Hegel's critique of liberalism and natural law: Reconstructing ethical life

This essay considers the evolution of Hegel's political and legal theory with respect to the emergence of a classical liberal society and modern natural law. I argue that Hegel abandoned his early concerns which focused on a revival of the Greek polis and ethics over legality and refocused his efforts at reaching a modern form of ethical life predicated on the acceptance of classical liberal society and modern natural law. I try to argue that Hegel wanted to achieve a present-day communal ethics without abolishing the modern individual subject endowed with rights. However, I seek to draw attention to Hegel's criticism of empirical individualism and social atomism.     

A Conversation with Tibetans? Reconsidering the Relationship between Religious Beliefs and Secular Legal Discourse

Over cups of chai, a conversation between U.S. law professors and Tibetan exiles about the formation of a new democratic Tibetan government under the Dalai Lama goes awry. This article investigates why the misunderstandings occurred by presenting the context of the Tibetan and U. S. concepts of sacredness and secularity. The former Tibetan government and legal system are explained in some derail as well as the Tibetan wiew of the sacred and secular spheres in society. The deistic origins of the U.S. Constitution and the pervasive religious cosmology of the Framers are then described. These two similar positions are contrasted with the current modern and postmodern positions of an all-encompassing secular sphere that defines and contains religion. The author argues that "sacred" and "secular" have changed positions, with secularity now having an unmarked positive value and being viewed by U.S. law professors as a necessity for a democratic political and legal system. As the conversation with the Tibetans demonstrates, the richness and power of an integrated sacred perspective is difficult to comprehend from a hegemonic secular public space. Reformulating this "inarticulate debate" will be necessary for a coherent conversation to take place.     

现代性与中国现代监狱制度构建论

以市场经济为制度维度的中国现代监狱制度构建,是现代性的反思与重新架构.它必须在一定的内源和外源动力和动力机制下,以继承和移植为途径,以演化为模式.同样,现代性并不排斥中国特色.中国现代监狱制度将是表征和彰显现代文明、法治、公正和权利的监狱制度.     

中国近代法理学的诞生与成长

本文从中国近代法理学的诞生与成长过程,《中国法理学发达史》等几部近代法理学代表作品的分析评述,以及中国近代法理学诞生及成长过程中的特点等三个方面,对自清末修律时起至1949年中华人民共和国成立时止的中国近代法理学学科的形成和发展作了比较系统的梳理和研究,证明了中国近代法理学是中国现代法理学的学术起点和基础,也是发展和繁荣中国现代法理学的历史资源。     

Habermas Contra Foucault: Law, Power and the Forgotten Subject

The purpose of the present paper is to offer a Foucauldian critique of Habermas??s theory of law and democracy. Quite famously Habermas viciously attacked Foucault??s positions on law and power in modernity. Those attacks will be taken into consideration here in order to show some deficiencies in Habermas??s own reading of modern law and democracy. My suggestion is that the formal nature of Habermas??s communicative approach fails to take into adequate consideration the question of subjectivity formation. More precisely I will demonstrate that Habermas??s own works show a troublesome ambivalence with regards to the possibility that individuals can participate as ??unencumbered selves?? to the public life of their community. As a consequence his account turns a blind eye to certain dynamics of power in our society that a Foucauldian approach seems more apt to frame and explore.     

历史视野中民法的“多彩人像”

对“民法上人”的特点或称“色彩”的假设是民法制度展开及其正当性的基础。罗马法上的人具有多神社会中“家”的祭司和二元社会中“家”的主权者双重色彩。近代民法上的人像包括人是“主体”的世界、抽象理性人、孤立的“经济人”三重色彩,其底色——对理性和人性的乐观主义,是近代个人主义的自由主义法律制度正当性的真正基础。人在工业社会的异化摧毁了乐观理性主义。社会学的发展揭示:人与人被无可避免地连结,非物质因素、非理性因素经常分别是社会发展和人类行为中的决定性因素。嬗变中的现代民法上人像色彩包括:被连结在社会网络中受约束的人、混合了自利和激情的有限理性人、平等性丧失的“具体”人、去神圣化的人、相互协作、相互关心的人。     

From Betrayal to Violence: Dante's Inferno and the Social Construction of Crime

This essay reflects on contemporary justifications for the grading of crimes, especially the conception that the gravity of crimes is rooted in "desert," understood to depend particularly on the offender's state of mind and to a lesser extent on the harm done or threatened to society.
Drawing on Dante's Inferno, the essay shows how the gravity of crimes is socially constructed. For reasons rooted in the sociopolitical forces, as well as the philosophy and law of his day, Dante found the crimes most deserving of punishment to be those of betrayal of trust. He conceived such crimes to be the most deliberate and to do the most damage to the social fabric. Contemporary law has found that crimes of betrayal are generally less deserving of punishment than crimes of violence; the essay shows how social and historical forces, including even the traditions upon which Dante drew, have shaped this choice. In the course of grading crimes in this way, the law has altered its conceptions of "intent" as well as of harm to society so radically that the notion of "desert" has lost much of its coherence. The importance of trust in modern society, moreover, has been misunderstood in the contemporary grading of crimes.     

