中国婚姻法文化考论
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摘要
通过法文化类型化方法,在把握中国西周至清法文化的核心结构(分为法律论、社会论、信仰论三个层面)与类型(具有西周春秋早中期孝友类型、汉武帝至清三纲类型两种典型类型)的基础上,参照依据马克思恩格斯论述提炼的三个个体平等一夫一妻制自由婚标准,揭示出中国婚姻法文化的三大类型:传统个体平等一夫一妻制自由婚婚姻法文化(新石器时代中晚期将军崖岩画C组至西周春秋早中期平民阶层)、一夫一嫡制聘娶婚婚姻法文化(汉武帝至清)、处于形成门槛的个体平等一夫一妻制自由婚婚姻法文化(2001-)。
中国传统与西方当代两种个体平等婚姻法文化都是平等、自由(平等优先)或自由、平等(自由优先)发展到一定程度的产物,又都有其独特的品格,既有沟通平台,又可互补。中西法文化核心结构都来自由男女及其婚姻发育而来的自然状态论。
中国传统个体平等婚姻法文化以礼乐明德懿德为信仰论,以理情相得为知识论,以人化的一男一女爱情结合的个体平等牉合平等兼备共同体(婚姻、同居)为婚姻组织,以元伦(法律原则)、他伦(法律原则)、具体规范为法律规则结构论,具有法意义的伦理优先,主要是社会强制力保障的软法,软硬兼备,以法律生活方式转化为日常生活方式为理想。西方当代个体平等婚姻法文化以自然为信仰论,以理性为知识论,以物化的一男一女结合的个体平等共同体为婚姻组织,以法律原则、具体规范为法律规则结构论,具体规范优先,主要是国家强制力保障的硬法,以法律生活方式为理想。
在马克思恩格斯个体平等婚姻观的指导下,立足中国当代,利用好中国传统、西方当代两种个体平等婚姻法文化资源,建设有中国特色的个体平等婚姻法文化是当前中国婚姻法文化建设的基本方向。
By the legal cultural typological method, based on the core of legal culture structure including the three theories: Legal Theory, Social Theory and Belief Theory, and the legal culture types including the Esteem- Kindness(孝友)- Guides Type (from Western Zhou to early and middle Spring-Autumn) and the Three- Doctrine(三纲)- Guides Type (from Emperor Wu of Western Han to Qing Dynasty), according to the three standards of individual equal monogamous free marriage by Marx and Engels, the three types of Chinese marriage law culture are discovered by textural research as below: traditional individual equal monogamous free marriage law culture (from middle and late Chinese Neolithic Age to early and middle Spring-Autumn in the civilian estate), one man limited to owning sole primogeniture spouse marriage law culture (from Emperor Wu of Western Han to Qing Dynasty), and the threshold of contemporary individual equal monogamous free marriage law culture (2001-).
The two kinds of individual equal monogamous free marriage law culture of traditional China and contemporary Western both are the product of the development of equality and freedom (equality is preferred) or freedom and equality (freedom is preferred) at the certain degree, and each has its own unique characters. There is the platform for communication between them, and they are complementary each other. Their legal culture core structures both root in their natural state theory derived from marriage.
There are characteristics in Chinese traditional individual equal monogamous free marriage law culture as below: Li(礼) & Le(乐) with Regular De(明德) & Gentle De(懿德) as its belief theory; the harmony between rationality and sensibility as its knowledge theory; the humanized love community united by a male and a female in individual equality and coupled equality as its marriage organization theory; foremost law ethics (legal principles), other law ethics (legal principles) and specific norms as its legal rule structure theory, law ethics prior to specific norms; law body composed of dominating soft law guaranteed by social force and secondary hard law as its legal practical theory, legal lifestyles into daily lifestyles for ideal. There are characteristics in contemporary Western individual equal monogamous free marriage law culture as below: nature as its belief theory; rationality as its knowledge theory; the materialized community united by a male and a female in individual equality as its marriage organization theory; legal principles and specific norms as its legal rule structure theory, specific norms prior to legal principles; law body composed of dominating hard law guaranteed by national force as its legal practical theory, legal lifestyles for ideal.
