親子法一元模式及其理論基礎之反思兼論我國《民法典》第1071條和第1127條之適用

親子法一元模式承認所有子女不論婚生與否，在與父母的關係中享有同等權利，並負同等義務。該模式在西方社會的確立過程主要呈現為一種圍繞平等與非歧視等人權話語展開的人權敘事。單純和片面的人權話語有其誤導性，沒有充分重視一元模式在西方婚姻家庭制度乃至整個法律體系中，所加劇或引發的制度衝突和價值混亂以及促使西方社會確立該模式的經濟和政治動因，並忘記了人權話語自身的不足之處及其自始所遭受的質疑和批判。對我國《民法典》第1071條和第1127條的解釋適用，應避免被政治正確的人權話語裹挾，本著獨立自主、審慎務實的態度，做到與誠信和公序良俗等民法基本原則以及一夫一妻等基本法律制度保持一致，並謹守國家保護“婚姻、家庭、母親和兒童”的憲法要求。

The unitary model in parentage law recognizes that all children, whether marital or nonmarital, possess equal rights and bear equal obligations in relation to their parents. The establishment of this model in Western societies has largely unfolded as a human rights narrative centered on discourses of equality and non-discrimination. However, a singular and one-dimensional human rights discourse can be misleading, as it fails to adequately account for the institutional conflicts and value confusion exacerbated or triggered by the unitary model within Western marriage and family systems—and indeed across the broader legal framework. It also tends to overlook the underlying economic and political motivations that drove the adoption of this model in the West, while disregarding both the inherent limitations of human rights discourse and the critiques it has faced from the outset. In interpreting and applying Articles 1071 and 1127 of China's Civil Code, it is essential to avoid being swayed by politically correct human rights rhetoric. Instead, an independent, prudent, and pragmatic approach should be adopted—one that aligns with fundamental civil law principles such as good faith and public order and morality, remains consistent with basic legal institutions like monogamy, and upholds the constitutional mandate to protect“marriage, family, mothers, and children.”