a servi tout au long de la Troisième République d'outil épistémologique qui a permis de discuter le droit de manière rationnelle. La doctrine civiliste a fourni à cette époque, à travers des articles de revues, des ouvrages spécialisés, et parfois même, dans de rares occasions, par les enseignements de la philosophie du droit, de multiples séries des discours examinant les prises de position juridico-politiques dans le langage du droit naturel.
本文将从王伯琦对吴经熊“西方现代法律思潮和我国传统恰相符合”的断言的批评出发，探讨他对自然法、法律社会主义、实在法的权威这三个重要方面的阐释。然后，本文把他的阐释与1931~1936年他留学法国... more 本文将从王伯琦对吴经熊“西方现代法律思潮和我国传统恰相符合”的断言的批评出发，探讨他对自然法、法律社会主义、实在法的权威这三个重要方面的阐释。然后，本文把他的阐释与1931~1936年他留学法国时法国语境中对这三个问题进行的探讨相对照。他坚持自然法复兴运动中的自由主义立场。王氏逐渐把法律社会主义展现为对自由主义的调和而非反动。在对待实在法的态度上，他和同时代的法国法学家一样，希望保留实在法的权威。对法国学说三方面的表述令他得以论证外生性的法律应当取代本土传统。最后，本文指出，他会做出上述解读的一个可能解释便是他的进步主义立场。
清末变法让泱泱中华成为一法律移植与继受的试验场。法律之实施，离不开种种学说的指导，故法律移植常伴随法律学说的移植。在此一进程中，留洋修习法律的学生功不可没。我国法学家在20世纪上半叶所传播的法国... more 清末变法让泱泱中华成为一法律移植与继受的试验场。法律之实施，离不开种种学说的指导，故法律移植常伴随法律学说的移植。在此一进程中，留洋修习法律的学生功不可没。我国法学家在20世纪上半叶所传播的法国学说，并非对彼国学理原封照搬的产物，而有其主动拣选、理解、重述的功夫。具体而言，我国学者所欲传播的乃是其中注重普世价值和社会本位的部分。然此时法国法学所呈现出的，则是一幅共和派唯法律独尊的思想占据绝对优势的图景，在中国流行的法律思想家在学院和政治生活中都是边缘人物。此外，我国法学家在阐释时强调法国思想与社会主义、中国传统文化的相容性，并对其进行抽象化。恰恰是两国语境的不同，造成了同样话语的不同命运。对两国在19世纪末到20世纪初的政治和社会环境的分析，可为法国理论在两国的不同命运提供解释。
本文首先讨论了勒弗尔理论中意识形态和其他主题之间的关系，指出他的意识形态理论是理解其他部分的关键。然后，本文对勒弗尔对马克思意识形态理论的批评进行回顾。马克思认识到了意识形态在正当化方面的作用，... more 本文首先讨论了勒弗尔理论中意识形态和其他主题之间的关系，指出他的意识形态理论是理解其他部分的关键。然后，本文对勒弗尔对马克思意识形态理论的批评进行回顾。马克思认识到了意识形态在正当化方面的作用，但是没有认识到在继起于资本主义社会的那些社会中，也会有意识形态存在。勒弗尔认为，意识形态最重要的功能是在变革和分裂的社会维持延续性和统一性的社会想象，从而维持社会制度的正当性。但与马克思明显不同的是，意识形态缘起于资本主义社会，后来又产生了集权主义意识形态和现代社会中“不可见的”（invisible）意识形态。本文分别对这三种意识形态进行考察，并着重说明了资本主义意识形态的发展和失败。与经济快速发展相伴而生的大量自治团体生产出无数专家法，这些法律本身缺乏民主或价值的正当性基础。本文最后提出，加拉蓬所说用普世性的法律弥补伴随世界性法律出现的正当性危机，可以避免勒弗尔所担忧的极权主义或纯粹形式化的法律。
自然法学不必然预设一种神意论，并且在历史上确实存在过世俗性的自然法。为此，本文用语境主义的方法，研究法兰西第三共和国时期的自然法学如何形成于当时共和派政府推行的世俗化政策的语境之中。此时，世俗性... more 自然法学不必然预设一种神意论，并且在历史上确实存在过世俗性的自然法。为此，本文用语境主义的方法，研究法兰西第三共和国时期的自然法学如何形成于当时共和派政府推行的世俗化政策的语境之中。此时，世俗性是理论话语重要的正确性标准。第三共和国时期的世俗化政策，在实践中更接近反教权主义，而非现代自由主义所倡导的各项理念，以此打击保皇党、培养共和国的公民。新生的政权为了巩固自己的统治，不但对宗教界采取苛政，对大学和大学教师的控制也颇严格。所以，无论法学家个人信仰如何，他们中大部分人接受了世俗化进程。与此同时，为了反对共和国立法权滥用和来自各种社会运动更为激进的主张，法学家重新强调存在即便是立法者也不能违反的自然法原则，法官在解释法律的时候必须依照这些原则。他们由此阐发了普遍但是并非永恒的、基于必要性的自然法理论。这些新的自然法理论同时也是世俗性的。最后，本文提出，近年来回归神学自然法的倾向也与我们今天的语境变迁有关，需要我们更多地反思自然法，也反思宗教在法律理论中的地位。
