法學期刊
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論著名稱:
習慣法之形成、承認與效力-談 Siegfried Brie 之「習慣法之學說」(Formation, Recognition and Effect of Customary Law: Siegfried Brie’s Die Lehre vom Gewohnheitsrecht (The Theory of Customary Law))
文獻引用
編著譯者: 黃松茂
出版日期: 2020.03
刊登出處: 台灣/中研院法學期刊第 26 期/241-309 頁
頁  數: 44 點閱次數: 1853
下載點數: 176 點 銷售明細: 權利金查詢 變更售價
授 權 者: 黃松茂
關 鍵 詞: 習慣習慣法羅馬法註釋法學派教會法德意志法時效
中文摘要: 有關習慣法之學說,國內文獻習於連結至歷史法學派以「民族精神」為中心之理論。在德國民法即將施行之際,一本以習慣法為主題之論著問世:Siegfried Brie之「習慣法之學說」。此書追溯自古典羅馬法至中世紀以來習慣法學說之發展,為德國就習慣法學說史研究之基礎文獻,但從未受到國內學說之關注,值得加以介紹。依 Brie 之研究,中世紀法學家並未如 Georg Friedrich Puchta 所言,採取敵對習慣法之立場;註釋法學派、後註釋法學派及教會法學均各自建構其習慣法之理論。依 Brie 之觀察,形成習慣法之主體,並非浪漫主義式的民族(Volk);部族、鄉村、城鎮、行會、行省、封建領地,乃至整個帝國,甚而個別教會及整個教會階層體系,均屬可發生習慣法之範疇。習慣法並非依民族精神領受,而是一項經歷相當期間、拘束一地或一群人法律生活之事實。此外,共同法與固有法非可截然二分,德意志法學家並未因繼受羅馬法而排斥固有之習慣法,發展其固有法時亦常借用羅馬法及教會法之概念。
英文關鍵詞: customcustomary lawRoman lawglossatorcanon lawGerman law in the Middles Agesprescription
英文摘要: The Taiwanese literature on the doctrine of customary law is heavily influenced by the historical school of law, which emphasizes the role of the Volkesgeist (the conviction of people). This article introduces Siegfried Brie's “Die Lehre vom Gewohnheitsrecht (The Theory of Customary Law),” a classic in the German literature on the history of customary law that is underappreciated in Taiwan. Published at the time when the German Civil Code (Bürgerliches Gesetzbuch, BGB) was taking into effect, this book traces the development of customary law from the classical Roman law to the Middle Ages. The basic argument of Brie is that the medieval jurists were not against customary law as stated by Puchta; rather, glossator, postglossator and canon law had all developed their own customary law theories within their respective areas. According to the observation of Brie, the subjects for the development of customary law are not people (Volk) from the Romantic ideal. Tribes, countries, towns, guilds, provinces, feudal territories, the entire empire, or even individual churches or the whole Church hierarchy are all possible subjects of customary law lawmaking. Customary law is not accepted through national spirit, but is a fact of living, which lasts for a certain period of time and influences a specific place and or a group of people. Moreover, the ius commune and the native law are not completely divisible. The German jurists in the Middle Ages also had not rejected the inherent customary law after the reception of Roman law. They borrowed the conceptual instrument of Roman law and canon law when developing their native law.
目  次: 壹、前言
貳、Siegfried Brie 之著作
一、Brie 著作之重要性
二、von Savigny、Puchta 與 Brie 之比較
三、法源論(Rechtsquellenlehre)之觀點
四、Siegfried Brie 著作之梗概
參、羅馬法
一、概論
二、用語問題
三、形成習慣法之要素
四、習慣法之效力
五、對 Brie 觀察之評價
肆、註釋法學派
一、概論
二、形成習慣法之要素
三、習慣法之效力
伍、後註釋法學派
一、概論
二、習慣法形成及效力之主觀範圍
三、形成習慣法之要素
四、習慣法之效力
陸、教會法
一、概論
二、自然法及理性作為習慣法之限制
三、習慣法對抗成文法之效力及 legitima praescriptio 之要求
四、習慣法之效力
柒、中世紀教會法學(Kanonistik)
一、概論
二、形成習慣法之要素
捌、中世紀之德意志法
一、概論
二、用語問題
三、形成習慣法之要素
四、習慣法之效力
玖、羅馬法繼受時期德意志法學家之立場
拾、結論
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相關論著:
黃松茂,習慣法之形成、承認與效力-談 Siegfried Brie 之「習慣法之學說」,中研院法學期刊,第 26 期,241-309 頁,2020年03月。
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