The basic direction of Chinese marriage law culture today should be aimed at the individual equal monogamous free marriage law culture with Chinese characteristics under the guidance of the individual equal marriage theory by Marx and Engels and making good use of both traditional China and contemporary Western related resources according to our national conditions.
中国传统与西方当代两种个体平等婚姻法文化都是平等、自由(平等优先)或自由、平等(自由优先)发展到一定程度的产物,又都有其独特的品格,既有沟通平台,又可互补。中西法文化核心结构都来自由男女及其婚姻发育而来的自然状态论。
中国传统个体平等婚姻法文化以礼乐明德懿德为信仰论,以理情相得为知识论,以人化的一男一女爱情结合的个体平等牉合平等兼备共同体(婚姻、同居)为婚姻组织,以元伦(法律原则)、他伦(法律原则)、具体规范为法律规则结构论,具有法意义的伦理优先,主要是社会强制力保障的软法,软硬兼备,以法律生活方式转化为日常生活方式为理想。西方当代个体平等婚姻法文化以自然为信仰论,以理性为知识论,以物化的一男一女结合的个体平等共同体为婚姻组织,以法律原则、具体规范为法律规则结构论,具体规范优先,主要是国家强制力保障的硬法,以法律生活方式为理想。
在马克思恩格斯个体平等婚姻观的指导下,立足中国当代,利用好中国传统、西方当代两种个体平等婚姻法文化资源,建设有中国特色的个体平等婚姻法文化是当前中国婚姻法文化建设的基本方向。
By the legal cultural typological method, based on the core of legal culture structure including the three theories: Legal Theory, Social Theory and Belief Theory, and the legal culture types including the Esteem- Kindness(孝友)- Guides Type (from Western Zhou to early and middle Spring-Autumn) and the Three- Doctrine(三纲)- Guides Type (from Emperor Wu of Western Han to Qing Dynasty), according to the three standards of individual equal monogamous free marriage by Marx and Engels, the three types of Chinese marriage law culture are discovered by textural research as below: traditional individual equal monogamous free marriage law culture (from middle and late Chinese Neolithic Age to early and middle Spring-Autumn in the civilian estate), one man limited to owning sole primogeniture spouse marriage law culture (from Emperor Wu of Western Han to Qing Dynasty), and the threshold of contemporary individual equal monogamous free marriage law culture (2001-).
The two kinds of individual equal monogamous free marriage law culture of traditional China and contemporary Western both are the product of the development of equality and freedom (equality is preferred) or freedom and equality (freedom is preferred) at the certain degree, and each has its own unique characters. There is the platform for communication between them, and they are complementary each other. Their legal culture core structures both root in their natural state theory derived from marriage.
There are characteristics in Chinese traditional individual equal monogamous free marriage law culture as below: Li(礼) & Le(乐) with Regular De(明德) & Gentle De(懿德) as its belief theory; the harmony between rationality and sensibility as its knowledge theory; the humanized love community united by a male and a female in individual equality and coupled equality as its marriage organization theory; foremost law ethics (legal principles), other law ethics (legal principles) and specific norms as its legal rule structure theory, law ethics prior to specific norms; law body composed of dominating soft law guaranteed by social force and secondary hard law as its legal practical theory, legal lifestyles into daily lifestyles for ideal. There are characteristics in contemporary Western individual equal monogamous free marriage law culture as below: nature as its belief theory; rationality as its knowledge theory; the materialized community united by a male and a female in individual equality as its marriage organization theory; legal principles and specific norms as its legal rule structure theory, specific norms prior to legal principles; law body composed of dominating hard law guaranteed by national force as its legal practical theory, legal lifestyles for ideal.