狄骥对现代公法理论的重构——从主权到公共服务

狄骥提出了现代公法的重要命题,认为现代国家职能已经发生或者应当发生根本性变化:从主权的统治到为公众服务。狄骥细致地分析这一变迁的理论前提和表现,探讨这一理念的变化对公法体系,尤其是行政主体、行政行为和行政诉讼的深远影响;但由于狄骥仍立足于现代性浪潮中,对其理论重构过程也只是批判性地继受的过程。     

Paradise Lost...: The Meaning of Modernity and the Antinomy of the Law

This essay argues for the centrality of the study of paradoxes of particularity and universality in the interface between law and politics in modernity. Particularly, in order to understand the process of constitution of a political collective and the role of supernumerary elements that re-enter a constituted legal-political system. After introducing the question of paradoxes or antinomies in the relation between law and politics in modernity, the essay engages with current understandings of exceptionalism and the possibility of a leftist or ‘real’ suspension of the law. In order to do so, this essay makes full use of certain theoretical tools developed in anthropological accounts of political and legal processes, and current French-oriented and Latin American political philosophy.     

The Russian mafia: Expulsion of law

The purpose of this paper will be to determine whether the conditions that exist in present‐day Russia are congruent with Foucault's claim that power in modern societies is not ensured by law and punishment but by normalization and control, which go beyond the state and its apparatuses, and that law plays an increasingly subordinate role within contemporary disciplinary society. I will also see what conclusions can be drawn from the Russian‐Soviet case that are relevant to evaluating the paradigms supplied by Foucault in deciphering the modalities of power in the modern world. In what sense can he help us understand how discipline and law in Imperial and Soviet Russia created the necessary conditions for the emergence of the Russian Mafia? Law has been transformed in the hands of the Russian Mafia and has expanded its spheres of influence rather than being displaced. The conditions that exist in present‐day Russia can be applied to Foucault's claim that power in modern societies is not ensured by law and punishment but by normalization and control which go beyond the state and its apparatuses. But it is not the case that law plays an increasingly subordinate role in present‐day Russia. Rather, it is no longer controlled by the sovereign power of the monarchy or by the Soviet state and its apparatuses, but is now predominately controlled by the Russian Mafia.     

Natural Law and the Ethics of Discourse

This essay argues that Plato's critical analysis of the ethics of discourse is superior to Habermas', and more generally that Habermas has no sufficient reason to propose or suppose the philosophical superiority of "modernity." The failure of Hume and Kant and much modern philosophy to understand the concept and content of reasons for action underlies Habermas' attempted distinction between ethics and morality, and Rawls' concept of public reason. A proper study of discourse also yields a metaphysics of the person, and thus reinforces the ethics.     

中国古代的“权力”理念——兼论中国古代社会的政体与法律

中国传统社会的制度、价值观与西方确实有着诸多的不同。中国传统法律文化将＂权力＂视为治国工具,而西方先人一开始就对权力充满戒心。本文分析了孟德斯鸠、魁奈等西方启蒙思想家和梁启超等对古代中国政体的认识,并引申出一个问题,即如何定义中国古代社会的性质。中西不同的权力理念源于对人性认识的差异。先秦儒家认为＂人性善＂,对贤人始终寄予希望;先秦法家则认为＂人性恶＂,主张利用＂人性＂,加强君主的权力。西方先哲亚里士多德则坚持以法治限制人性,制约权力。中国古代社会的政权是一个畏惧、荣誉、品德兼而有之的＂混合政体＂,中国的＂传统法＂是＂礼与法＂的共同体。     

反对司法审查的核心理由

本文清楚地阐述了反对立法的司法审查的核心理由,适些理由是在特殊宪法体系下,封特殊决策和司法审查出现的历史的简洁讨论中得出的。本文批判司法审查基于两个基础：第一,文章主张没有理由认为由司法审查保护权利能比由民主的立法机关做得更好。第二,本文认为,除了产生的结果外,司法审查是民主但不正当的。然而,反对司法审查的理由也不是绝对或者无条件的。在本文中,这些理由以若干条件为前提,包括假定社会有着运作良好的民主机构,社会申的大部分公民认真对待权利（即使他们可能并不赞同他们拥有的权利）。文章末尾则讨论这些前提条件丧失时会出现的情形。     

