论法律的社会功能

“社会”一词在中国出现得很早。如《孝经·纬》上便有所谓“社,土地之主也,土地阔不可尽孝,故封土为社,以报功也。”这里的“社”是用来祭神的一块地方。《旧唐书·玄宗上》中记载有：“礼部奏请千秋节休假三日,及村闾社会”;《二程全书》中也载有“乡民为社会”。所谓“社会”意为村民集会。中国古时的“社”,也指可供志同道合者集会之场所,如“文社”、“诗社”等;有时还指一种地区单位,如“二十五家为社”。“会”为“聚集”之意。因此,两词联用,就表示在一定地方,于民间举行的演艺集会、祭神的庆祝活动;或者指许多人为了…     

谈“法制”和“法治”

法制和法治在我国现在是使用频率较高的两个词。对这两个词的含义存在着不同的理解。有些人认为这两个词的意思一样 ,有些人认为这两个词意思不大一样 ,也有些人认为这两个词的意思相近 ,只是程度不同。弄清这两个词的确切含义对于法学研究和我国的法律建设有重要的意义。法制一词原指法律制度。在中国古代典籍《国语》中就出现过 :“今陈国道路不可知 ,田在草间 ,功成而不收 ,民罢于逸乐 ,是弃先王之法制也。”《吕氏春秋 .孟秋记》也用到了法制一词 :“是月也 ,命有习修法制 ,缮囹圄 ,具桎梏 ,禁止奸。”《现代汉语词典》中对法制的解释为…     

无人倾听的讲述

伊恩·P·瓦特在《小说的兴起》一书中谈到“original (独创性)”一词在18世纪的转义。从中世纪开始,“original”意指“从最初就已存在的”,至18 世纪,才转变为“无来源的、独立的、第一手的”。这种含义的转变是天翻地覆的,“从最初就已存在的”,强调“有来源”,与“无来源”之意截然相反。“novel(小说)”一词在18 世纪后期才广为使用,“novel”含有“新颖”之义,这也折射出人们对“求新”的独创性标准的认可。正因为18世纪之前的独创性标准重视“言出有据”,乔叟、弥尔顿、莎士比亚等人的作品或取材于历史,或取材于《圣经》。波斯纳在     

谈宋王沂孙词的寄托

张惠言《词选》:“碧山咏物诸篇,并有君国之忧,”这话过于绝对,运用到具体作品的分析上,难免有穿凿牵强之处,王碧山咏物词所寄托的主要是君国之忧,但也还有身世飘零之感,这二首虽有联系,但并不全是一回事。他另有一些咏物词,如《露华·碧桃》二首,赞美碧桃“铅轻黛浅”、“玉奴标格”的清雅神韵,与君国之忧、身世之感都没有什么联系。倒是其集中一些非咏物词,如赠别、题画之类,亦往往寄托着君国之忧和身世之感。     

“法律”探源

“法律”一词,最早出自《庄子·徐无鬼》:“法律之士广治”。①《管子·七臣七主》也谈到了“法律”:“法律政令者,吏民规矩绳墨也。”②这就是说,法律政令是官员民众必须遵守的准绳。春秋战国时代,诸子百家中无不用到“法律”一词,这里就略去不说了。古代官吏在办案断案时,很强调要按法律办事,也就是要以法律为准绳。《晋书》卷三十《刑法志》载:时刘颂为三公尚书,他上疏说,一个人是否有罪,都应当以“法律”为准。如果法律上没有规定,就要按照附属于法律的“名例”(也就是司法实践中曾有过的事例)来判断。如果法律、名例都没有明文规定,就…     

李清照《词论》写作年代辨

李清照《词论》,词学界普遍认为作于北宋。但“北宋说”论据不足,现有论据及论证过程有错误之处。《词论》应作于南渡后,理由是：《词论》力斥“亡国之音”,与南渡后的社会背景合拍;“后晏叔原、贺方回、秦少游、黄鲁直出,始能知之”等语,似为南渡后追记之辞;《词论》所标榜的“五音”、“五声”、“六律”、“清浊轻重”等,在北宋末年才逐渐完善;《词论》出于《苕溪渔隐丛话》后集而不是前集;北宋后期,苏黄是非常敏感的话题,李清照身份特殊,此时不太可能写作针对苏黄的《词论》;《词论》可能是针对南宋词坛的现实而发。     