The basic direction of Chinese marriage law culture today should be aimed at the individual equal monogamous free marriage law culture with Chinese characteristics under the guidance of the individual equal marriage theory by Marx and Engels and making good use of both traditional China and contemporary Western related resources according to our national conditions.
引文
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①《荀子·国富》。
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①睡虎地秦墓竹简《法律答问》:“女子甲为人妻,去亡,得及自出,小未盈六尺,当论不当?已官,当论;未官,不当论。”“小未盈六尺”属于限制婚姻能力人,如未登记(“未官”)不视为已婚。
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②廖申白.论西方主流正义概念发展中的嬗变与综合(下)[J].伦理学研究,2003(1).
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①Kate Standley, Family Law[M].,Palgrave Macmillan, 2006.5th edition. p.50.
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①陈苇,主编.外国婚姻家庭法比较研究[M].北京:群众出版社,2006.第166页.
①参见新中国婚姻法的成长与苏联模式的影响[A].何勤华,李秀清.外国法与中国法——20世纪中国移植外国法反思[C].北京:中国政法大学出版社,2003.
①[俄]特洛依茨基.基督教的婚姻哲学[M].吴安迪.译.石家庄:河北教育出版社,2002.第6页.
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①[法]福柯.性经验史[M].佘碧平,译.上海:上海人民出版社,2005.第214-224页.
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③参见[古罗马]优士丁尼.法学阶梯[M].徐国栋,译.北京:中国政法大学出版社,2005.第13、39页.
①参见[古希腊]柏拉图全集(第2卷)[M].王晓朝,译.北京:人民出版社,2003.第227-230页.
①[俄]特洛依茨基.基督教的婚姻哲学[M].吴安迪.译.石家庄:河北教育出版社,2002.第10-16页.
①[德]马克思恩格斯选集(第4卷)[M].北京:人民出版社,1995.第2版.第253页.
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③[德]康德.法的形而上学原理:权利科学[M].沈叔平,译.北京:商务印书馆,1991.第99页.
④参见[德]萨维尼.论占有[M].朱虎,刘智慧,译.北京:法律出版社.2007.
⑤[德]康德.法的形而上学原理:权利科学[M].沈叔平,译.北京:商务印书馆,1991.第95页.
⑥[德]康德.法的形而上学原理:权利科学[M].沈叔平,译.北京:商务印书馆,1991.第98页.
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⑩[德]康德.法的形而上学原理:权利科学[M].沈叔平,译.北京:商务印书馆,1991.第96-97页.
①[德]康德.法的形而上学原理:权利科学[M].沈叔平,译.北京:商务印书馆,1991.第97页.
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③参见[德]费希特.自然法权基础[M].谢地坤,程志民,译.北京:商务印书馆,2004.第304-315页.
④[德]费希特.自然法权基础[M].谢地坤,程志民,译.北京:商务印书馆,2004.第325页.
①[德]马克思恩格斯选集(第3卷)[M].北京:人民出版社,1995.第2版.第305页.
②1949年西蒙·波伏娃发表《第二性》指出西方女性第二性的地位,提出了“走向解放”的任务。参见[法]西蒙·波伏娃.第二性[M].陶铁柱,译.北京:中国书籍出版社,1998.
③France W. Kuchler, Law of Engagement and Marrige[M]. Oceana Publications, 1978. 2nd edition. p.1.
④史尚宽.亲属法论[M].北京:中国政法大学出版社,2000.第101页.
①史尚宽.亲属法论[M].北京:中国政法大学出版社,2000.第101页.
②巫昌祯,主编.婚姻家庭法新论[M].北京:中国政法大学出版社,2002.第29-30页.
③C. N. L.Brooke, The Medieval Idea of Marriage[M]. Oxford University Press, 1989. p.128.
④史尚宽.亲属法论[M].北京:中国政法大学出版社,2000.第100页,第100-103页,第111页.但他误将英美法系的观点归入此类。
⑤史尚宽.亲属法论[M].北京:中国政法大学出版社,2000.第109页.
