【作者】 淡乐蓉；

【导师】 谢晖；

【作者基本信息】 山东大学 ， 法学理论， 2010， 博士

【摘要】 本文致力于对藏族传统法律文化中的标志性符号——藏族“赔命价”习惯法之历史传承、实践发展与司法适用进行学理分析和法社会学阐释,尝试通过笔者的主体性理解和诠释,对该习惯法制度进行根源追究、文本解读、意义探求和现象分析的研究。通过研究,论证和描述该制度的生成根源、基本特征和与此相联系的社会组织结构形式的独特性,以达致对藏族“赔命价”习惯法现象以及藏区社会民众与此相勾连的法律行为的认识和理解,分析和论证其合理性和合法性成分,阐释其现实存在之价值和意义,并结合国家现行法律文本以及近年来的漏洞补充规定,设想通过相关制度之建构和创新,实现其与国家法大小传统之间的沟通和互动,以利和谐藏区目标的实现。本文除导言和结语外,正文共分为七部分。第一章主要论证说明藏族“赔命价”习惯法是特定社会发展阶段中法律民族志中的普适性规则。主要是通过对中西方法律制度中藏族“赔命价”习惯法与日耳曼民族“赎罪金”制度的比较法学研究,历史地说明在人类历史发展进程中世界上不同国家或民族在面对众多相同或类似的社会问题时,所适用的均是同质性的法律制度,揭示“赔命价”习惯法抑或可称为“赎罪金”制度并非是唯一适用于藏民族或日耳曼民族社会的金钱赔偿制度;对这类同质性法律制度的特定概念、制度语境和社会基础的深度挖掘和具体阐释,均有助于拓宽和加深对人类类的本性的认识,同时一方面证明它们是法律民族志中的普适性规则,另一方面也以雄辩的史实说明尽管存在着时空的阻隔和场域的差异,但在特定的社会和时代,人类的价值选择、制度建构以及法律认同无论于古代抑或现代人类社会而言均是整体的、连续的和相通的。第二章主要对藏族“赔命价”习惯法的起源和生成脉络进行历史纵向性考察。为了尽可能地消除对不同法律文化的求同功能的比较研究进路中可能蕴含的排斥差异和消除多元的危险,本章重点运用历史文献学的理论及方法,着力挖掘和凸显藏族“赔命价”习惯法不同于日耳曼民族“赎罪金”制度的异质性,首次纵向深入地对藏族“赔命价”习惯法的起源和生成脉络进行谱系学考察,通过对藏族社会历史演进史予以分期,整体展现了自赞普时期到民主改革前一千三百年来藏族“赔命价”习惯法的历史嬗变轨迹,说明吐蕃赞普时期引入印度佛教与西藏本土宗教苯波教之间的冲突、博弈、斗争直至融合孕育生成藏传佛教的过程,也正是藏族“赔命价”习惯法萌芽、形成、确立、定型和发展的重要时期,千百年来的断续适用和曲折历程,既有文化的进化因素,更有社会发展的必然规定所使然；特别是发现了赞普王权和苯波教教权之间的博弈和斗争是直接导致自吐蕃以来藏族社会政治、经济和文化发生重大变迁的主要原因,而藏族“赔命价”习惯法是引领这场千年斗争史中的标志性法律符号。第三章从理论上剖析藏族“赔命价”习惯法的特征和属性。主要运用法社会学的理论和方法,对藏族“赔命价”习惯法行为的具体构成要素进行微观描述和理论诠释,指出其独特的行为特征和其中所包含的重要原则,揭示和反映藏族社会法律的初始状态下社会的分层和等级制度、藏族原始部落社会所固有的责任体系和原则以及别具特点的盟誓制度,说明该习惯法是藏区社会控制和秩序形成的重要的制度性建构,同时通过对学界众多的“赔命价”习惯法定义进行学术梳理,厘清其内涵和外延,提出新的概念,从而更新对其特征和属性的认识。第四章对现当代藏族“赔命价”习惯法适用之法社会行为现象以及现实案例进行实证分析。主要通过对社会主义民主改革以来自20世纪50年代起至21世纪初当下的藏区适用藏族“赔命价”习惯法的典型案例进行实证分析和法理阐释,说明藏族“赔命价”习惯法从未在历史上退出藏区社会纠纷解决的场域,它长期与国家法之间保持着一种冲突和互动的关系,于20世纪50年代至80年代、80年代至21世纪之初、21世纪初的十年三个分期中表现出不同的适用特点,其与国家法之间的冲突和紧张关系,亦随着国家法律制度的建立和嬗变的规律,或表现出适用上的正当、或被抑制、或于国家法的阴影下私下适用等不同的运作方式,随着国家法在立法上的漏洞补充、相关制度的建构和司法实践中的法官能动作用的发挥,也表现出极为有限的细微的渐趋融合的趋势,但这个过程显然是微观的和极为漫长的过程。第五章对藏族“赔命价”习惯法运作之合理性进行分析并展开批判。运用法社会学理论和方法,对藏族“赔命价”习惯法运作之社会组织基础、政治基础和宗教文化基础进行分析和考察,说明千年以来长期固定不变的藏族社会的组织结构尤其是部落组织、政教合一的政治制度和藏传佛教的宗教文化决定并影响着藏区社会秩序的控制和维持方式,它们在藏区社会控制中表现出极其有效地勾连关系,它们是型构藏族“赔命价”习惯法的基因,决定着其产生、发展和变化的命运,并建构起藏族“赔命价”习惯法运作的历史和现实的合理性根据。尽管在当下的藏区社会自社会主义民主改革以来,藏族“赔命价”习惯法立基的政治制度和社会制度已经发生了根本性的变化,但高寒地区艰难的农牧业生产生活方式和靠天养畜的脆弱生存环境仍然使得部落这种人类早期社会的基层组织在国家制度法确立的基层组织之外发挥着类似现代社会保险制度的功能和作用,并且它仍将长期存在,因而与此相联系的藏族“赔命价”习惯法的纠纷解决方式就凸显出其无可替代的作用和地位了,因而该习惯法亦将长期存在,抑或变换形式仍然存在。第六章对藏族“赔命价”习惯法在当下藏区社会之合法性及其获得途经进行分析和考察。合法性问题多与合理性和正当性理论有着千丝万缕的联系,尽管藏族“赔命价”习惯法这种立基于人类早期社会生产和生活的成文或不成文的习惯法规定,从形式到内容都与法制现代化的要求相悖离,但通过对其价值合理性和工具合理性进行剖析,揭示藏族“赔命价”习惯法的工具合理性来源于藏传佛教教义和道德规范,其与国家法的形式合理性之间构成一种外在的紧张关系,但在价值合理性方面其与国家法之间并无深刻的难以相容的矛盾和对立,在尊重和保障被害人及其家属的合法权益、恢复抑或修复被加害人破坏的社会关系、强调和解精神以及对个人、家庭以及团体荣誉的捍卫精神和构建和谐社会等目标方面甚至是共同的认识和追求,由此提出两者在形式合理性上的冲突,完全可以通过法的意识形态批判理论、国家相关立法的漏洞补充尤其是法官在司法实践中的能动作用的发挥使其获得合法性,对其予以整合和消弭,但其中亦要注重防范民间法律规避行为和与国家法基本精神严重不符的其他不法行为的发生,司法实践中对“社会效果”认识上的误区必须予以厘清；而藏族“赔命价”习惯法适用实践中所表现出的强调赔偿依据身份等级、遵从宗教权威和信守宗教道德规则等方面的特点,国家法则应对其予以一定程度的肯定并加以引导,以利其合理性诉求的实现,而对非合理性的要求在批判的同时表达同情的理解。第七章探讨藏族“赔命价”习惯法与国家法的互动及其发展趋势。主要从国家法在立法和司法两个层面对藏族“赔命价”习惯法的价值合理性的有限认可和制度创新活动,使该习惯法中所包含的合理性和合法性诉求得以救济,说明该习惯法与国家法的互动和沟通亦是长期和连续的：通过分析论证藏族“赔命价”习惯法内含和彰显的正义、安全、效率、公平、秩序和功利等价值追求,其于藏区的千年适用和传习,既是藏族法律文化的承续和含量的扩大,又是我国法律多元、价值重建背景下的规范选择,它既反映了藏族古代习惯规范的回复适用,又说明古老习惯法规则蕴含的价值追求与藏族民众的经验生活向度的重迭,彰显出多元法律文化尤其是民族地区法律文化的合理成分,是我国实现法制现代化应予关注和借鉴的可贵的法治本土资源,随着国家法与民间法的进一步相互理解和融合,藏族“赔命价”习惯法中不利于法制现代化的因素逐渐消除,但其对人类理性的核心价值追求将永久保留和坚守。对藏族“赔命价”习惯法的研究,是对人类早期社会法律规范的起源和生成脉络进行知识考古和谱系分析,是对特定社会时期同类性质的普适性法律的发现,是现代法制与古代法制的在转型时期中国的不可回避的邂逅,紧张、冲突、博弈和斗争自不待言,但在交往过程中所建立起的对行为合理性和社会合理性的对话和共识,有助于新旧制度之间达成理解,并在此基础上,实现民间法与国家法之间的良性互动和沟通,进而建构起一个多元的、合作的和和谐的社会,对此我们充满期待。更多还原

【Abstract】 The tusk of this article is to analyze theoretically and interpret sociologically the historical heritage, practical development and judicial application of Tibetan customary law of "compensation for life", which is regard as the conic symbol in Tibetan traditional legal culture. According to subjectively understanding and interpreting, this article studies the source, text, significance and phenomenon of Tibetan customary law of "compensation for life". By studying, this article discusses and describes the root causes and basic features of this system and the associated unique characteristics of social organization and structural form, in order to achieve the awareness and understanding to Tibetan customary law of "compensation for life" as phenomenon and the concerned legal behaviors, analyze and argue the