法哲学史 第六讲.pptxVIP

第六讲早期犹太教与基督教的法律哲学——法哲学的超越之难CONTENTS01 从哲学到神学——逻各斯精神的宗教化02 律法主义VS爱的福音——耶稣的贡献03 基督教法律哲学的体系化——保罗的贡献04 早期基督教法律思想家01从哲学到神学 ——逻各斯精神的宗教化1.古犹太教的法律哲学的基础：圣约与律法a.《摩西五经》的基本构架及其法律意蕴《创世纪》、《出埃及记》、《利未记》、《民数记》、《申命记》世俗法：法律的权威来源于人民的同意 同意宗教法：法律的权威来源于神的命令 命令圣约b. 律法主义的逻辑创造—堕落—救赎—拣选—立约 —律法2.古犹太教法律哲学的形成：报复法（lex talionis）“The penalty shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, bum for bum, wound for wound, bruise for bruise. ”（Exod.21:23-4）3.古犹太教法律哲学的实践：守护者的教化（torah）“Solemnized the covenant before the Lord: that they would follow the Lord and observe his commandments, his injunctions, and his laws with all their heart and soul; that they would fulfill all terms of this covenant written upon the scroll. All the people entered into the covenant.When he is seated on his royal throne, he shall have a copy of his teaching (torah) written for him on a Scroll by the Levitical priests. ”(Detu.17:18)4.启示与逻各斯：法律哲学之超越性的呈现“Philo of Alexandria (15.B.C-A.D.50). praises Moses as “the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians……His are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend””((Mos.Ⅱ.12))摩西既是王，又是哲学家，更是先知，是法自身，更是生生不息的法的源泉。理性的逻各斯不仅是一种形式，而且是一个充满活力并不断提供新的源泉和质料的形式。法的基础不再是理性神，而是意志神。“The unerring law is right reason; not an ordinance made by this or that mortal, a corruptible and perishable law, a lifeless law written on lifeless parchment or engraved on lifeless columns; but one imperishable, and stamped by immortal nature on the immortal mind.”02律法主义VS爱的福音 ——耶稣的贡献2.爱的福音对严苛律法的克服3.爱的本质是获得“清纯的心”1.严苛的律法主义及其所带来的困境 a.忏悔与喜悦的内在性 b.爱的柔韧性能够消解律法的严苛 c.爱的道德性有助于使律法获得鲜活的精神 d.爱的偶然性消解了律法规律性 e.爱的普世性突破了律法的民族性 a.严苛的律法主义所带来的暴政 b.世俗生活中对于律法的坚守所带来的对律法的疏离 c.伪善的流行 a.理性经由清纯之心归入爱 b.神经由清纯之心而被信仰03基督教法律哲学的体系化 ——保罗的贡献12以人为中心去完善而非废止旧有的规则因信称义34保罗语境中的法概念基督教式的自然法3．保罗语境中的法概念abcd摩西律法异教徒的道德规则信仰原则