①[德]黑格尔.法哲学原理[M].范扬,张企泰,译.北京:商务印书馆,1961.第214页.
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③史尚宽.亲属法论[M].北京:中国政法大学出版社,2000.第104页.
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⑥[德]马克思恩格斯选集(第4卷) [M].北京:人民出版社,1995.第2版.第71页.
⑦[德]马克思恩格斯选集(第4卷) [M].北京:人民出版社,1995.第2版.第71页.
①[德]马克思.资本论(第1-3卷) [M].北京:人民出版社,2004.第2版.
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③[德]马克思恩格斯选集(第4卷) [M].北京:人民出版社,1995.第2版.第80页.
④[德]马克思恩格斯选集(第4卷) [M].北京:人民出版社,1995.第2版.第80页.
⑤[德]马克思恩格斯选集(第4卷) [M].北京:人民出版社,1995.第2版.第80页.
①梁慧星.从近代民法到现代民法[A].梁慧星,主编.从近代民法到现代民法[C].北京,香港:中国法制出版社,金桥文化出版社(香港)有限公司,2000.第165-166页.
②[美]格兰特·吉尔莫.契约的死亡[M].曹士兵,姚建宗,吴巍,译.北京:中国法制出版社,2005.
③[日]内田贵.契约的再生[M].胡宝海,译.北京:中国法制出版社.2005.
④梁慧星.从近代民法到现代民法[A].梁慧星,主编.从近代民法到现代民法[C].北京,香港:中国法制出版社,金桥文化出版社(香港)有限公司,2000.第179页.
⑤梁慧星.从近代民法到现代民法[A].梁慧星,主编.从近代民法到现代民法[C].北京,香港:中国法制出版社,金桥文化出版社(香港)有限公司,2000.第190-181页.
⑥[德]马克思恩格斯选集(第1卷)[M].北京:人民出版社,1995.第2版.第60页.
⑦[德]马克思恩格斯选集(第3卷)[M].北京:人民出版社,1995.第2版.第305页.
①参见夏吟兰,邓丽.婚姻关系模型理论与离婚法律制度之间的关联性研究[J].比较法研究,2005(6).
②Gary S. Becker, A Theory of Marriage: PartⅠ.[J] Journal of Political Economy, 1973(81,4); A Theory of Marriage: PartⅡ.[J] Journal of Political Economy, 1973(82,2); A Treatise on the Family[C].Harvard University Press, 1991.2nd edition..
③[英]科恩.婚姻:长期契约[A].[英]丹尼斯,罗森,编.结婚与离婚的法经济学分析[C].王世贤,译.北京:法律出版社.2005.第14-18页.
①[英]丹尼斯.婚姻与同居[A].[英]丹尼斯,罗森,编.结婚与离婚的法经济学分析[C].王世贤,译.北京:法律出版社.2005.第147-148页.
②[美]欧唐纳,琼斯.美国婚姻与婚姻法[M].顾培东,杨遂全,译.重庆:重庆出版社.1986.第9页.
③See Louisiana’s Covenant Marriage Law: A First Step toward a More Robust Pluralism in Marriage and Divorce Law?[J]. Emory Law Review, 1998(47).
④参见甘世凤.美国婚姻制度新趋向——契约婚姻[J].国际关系学院学报,2004(1);程露.论美国现代婚姻法的新发展及其启示[D].西南政法大学硕士学位论文,2008.
⑤维基百科给出的解释是:“In some parts of the United States, a covenant marriage is a legally distinct kind of marriage, in which the marrying couple agree to obtain pre-marital counseling and accept more limited grounds for
①参见为贾证[J].考古,2007(11);西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
②参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
③“化”为性语。《吕览·达理》:“(纣)剖孕妇而观其化。”此“化”指胎儿。甲骨文“化”作“”形,两人异向相背。胎儿“化”是“(化)”的结果,故“(化)”是男女交感行为的总称。又引申为凡变易生育之称。《周易·咸·彖》:“天地感而万物化生。”《礼记·乐记》:“和,故百物皆化。”郑玄注:“化犹生也。”。
④参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
⑤参见为贾证[J].考古,2007(11).