rational and legitimate components in this customary law, explain its value and significance existed, and, combining with the current state legal texts and recent provisions about eliminating flaws, conceive its communication and interaction with state legislations to promote harmonious Tibetan areas according to constructing and innovating the related systems.In this article, except the introduction and conclusion, the text is divided into seven parts.Chapter 1 demonstrating mainly that Tibetan customary law of "compensation for life" is the universal rule in legal ethnography in particular stage of social development. According to studying Tibetan customary law of "compensation for life" and Germanic people’s "atonement money" system in Chinese and Western legal system comparatively, this article explains historically that different countries or ethnics use the homogeneous legal system when facing many same or similar social problems in the course of human history, reveals that the customary law of "compensation for life" (or called "atonement money" system) is not the only compensation system with money applying to Tibetan and Germanic peoples. Deep excavation and concrete interpretation to the specific concepts, system context and cultural implications of this homogeneous legal system can depth and broaden the understanding to nature of human kind, at the same time, which, on one hand, proves that the customary law of "compensation for life" is the universal rule in legal ethnography, on the other hand, proves irrefutably that the value selection, system construction and legal recognition of human are all holistic, continuous and interlinked for either ancient or modern peoples in special society and time in spite of the barriers in space, time and field.Chapter 2 investigates mainly the origin and generation of Tibetan customary law of "compensation for life" longitudinally. In order to eliminate the danger rejecting differences and eliminating diversity in the comparatively researching approach seeking common function in different legal cultures, this chapter, with the theories and methods of historical documents, excavates and highlights the heterogeneity between Tibetan customary law of "compensation for life" and Germanic people’s "atonement money" system, investigates deeply and historically the origin and generation of Tibetan customary law of "compensation for life" in genealogy firstly. According to stage the evolution of Tibetan society, this article shows the evolutionary path of Tibetan customary law of "compensation for life" of thirteen hundred years from Tubo king to democratic reform, illustrates that the course from conflicting, gaming, fighting between Indian Buddhism introduced by Tubo king and Bon religion——the indigenous religion in Tibet to merging and breeding Tibetan Buddhism is also the important period of budding, formation, establishment and development of Tibetan customary law of "compensation for life". The intermittent applying and tortuous course for thousands of years is not only the consequence of cultural evolution, but also the inevitable consequence of social development. In this article, this article finds especially that the game and fight between Tubo king’s power and Bon religion’s power is the important cause leading the significant changes of politics, economy and culture in Tibetan society since Tubo, in which, Tibetan customary law of "compensation for life" is the famous legal symbol leading the millennium struggling history.Chapter 3 analyses theoretically the origin and characteristics of Tibetan customary law of "compensation for life". With the theory and method of sociology of law, this article describes finely and interprets theoretically the specific elements of acts based on Tibetan customary law of "compensation for life", points out the unique behavioral characteristics and important principles in it, reveals and reflects the social stratification and hierarchy under the initial state of law in Tibetan society, responsibility system, the principles and the unique alliance system in Tibetan primitive tribal society, explains that Tibetan customary law of "compensation for life" is the important institutional construction of social