波考克倡导了理论史研究方法从理性重构向历史重构的转向。他的方法的特点是把理论看作是相对独立的事件，理论的产生是作者进行的话语行动。话语在语境中发生作用。最重要的语境是某一时期为多个学者共同使用的... more 波考克倡导了理论史研究方法从理性重构向历史重构的转向。他的方法的特点是把理论看作是相对独立的事件，理论的产生是作者进行的话语行动。话语在语境中发生作用。最重要的语境是某一时期为多个学者共同使用的语言。理论对共同语言产生影响。所以，研究理论史的关键是发现理论诞生时在学术界使用的语言。该方法呈现出某一时期多个共同体之间针对他们所面对的传统进行的对话。本文进而从法学的学科性质出发，考察了波考克的方法是否可以适用于法学理论史。法学的规范性使得其理论的行动性质更明显。实定法为法学提供了一个可为人所见的语境。
Le droit international et la Chine impériale dans ses dernières années. Textes, événements et pol... more Le droit international et la Chine impériale dans ses dernières années. Textes, événements et politique* * Lai Junnan, Le droit international et la Chine impériale dans ses dernières années. Textes, évènements et politique. -Shanghai : Presse populaire de Shanghai, 2015. -204 pages.
RÉSUMÉ
L’histoire du droit est très majoritairement pratiquée au sein des Facultés de droit par ... more RÉSUMÉ
L’histoire du droit est très majoritairement pratiquée au sein des Facultés de droit par des juristes qui ont choisi de se consacrer à l’histoire de leur discipline. Ce lien intime distingue non seulement l’histoire du droit de l’histoire des Facultés des Lettres mais également des sciences politiques et de l’histoire des sciences. Elle est ainsi communément pensée comme neutre ou apolitique, son objectif étant d’éclairer le droit par son histoire.
Issu d’un colloque qui s’est tenu à Bordeaux en 2015, cet ouvrage réunit les contributions de jeunes chercheurs français, italiens et chinois ainsi que trois historiens du droit français, états-unien et israélien. Leur thème commun est en l’occurrence l’inscription politique de l’histoire du droit. En confrontant leurs regards de juristes-historiens ou de philosophes à partir d’exemples puisés dans les époques moderne et contemporaine, en interrogeant leur historiographie et en entrant au cœur de l’épistémologie de leur « science », les auteurs réunis ici proposent une série de travaux allant de l’école de Salamanque au 16e siècle au droit public espagnol sous Franco, tout en interrogeant leurs propres méthodes et pratiques de chercheurs. Invitation à la réflexivité, ces études montrent l’ampleur des questionnements d’une jeune recherche dans une discipline qui ne cesse de se renouveler.
ABSTRACT
The history of law is overwhelmingly practiced within Law faculties by lawyers who have chosen to devote themselves to the history of their discipline. This intimate connection not only distinguishes the history of law from the history of the Letters faculties, but also from the history of political science and the history of science. It is thus commonly thought of as neutral or apolitical, its objective being to enlighten the law through its history.