⑥马承源.亢鼎铭文——西周早期用贝币交易玉器的记录[J].上海博物馆集刊,第8期.上海书画出版社,2000.
⑦参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
①冯时.“文邑”考[J].考古学报,2008(3).
①在春秋,“井善”的法律在新的运动中以变化了的形态又回到了礼是有深刻的历史根源的。
②[德]马克思恩格斯选集(第1卷)[M].北京:人民出版社,1995.第2版.第60页.
①参见[法]古朗士.古代城市:古希腊罗马宗教、法律及制度研究[M].吴晓群,译.上海:上海人民出版社,2006.
②[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇30.第40-41页.
③[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇66.第78-79页.
④[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.第250页.
⑤[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇115.第126-127页.
⑥[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇114.第125-126页.
⑦[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇94.第104-105页.
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①[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇78.第87-88页.
②[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇102.第113-114页.
③[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇80.第89-90页.
④[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇53.第65-66页.
①参见汪子嵩为王晓朝所译《柏拉图全集》所作的《中文版序》,[古希腊]柏拉图全集(第1卷)[M].北京:人民出版社,2002.
②后来,其先验论在康德(1724年-1804年)那里得到长足的发展,“idea论”则在黑格尔(1770年-1831年)那里得到长足发展。
③[古希腊]柏拉图.理想国[M].郭斌和,张竹明,译.北京:商务印书馆,1986;柏拉图全集(第2卷)[M].王晓朝,译.北京:人民出版社,2003.第270-648页.
①[古希腊]柏拉图.理想国[M].郭斌和,张竹明,译.北京:商务印书馆,1986.第316页.
②John J. Cleary, The role of theology in Plato’sLaws [A]. Edited by Fracisco L. Lisi, Plato’s Laws and its historical significance[C]. Acadmia Verlag, 2001. p. 125.
①译者注:指男人和女人、主人和奴隶的共同体。”[古希腊]亚里士多德全集(第9卷)[M].苗力田,主编.北京:中国人民大学出版社,1994.第5页.
①[古希腊]亚里士多德全集(第9卷)[M].苗力田,主编.北京:中国人民大学出版社,1994.第4-6页.
①[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第283页.
②[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第266页.
③[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第281页.
①叶秀山.永恒的火:古希腊哲学新论[M].广州:广州人民出版社,2007.第86-87页.
②故本文撇开了具体的宗教形式比较。
①[古罗马]西塞罗.论共和国论法律[M].王焕生,译.北京:中国政法大学出版社,1997.第189页.
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③[古罗马]西塞罗.论义务[M].王焕生,译.北京:中国政法大学出版社,1999.第309页.
①[古罗马]盖尤斯.法学阶梯[M].黄风,译.北京:中国政法大学出版社,1996.G.1.1.第2-3页;[古罗马]优士丁尼.正义与法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1992.D.1.1.9.第39页.
②[古罗马]优士丁尼.法学阶梯[M].徐国栋,译.北京:中国政法大学出版社,2005.第11页.
①人的基本分类及其原因是优士丁尼《法学阶梯》第3题“人法”的内容。参见[古罗马]优士丁尼.法学阶梯[M].徐国栋,译.北京:中国政法大学出版社,2005.I.1.2.2.第22-25页.
②[古罗马]盖尤斯.法学阶梯[M].黄风,译.北京:中国政法大学出版社,1996.G.1.9.第4-5页.
③[古罗马]盖尤斯.法学阶梯[M].黄风,译.北京:中国政法大学出版社,1996.G.1.10.第4-5页.
