身分法親屬編之婚約篇之特性為：從締結婚約後，男女雙方當事人與其家庭（家族）步入一個「特別的身分關係」，卻又尚未發生法定之配偶關係與姻親關係的階段。本文將以法律文化分析（cultural analysis of law, cultural legal study）為研究取徑，並收集分析實務判決，從其中婚約篇所產生的爭議為問題意識之始點，並自相關婚約爭端實例中，所反映出之文化實踐、儀式實踐、性別角色等，試圖討論「法規範斷裂、但法社會延續」之法律文化現象。並進而討論身分法婚約篇的規範目的、法條條文、學說解釋以及訂婚過程中諸等隱而未顯、尚待法律文化分析理論予以解析之「再社會化」、性別、傳統禮俗等因素之交互作用的過程。本文希望能進一步思辯身分法如何在：於一端是所謂中國傳統倫常，也就是以家團主義為中心，但於另一端是經過近代西方法中自由主義、個人主義之洗禮之身分法的解釋與適用的二元分立思維之下，所產生的衝突、調和與適用。並希望能以此等法律文化研究之方式，在身分法之研究方法論與法理基礎兩方面，做進一步之探討與拓深。

　　Seeing the sexual family as a “natural form” which is ensconced by law is not a unique phenomenon in either the west or east. In this article, I wish to point out that legal scholars, as well as those involved in Family Law discourse, take for granted the sexual family as an undoubted form, the only model protected by law, without consideration of the possible vagueness of this concept itself. I also take Marriage Agreement section as an example to facilitate a cultural legal research. Marriage Agreement section (Matrimonial Engagement) in Family Law has so far been overlooked by Family Law reform. Feminists and law reformers massively work on improving women's status in the marriage law and divorce law. As for the Marriage Agreement, it merely creates a special relative status, yet it is neither the official martial status, nor a contract. The Marriage Agreement merely symbolizes a transition, which will not generate any right and obligation for matrimonial parties, nor for their families. At the theoretical approach, this paper counts on the cultural analysis on the Marriage Agreement Section, both on the rules themselves and case studies. At the methodological approach, engaging with the approach of cultural legal study, this paper is ambitious to offer both methodological and jurisprudential perspectives for the Family Law scholarships in Taiwan.