现代诉讼的法理性透视

现代社会的诉讼制度设计根据社会冲突的性质可主要划分为三种类型。即民事诉讼制度、刑事诉讼制度和行政诉讼制度。这三大诉讼在程序设计上有着共通的法理 ,即公正与衡平。文章从程序结构法理以及程序运作法理这两个方面对此进行了论述。随后 ,本文通过对诉讼中引入“合意机制”的思考 ,对现代诉讼的价值导向进行了反思 ,指出弘扬个体自治的深远意义。     

寻求法律与社会的平衡——论民国时期亲属法、继承法对家族制度的变革

南京国民政府时期,家族制度变革从政治、社会、立法、司法等层面全面展开,直接效果就是《中华民国民法》"亲属编"、"继承编"的制定颁布及司法上的实际运作。政治层面上,近代中国面临的收回治外法权的压力,资产阶级民主革命的需要,迫使中国不得不创制新型法律,改革传统家族制度;社会层面上,传统家族观念及习惯仍普遍存在,但业已高涨的废除家族制度的呼声及新型社会阶层的出现,为家族制度的变革创造了一定的社会基础;立法层面上,在1929～1930年两年的时间内,国民政府即推出完整的民法典,效率之高,速度之快,世所罕见,超前性明显;司法层面上,司法主体既要遵循依法定案的原则,又要兼顾历史因素及社会实际,尽其所能,调和情、理、法的关系,实现法律与社会平衡。尽管民国时期家族制度的变革还存在诸多不平衡性或差异性,总体趋势则是渐进改革,全面推进。家族制度的变革特征体现为:政治引领风气,社会缓慢跟进,立法实施保障,司法调和新旧。     

Is There a Modern Legal Culture?

Abstract . This essay argues that there are certain traits which, taken together, characterize modern legal systems, and are reflexes of modern legal culture. Modern law is rapidly changing; it is dense and ubiquitous; the basis of its legitimacy is instrumental; it stresses fundamental human rights and is strongly individualistic; lastly, the globalization of law leads to a process of convergence among legal systems. These traits also produce structural changes in legal systems, for example, an increase in the power and activism of courts.     

比例原则的理论基础探析——以宪政哲学与公法精神为视角

比例原则不是凭空而来的,其产生、发展都离不开一定的文化传统背景。作为一个公法上的原则,由于其探讨的是国家权力与公民权利的关系,而国家权力与公民权利之间的关系是宪政哲学乃至公法哲学的基础,因此,比例原则是立基于宪政基础之上的。此外,在现代公法体系中,法治原则、宪政思想的确立及人性尊严、基本权利保护的确立,成为现代公法精神的载体,是公法追求的内在价值,这些也为比例原则提供了坚实的法精神基础。     

促进稳定发展的法律类型之比较研究

现代国家的治理,主要仰赖政策与法律。促进经济与社会稳定发展是政府不可推卸的责任,由此,也促进了法律的发展,法律对促进经济与社会稳定发展有着独到的优势。现代性法律中具有促进型结构的规范类型的集合,可以概括为"促进型法"。英美法系限制干预型立法以"稳定"促进发展,大陆法系国家依法调控型立法以"鼓励"促进发展。"促进型法"具有内在的促进发展的特定规范结构,是专门促进经济与社会稳定发展的抽象性、类型化的规范概念,既有核心内核和中心体系,又有边缘结构。     

行政法学研究应如何回应服务型政府的实践

行政法学研究服务型政府问题,应当把"以服务行政模式履行政府法定义务"作为核心,兼顾服务行政和秩序行政两个领域,处理好服务型政府与法治政府、服务型政府与服务行政、秩序行政与服务行政之间的关系,关注服务型政府实践中出现的权力膨胀问题、成本增加问题、服务资源配置的公平性问题、服务资源的科学合理使用问题、服务效率悖论问题。应通过完善实体法、程序法、救济法,塑造一个"行政法之下的服务型政府"。     

Law's Strange Allure: The Power of Legal Lore beyond the Law-Politics Divide

American political culture is both seduced and repulsed by legal power, and this essay reviews Gordon Silverstein's contribution to understanding the causes and consequences of “law's allure.” Using interbranch analysis, Silverstein argues that law is dangerously alluring as a political shortcut, but ultimately he concludes that law offers no exit from “normal politics” and the hard work of “changing minds.” This essay suggests that Silverstein's framework—his dyadic focus on courts and Congress, constructive and deconstructive patterns, legal formality and normal politics—strips law from its animating context of interests, inequality, and ideology. Without consideration of these larger forces of power, Silverstein's framework misplaces law's ability to “change minds” in perverse and unexpected ways.