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⑧不能只看一个概念本身,给出这个概念的方式往往更为重要。
①在西周,“井(彝)教”都是全民性、系统性、法律性的教育,即使法家也强调“以法为教,以吏为师”。参见本文第一章。
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⑦持此观点的还有曾宪义、马小红等,参见中国传统法的结构与基本概念辨正——兼论古代礼与法的关系[J].中国社会科学,2003(5).
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②当代西方婚姻法的研究有三大焦点,除同性“婚姻”外(本文不作研究),一是关于婚姻组织性质的探讨,以关系契约、身份契约、盟约、女性主义等理论的运用为主导,二是关于同居的研究。在后两个方面,大陆法系的理论创造力明显逊英美法系一筹(女性主义方面不分伯仲)。参见本文参考文献之现代英文著译注文献。
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①就笔者所见,都持“义绝”强制离婚制度说。陈鹏则将“违律为婚”、“义绝”一概归入离婚制度,参见陈鹏.中国婚姻史稿[M].北京:中华书局,1990.第606-627页.
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①睡虎地秦墓竹简《法律答问》:“女子甲为人妻,去亡,得及自出,小未盈六尺,当论不当?已官,当论;未官,不当论。”“小未盈六尺”属于限制婚姻能力人,如未登记(“未官”)不视为已婚。
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⑥[德]马克思恩格斯选集(第1卷)[M].北京:人民出版社,1995.第2版.第60页.
⑦[德]马克思恩格斯选集(第3卷)[M].北京:人民出版社,1995.第2版.第305页.
①参见夏吟兰,邓丽.婚姻关系模型理论与离婚法律制度之间的关联性研究[J].比较法研究,2005(6).
②Gary S. Becker, A Theory of Marriage: PartⅠ.[J] Journal of Political Economy, 1973(81,4); A Theory of Marriage: PartⅡ.[J] Journal of Political Economy, 1973(82,2); A Treatise on the Family[C].Harvard University Press, 1991.2nd edition..
③[英]科恩.婚姻:长期契约[A].[英]丹尼斯,罗森,编.结婚与离婚的法经济学分析[C].王世贤,译.北京:法律出版社.2005.第14-18页.
①[英]丹尼斯.婚姻与同居[A].[英]丹尼斯,罗森,编.结婚与离婚的法经济学分析[C].王世贤,译.北京:法律出版社.2005.第147-148页.
②[美]欧唐纳,琼斯.美国婚姻与婚姻法[M].顾培东,杨遂全,译.重庆:重庆出版社.1986.第9页.
③See Louisiana’s Covenant Marriage Law: A First Step toward a More Robust Pluralism in Marriage and Divorce Law?[J]. Emory Law Review, 1998(47).
④参见甘世凤.美国婚姻制度新趋向——契约婚姻[J].国际关系学院学报,2004(1);程露.论美国现代婚姻法的新发展及其启示[D].西南政法大学硕士学位论文,2008.
⑤维基百科给出的解释是:“In some parts of the United States, a covenant marriage is a legally distinct kind of marriage, in which the marrying couple agree to obtain pre-marital counseling and accept more limited grounds for
①参见为贾证[J].考古,2007(11);西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
②参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
③“化”为性语。《吕览·达理》:“(纣)剖孕妇而观其化。”此“化”指胎儿。甲骨文“化”作“”形,两人异向相背。胎儿“化”是“(化)”的结果,故“(化)”是男女交感行为的总称。又引申为凡变易生育之称。《周易·咸·彖》:“天地感而万物化生。”《礼记·乐记》:“和,故百物皆化。”郑玄注:“化犹生也。”。
④参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
⑤参见为贾证[J].考古,2007(11).
⑥马承源.亢鼎铭文——西周早期用贝币交易玉器的记录[J].上海博物馆集刊,第8期.上海书画出版社,2000.
⑦参见西周金文所见动作系与货币系贝类交易辞例[J].北方文物,2008(3).
①冯时.“文邑”考[J].考古学报,2008(3).