control and order form in Tibetan. At the same time, according to carding academically sort of definitions of the customary law of "compensation for life" in schools, this article clarifies the connotation and extension of the customary law of "compensation for life", proposes new concepts to update the knowledge to characteristics and attributes of Tibetan customary law of "compensation for life".Chapter 4 analyses empirically the phenomenon of legal and social behavior and actual cases of applying modern Tibetan customary law of "compensation for life". By analyzing empirically and interpreting jurisprudentially the typical cases of applying Tibetan customary law of "compensation for life" from democratic reform (1950’s) to modern time (early 21st century), this article explains that Tibetan customary law of "compensation for life" has never been out of social dispute resolution in Tibetan in history, on the contrary, it has been conflicting and interacting with state law, and shows different characteristics of application in the following three stages:1950’s——1980’s, 1980’s——early 21st century and the ten years of early 21st century. With the establishment and evolution of state legal system, the conflicts and tensions with state law of Tibetan customary law of "compensation for life" show different modes of operation such as property of application, suppressed, private application under the shadow of state law, etc. With abolishing flaws in legislation, construction of related systems and playing dynamic role of judges in judicial practice, Tibetan customary law of "compensation for life" shows very limited, fine and gradual integrating trends with state law, but this process is obviously micro and very long.Chapter 5 analyses and criticizes the rationality of Tibetan customary law of "compensation for life". With the theory and method of sociology of law, this article analyses and investigates the basis of social organization, politics and religious culture of the operation of Tibetan customary law of "compensation for life", explains that the thousand-years fixed long-term organizational structure of Tibetan society, especially tribal organizations, political system combining politics with religion and religious culture of Tibetan Buddhism have been deciding and affecting the controlling and maintaining way of social order in Tibetan, which, showing extremely effective connection in social control in Tibetan, are the genes forming Tibetan customary law of "compensation for life", decide the fate of emergence, development and change of Tibetan customary law of "compensation for life", and construct the historical and present reasonable basis of the operation of Tibetan customary law of "compensation for life". Although political and social systems depended by Tibetan customary law of "compensation for life" have changed fundamentally since democratic reform, the difficult producing and living way under agriculture and livestock alpine regions and the vulnerable environment under natural livestock makes the tribes, the grass-rooted organizations of Early human society which will exist for long, play the role similar to that of modern social insurance system out of the grass-rooted organizations established by state law. Correspondingly, the way of dispute resolution in Tibetan customary law of "compensation for life" highlights its irreplaceable role and status. Therefore, Tibetan customary law of "compensation for life" will exist for long or exist with different forms.Chapter 6 analyses and investigates the legitimacy and accessibility of Tibetan customary law of "compensation for life" in contemporary Tibetan society. Legitimacy is connected inextricably with the theory of reasonability and property. Tibetan customary law of "compensation for life", the written or unwritten customary law connected with production arid living in early human society, is inconsistent with the requirements of modernization of legal system from form to content. According to anglicizing the rationality in value and instrument of Tibetan customary law of "compensation for life", this article indicates that although the rationality in instrument of Tibetan customary law of "compensation for life", which