本文選題：詮釋學(xué)　切入點：正義法　出處：《重慶大學(xué)》2010年碩士論文　論文類型：學(xué)位論文

【摘要】： 阿圖爾?考夫曼是二戰(zhàn)后德國最有影響的法哲學(xué)權(quán)威之一,他建立了法律詮釋學(xué)本體論,并重新審視了程序理論對法學(xué)研究的意義。在現(xiàn)階段,對考夫曼的法哲學(xué)思想進行系統(tǒng)的梳理是很有必要的。本文以六大部分來論述考夫曼的法哲學(xué)思想,內(nèi)容依次是: 第一部分,考夫曼學(xué)術(shù)思想概論及其產(chǎn)生背景。 第二部分,論述考夫曼在考察了法哲學(xué)歷史之后形成的法哲學(xué)觀,在此考夫曼提出了自己法哲學(xué)的基本問題,亦即:正義法是什么?如何實現(xiàn)正義法? 第三部分,考夫曼的法律詮釋學(xué)本體論。考夫曼將哲學(xué)詮釋學(xué)引入法律中,并發(fā)展出自己的法律論釋學(xué)本體論,這是考夫曼學(xué)術(shù)思想的重點所在�？挤蚵姆稍忈寣W(xué)本體論堅持主客觀相互融合的路向,強調(diào)法律發(fā)現(xiàn)的過程是主客體相互融合的過程。他反對傳統(tǒng)的實證論的科學(xué)主義思維方式,他認為法律發(fā)現(xiàn)的對象不是文本,而是一種關(guān)系�？挤蚵J為法律發(fā)現(xiàn)的過程是綜合了演繹、歸納、設(shè)證等方法的結(jié)果,他將這一綜合的方法概括為“類推”。考夫曼認為“類推”屬于“類型”式的思維方式,只存在一個意義核心,其外延卻是模糊的,在一切法律發(fā)現(xiàn)的過程中,“類推”都是不可或缺的。 第四部分,考夫曼的程序正義理論。在解答法哲學(xué)的基本問題時,考夫曼發(fā)現(xiàn)光有詮釋學(xué)是不夠的,因此他求助于程序理論。考夫曼在系統(tǒng)考察了現(xiàn)存程序理論的基礎(chǔ)上,提出了自己的以人為對象的程序正義理論。他認為現(xiàn)存程序理論最大的缺陷就在于他們認為能夠無視歷史和事實,達致客觀真理。考夫曼認為,現(xiàn)存程序理論在強調(diào)對話這一點上是正確的,但卻需要引入對內(nèi)容的考量。在此,他認為需要引入的并非實體的存有物,而是關(guān)系的存有物,他找到了“人”——作為關(guān)系的人格人。在此,考夫曼在此重申了自己反對實體本體論,主張關(guān)系本體論的觀點。 第五部分,寬容原則。考夫曼在其理論中一直強調(diào)寬容原則,寬容和多元價值是其思想的核心。正是由于寬容的存在,才有了對他人觀點的尊重,才有了程序理論存在的必要。在考夫曼看來,寬容不僅是達致真理的必要前提,還是解決某些法律問題的關(guān)鍵,寬容也是我們的命運與美德。 第六部分,結(jié)語。我們應(yīng)該反思和寬容地對待考夫曼的思想。
[Abstract]:Artul? Kaufman was one of the most influential legal philosophy authorities in Germany after World War II. He established the ontology of legal hermeneutics and reexamined the significance of procedural theory to the study of law. It is necessary to sort out Kaufman's philosophy of law systematically. This paper discusses Kaufman's philosophy of law with six parts, the content of which is as follows:. The first part is the introduction of Kaufman's academic thought and its background. The second part discusses the philosophy of law formed by Kaufman after examining the history of philosophy of law. In this part, Kaufman puts forward the basic question of his philosophy of law, that is, what is the law of justice? How to achieve justice law? The third part, Kaufman's ontology of legal hermeneutics. Kaufman introduced philosophical hermeneutics into law and developed his own ontology of legal hermeneutics. This is the focus of Kaufman's academic thought. Kaufman's ontology of legal hermeneutics adheres to the direction of subjective and objective integration. Emphasizing that the process of legal discovery is a process of merging subject and object, he opposes the traditional scientism thinking mode of positivism, and thinks that the object of legal discovery is not a text. It's a relationship. Kaufman thinks that the process of legal discovery is the result of a combination of deductions, inductions, certificates, and so on, and he generalizes this comprehensive method as "analogies". Kaufman thinks that "analogy" belongs to the "type" mode of thinking. There is only one core of meaning, but its extension is vague, in all the process of legal discovery, "analogy" is indispensable. The fourth part, Kaufman's theory of procedural justice. In answering the basic questions of philosophy of law, Kaufman found that hermeneutics was not enough, so he turned to the theory of procedure. He put forward his own theory of procedural justice aimed at people. He thought that the biggest flaw in the existing procedural theories was that they believed that they could achieve objective truth by ignoring history and facts. The existing procedural theory is correct in emphasizing the point of dialogue, but it is necessary to introduce consideration of the content. In this context, he believes that it is not the entities of entities but the entities of relationships that need to be introduced. Kaufman found "man"-the personality of relationship. Here, Kaufman reiterated his opposition to entity ontology and his view of relational ontology. In the fifth part, the principle of tolerance. Kaufman has always emphasized the principle of tolerance in his theory. Tolerance and pluralistic values are the core of his thought. It is because of the existence of tolerance that there is respect for the views of others. In Kaufman's view, tolerance is not only the necessary prerequisite to achieve truth, but also the key to solving some legal problems. Tolerance is also our destiny and virtue. The sixth part, conclusion. We should reflect on and treat Kaufman's thought with tolerance.
【學(xué)位授予單位】：重慶大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：D90

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本文編號：1649918