①在春秋,“井善”的法律在新的运动中以变化了的形态又回到了礼是有深刻的历史根源的。
②[德]马克思恩格斯选集(第1卷)[M].北京:人民出版社,1995.第2版.第60页.
①参见[法]古朗士.古代城市:古希腊罗马宗教、法律及制度研究[M].吴晓群,译.上海:上海人民出版社,2006.
②[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇30.第40-41页.
③[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇66.第78-79页.
④[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.第250页.
⑤[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇115.第126-127页.
⑥[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇114.第125-126页.
⑦[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇94.第104-105页.
⑧[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇100.第110-111页.
⑨[英]泰勒,主编.从开端到柏拉图[M].韩东晖,等,译.北京:中国人民大学出版社,2003.第104页.
①[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇78.第87-88页.
②[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇102.第113-114页.
③[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇80.第89-90页.
④[古希腊]赫拉克利特著作残篇[M].楚荷,译.南宁:广西师范大学出版社,2007.残篇53.第65-66页.
①参见汪子嵩为王晓朝所译《柏拉图全集》所作的《中文版序》,[古希腊]柏拉图全集(第1卷)[M].北京:人民出版社,2002.
②后来,其先验论在康德(1724年-1804年)那里得到长足的发展,“idea论”则在黑格尔(1770年-1831年)那里得到长足发展。
③[古希腊]柏拉图.理想国[M].郭斌和,张竹明,译.北京:商务印书馆,1986;柏拉图全集(第2卷)[M].王晓朝,译.北京:人民出版社,2003.第270-648页.
①[古希腊]柏拉图.理想国[M].郭斌和,张竹明,译.北京:商务印书馆,1986.第316页.
②John J. Cleary, The role of theology in Plato’sLaws [A]. Edited by Fracisco L. Lisi, Plato’s Laws and its historical significance[C]. Acadmia Verlag, 2001. p. 125.
①译者注:指男人和女人、主人和奴隶的共同体。”[古希腊]亚里士多德全集(第9卷)[M].苗力田,主编.北京:中国人民大学出版社,1994.第5页.
①[古希腊]亚里士多德全集(第9卷)[M].苗力田,主编.北京:中国人民大学出版社,1994.第4-6页.
①[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第283页.
②[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第266页.
③[美]大卫·福莱,主编.从亚里士多德到奥古斯丁[M].冯俊,等,译.北京:中国人民大学出版社,2004.第281页.
①叶秀山.永恒的火:古希腊哲学新论[M].广州:广州人民出版社,2007.第86-87页.
②故本文撇开了具体的宗教形式比较。
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①[古罗马]盖尤斯.法学阶梯[M].黄风,译.北京:中国政法大学出版社,1996.G.1.1.第2-3页;[古罗马]优士丁尼.正义与法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1992.D.1.1.9.第39页.
②[古罗马]优士丁尼.法学阶梯[M].徐国栋,译.北京:中国政法大学出版社,2005.第11页.
①人的基本分类及其原因是优士丁尼《法学阶梯》第3题“人法”的内容。参见[古罗马]优士丁尼.法学阶梯[M].徐国栋,译.北京:中国政法大学出版社,2005.I.1.2.2.第22-25页.
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③[古罗马]盖尤斯.法学阶梯[M].黄风,译.北京:中国政法大学出版社,1996.G.1.10.第4-5页.
④[古罗马]优士丁尼.正义与法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1992.D.1.1.9.第37页.
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①[古罗马]优士丁尼.人法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1995.D.50.17.32.第37页.
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⑧[古罗马]优士丁尼.人法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1995.D.1.5.4pr..第35-36页.
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①[古罗马]优士丁尼.人法[M].[意]桑德罗·斯奇巴尼,选编.黄风,译.北京:中国政法大学出版社,1995.D.6.1.1.2.第80页.
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②John Rawls, A Theory of Justice, Harvard University Press, 1971, p.136.
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