Coming out of a conference held in Bordeaux in 2015, this book brings together the contributions of young French, Italian and Chinese researchers as well as three historians of French, American and Israeli law. Their common theme is the political inscription of the history of law. By confronting their views as historian-legalists or philosophers based on examples drawn from modern and contemporary times, by questioning their historiography and by entering into the heart of the epistemology of their "science", the authors gathered here propose a series of works ranging from the Salamanca School in the 16th century to Spanish public law under Franco, while questioning their own methods and practices as researchers. An invitation to reflexivity, these studies show the extent of the questions raised by a young researcher in a discipline that is constantly renewing itself.
Under the direction of Professor Nader HAKIM, with contributions from Professors David M. RABBAN, Assaf LIKHOVSKI, and Alfonso ALIBRANDI, Ludovica Gabriella BOSICA, Marine BOHAR, Kevin BREMOND, Dario Di CECCA, Jean-Philippe FERREIRA, Elisabetta FIOCCHI MALASPINA, Jean CHARRIAUD, Giulia Maria LABRIOLA, Anna NEYRAT, Antoine SENE, Alessia Maria Di STEFANO, Stefano VENERONI, Mingzhe ZHU.
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Papers by Mingzhe ZHU
19th Century France, Ma demonstrated marvellous clarity in comprehending and selecting between competing theories. The transplant of French doctrine that he made proves that the Chinese young elites in Europe are not merely recipients of fancy stories, but connoisseurs with critical spirit and autonomy.
革外，认可人之社会决定性和法律进步性的新观念也产生于法律社会化现象之中。法国的自然法学家也顺应时势，用这两种新观念改造了自然法。其结果是产生了可变的自然法和法律社会主义两种思潮。主要由天主教徒提出的可变自然法反对此前占主导地位的永恒自然法理论，希望用关心经济上处于弱势地位者福利的主张改变自由主义、个人主义的法律解释，从而减缓社会矛盾，防止革命。法律社会主义则认为法学家应该从社会冲突中发现新的自然法主张，从而改变既有的法律本身，让大众的集体信念成为法律的真正创造者。
19 世纪初的法国共和派和20 世纪初的中国共和主义者都希望通过
摧毁传统家庭模式巩固政权。法国第三共和的缔造者希望改变以
天主教道德观为蓝本的法律制度，从而实现社会的世俗化，以此
作为打击天主教会的战略。但立法本身对父权制家庭的改变并不
积极，学说更进一步限制了改革的幅度，真正推动家庭模式变革
的力量来自于判例。中国的共和主义者则希望贯彻个人主义和性
别平等原则实现国家现代化，也希望通过把个人从家庭中解放塑
造共和国的公民。因为当时中国法学教师和司法官员并未如法国
的同行一样形成对立法者的制约，反而更乐于把立法者宣扬的价
值观贯彻在自己的作品之中。这种差别形成的原因是我国法律人
并不享有独立于政治权力的地位。
between the powerful State and its individual citizens who has no other identity than a unified，universal and secular identity as other fellows. Equality is therefore a principle of denial rather than recognition，
and laicity of exclusion rather than integration. Together they forge a unified and unique national identity that renounces any pretention of religious，ethnic，or linguistic communities and that imposes a particular version of State-Church relationship according to which convictional affairs shall be remained in private sphere and not known in public debates. Also，after years of being disciplined by the State，Christianity in France acquired the secular languages to express. For this reason，Christian symbols are considered as cultural，not religious. Symbols of other religions，on the contrary，are firmly described as religious in public discourses.
19th Century France, Ma demonstrated marvellous clarity in comprehending and selecting between competing theories. The transplant of French doctrine that he made proves that the Chinese young elites in Europe are not merely recipients of fancy stories, but connoisseurs with critical spirit and autonomy.