originates in the teachings and ethics of Tibetan Buddhist, conflicts externally with the formal rationality of state law, there aren’t deep and hardly compatible conflicts and confrontations between Tibetan customary law of "compensation for life" and state law in rationality in value. There are common knowledge and pursuit in respecting and safeguarding the legitimate rights and interests of victims and their families, recovering or rehabilitating social relations destroyed by offenders, stressing the spirit of reconciliation, defending the spirit of the honor of individuals, families and groups and building the harmonious society, etc. between Tibetan customary law of "compensation for life" and state law. As a result, the conflicts in formal rationality between Tibetan customary law of "compensation for life" and state law can be legalized, integrated and eliminated according to criticizing laws ideologically, perfecting flaws in legislation, especially using the dynamic role of judges in judicial practice, but in which, the acts avoiding state law and other wrongful acts inconsistent seriously with the basic spirit of state law must be prevented mainly. The erroneous understanding of "social effect" in judicial practice must be clarified; the performance such as stressing compensation based on identity and level, complying with religious authorities, abiding by religious and moral rules in the application of Tibetan customary law of "compensation for life", etc. must be sure to some extent and led by state law to realize its reasonable demands; the state law should express sympathizing understanding to the unreasonable demands of Tibetan customary law of "compensation for life" when criticizing it.Chapter 7 discusses the interaction with state law and trends of Tibetan customary law of "compensation for life". This article proposes that the rationality in value of Tibetan customary law of "compensation for life" should be recognized limitedly according to system innovation in legislation and judicature to relieve the demands of rationality and legitimacy contained in Tibetan customary law of "compensation for life", explains that the interaction and communication between Tibetan customary law of "compensation for life" and state law is long-term and continuous. According to discussing the values such as justice, security, efficiency, fairness, order, utilitarian, etc. contained in Tibetan customary law of "compensation for life", this article points out that the application and inherit of Tibetan customary law of "compensation for life" is not only the inherit and expansion of Tibetan legal culture, but also the norm selection under the context of legal pluralism and reconstruction of value in China, which reflects the returning application of Tibetan ancient customary norms, also notes that the old value contained in customary law overlaps Tibetan people’s empirical living domain, illustrates that the reasonable elements of multiple legal cultures (especially the legal cultures in minority’s area in China) are the valuable local resources of rule of law should be concerned about and learn from in legal modernization in China. With the further mutual understanding and integration between state law and folk law, the unfavorable factors to modernization of legal system in Tibetan customary law of "compensation for life" will be eliminated gradually, but its pursuit of the core values of human reasonability will be permanently retained and adhere to.The study of Tibetan customary law of "compensation for life" is an analysis of archaeology and genealogy to the origin and formational context of legal norms of early human society, is a discovery of universal laws of a similar nature during the period of particular society, is an unavoidable encounter between modern legal system and ancient legal system in China during transition period. In this process, tension, conflict, game, and struggle are going without saying, but the dialogue and consensus to the rationality in behavior and society established in interaction is advantage to reaching understanding between the new and old systems. And on this basis, we look forward to constructing a pluralistic, cooperative and harmonious society.更多还原