革外，认可人之社会决定性和法律进步性的新观念也产生于法律社会化现象之中。法国的自然法学家也顺应时势，用这两种新观念改造了自然法。其结果是产生了可变的自然法和法律社会主义两种思潮。主要由天主教徒提出的可变自然法反对此前占主导地位的永恒自然法理论，希望用关心经济上处于弱势地位者福利的主张改变自由主义、个人主义的法律解释，从而减缓社会矛盾，防止革命。法律社会主义则认为法学家应该从社会冲突中发现新的自然法主张，从而改变既有的法律本身，让大众的集体信念成为法律的真正创造者。
19 世纪初的法国共和派和20 世纪初的中国共和主义者都希望通过
摧毁传统家庭模式巩固政权。法国第三共和的缔造者希望改变以
天主教道德观为蓝本的法律制度，从而实现社会的世俗化，以此
作为打击天主教会的战略。但立法本身对父权制家庭的改变并不
积极，学说更进一步限制了改革的幅度，真正推动家庭模式变革
的力量来自于判例。中国的共和主义者则希望贯彻个人主义和性
别平等原则实现国家现代化，也希望通过把个人从家庭中解放塑
造共和国的公民。因为当时中国法学教师和司法官员并未如法国
的同行一样形成对立法者的制约，反而更乐于把立法者宣扬的价
值观贯彻在自己的作品之中。这种差别形成的原因是我国法律人
并不享有独立于政治权力的地位。
between the powerful State and its individual citizens who has no other identity than a unified，universal and secular identity as other fellows. Equality is therefore a principle of denial rather than recognition，
and laicity of exclusion rather than integration. Together they forge a unified and unique national identity that renounces any pretention of religious，ethnic，or linguistic communities and that imposes a particular version of State-Church relationship according to which convictional affairs shall be remained in private sphere and not known in public debates. Also，after years of being disciplined by the State，Christianity in France acquired the secular languages to express. For this reason，Christian symbols are considered as cultural，not religious. Symbols of other religions，on the contrary，are firmly described as religious in public discourses.
L’histoire du droit est très majoritairement pratiquée au sein des Facultés de droit par des juristes qui ont choisi de se consacrer à l’histoire de leur discipline. Ce lien intime distingue non seulement l’histoire du droit de l’histoire des Facultés des Lettres mais également des sciences politiques et de l’histoire des sciences. Elle est ainsi communément pensée comme neutre ou apolitique, son objectif étant d’éclairer le droit par son histoire.
Issu d’un colloque qui s’est tenu à Bordeaux en 2015, cet ouvrage réunit les contributions de jeunes chercheurs français, italiens et chinois ainsi que trois historiens du droit français, états-unien et israélien. Leur thème commun est en l’occurrence l’inscription politique de l’histoire du droit. En confrontant leurs regards de juristes-historiens ou de philosophes à partir d’exemples puisés dans les époques moderne et contemporaine, en interrogeant leur historiographie et en entrant au cœur de l’épistémologie de leur « science », les auteurs réunis ici proposent une série de travaux allant de l’école de Salamanque au 16e siècle au droit public espagnol sous Franco, tout en interrogeant leurs propres méthodes et pratiques de chercheurs. Invitation à la réflexivité, ces études montrent l’ampleur des questionnements d’une jeune recherche dans une discipline qui ne cesse de se renouveler.
ABSTRACT
The history of law is overwhelmingly practiced within Law faculties by lawyers who have chosen to devote themselves to the history of their discipline. This intimate connection not only distinguishes the history of law from the history of the Letters faculties, but also from the history of political science and the history of science. It is thus commonly thought of as neutral or apolitical, its objective being to enlighten the law through its history.
Coming out of a conference held in Bordeaux in 2015, this book brings together the contributions of young French, Italian and Chinese researchers as well as three historians of French, American and Israeli law. Their common theme is the political inscription of the history of law. By confronting their views as historian-legalists or philosophers based on examples drawn from modern and contemporary times, by questioning their historiography and by entering into the heart of the epistemology of their "science", the authors gathered here propose a series of works ranging from the Salamanca School in the 16th century to Spanish public law under Franco, while questioning their own methods and practices as researchers. An invitation to reflexivity, these studies show the extent of the questions raised by a young researcher in a discipline that is constantly renewing itself.
Under the direction of Professor Nader HAKIM, with contributions from Professors David M. RABBAN, Assaf LIKHOVSKI, and Alfonso ALIBRANDI, Ludovica Gabriella BOSICA, Marine BOHAR, Kevin BREMOND, Dario Di CECCA, Jean-Philippe FERREIRA, Elisabetta FIOCCHI MALASPINA, Jean CHARRIAUD, Giulia Maria LABRIOLA, Anna NEYRAT, Antoine SENE, Alessia Maria Di STEFANO, Stefano VENERONI, Mingzhe ZHU.