《圣经》中的程序正义

宗教和法律密切相关,作为世界三大宗教之一的基督教,对西方法律的产生和发展也起着极其重要的作用。而基督教的经典之作——《圣经》中也包涵着大量的法律思想,特别是《圣经》中的程序正义观念对于法律体系中实体法和程序法的建构产生了重大的影响。     

司马迁创造“中国人民”

先秦时还没有“中国人民”这个词，当时“中国”和“人民”都是单独使用，词义也不同于今天。“中国”本意是指京城，《诗经》中就说“惠此中国，以绥四方”，后来也引申为中原地区、天下之中心等。而“人”与“民”，在先秦也是截然不同的两个概念，《说文解字》说：“人，天地之性最责者也……民，众萌也。”     

《论语》思想的现代法文化价值——中国儒学与法律文化第二届学术讨论会综述

西方国家有一部《圣经》,这是人所皆知的。在中国,是否也有一部可以与《圣经》相提并论的“圣书”呢?回答是肯定的,这就是记录了孔子言论、事迹的语录体著作《论语》。千百年来, 这部出自孔子学生之手的小册子屡经荣辱炎凉。褒之者捧上天,贬之者打入地,它历经沧桑,终与历代其他思想家的长篇著作并存并传,非但不见逊色,甚而有凌驾众书之势。历史上有关《论语》的注疏、评述汗牛充栋,直至现代,人们仍被《论语》深刻而平易的思想魅力所吸引。前些年,台湾著名学者南怀瑾先生撰     

国际法表现形式与渊源之我见

从辞义上说,“渊源”和“形式”是两个含义根本不同的概念。中文的“渊源”与英文的“Sources”和拉丁文的“Fons”意义相同,都是指水流的源头、源泉,通常用来比喻事物的根源、本原或事情的根由、来历。例如,我国《辞海》对“渊源”一词的释义为:“本谓水源,也泛指事物的本源、根源。”《现代汉语词典》(修订版)则解释说:“比喻事情的本原。”而对“形式”一词的解释是:指事物的形状、结构或外在的表现形态。很明显,“渊源”和“形式”各有不同的内涵,是两个不容混淆不能替代的独立概念。但为什么法学家们在谈到国际法的外在形态时不直言“表现形式”,而都习惯使用“渊源”一词呢?这有其深远的历史原由。     

The trials and tribulations of court reform: A review essay

This study examines the impact of religious programs on institutional adjustment and recidivism rates in two matched groups of inmates from four adult male prisons in New York State. One group had participated in programs sponsored by Prison Fellowship (PF); the other had no involvement with PF. PF and non-PF inmates are similar on measures of institutional adjustment, as measured by both general and serious prison infractions, and recidivism, as measured by arrests during a one-year follow-up period. However, after controlling for level of involvement in PF-sponsored programs, inmates who were most active in Bible studies were significantly less likely to be rearrested during the follow-up period.     

Religious influence on parental attitudes toward the use of corporal punishment

Certain Biblical passages if interpreted literally can be understood as advocating the use of corporal punishment in disciplining children. The purpose of this research was to determine if persons affiliated with religious denominations which emphasized a literal belief in the Bible would demonstrate less appropriate attitudes with regard to discipline than their counterparts who were affiliated with religious denominations which do not subscribe to a literal interpretation of the Bible. The sample consisted of 881 persons who were members of denominations classified as literal or nonliteral believers. Statistically significant differences were noted on the Physical Punishment Scale of the Adult Adolescent Parenting Inventory with persons, regardless of gender or their level of education, who were members of churches subscribing to a literal belief in the Bible preferring the use of corporal punishment over alternate methods of discipline as compared to their nonliteral counterparts.     

Religious programs and recidivism among former inmates in Prison Fellowship programs: A long-term follow-up study

In the mid-1990s, Prison Fellowship (PF), a nonprofit religious ministry to prisoners, commissioned a study to determine the relationship, if any, between religious programming and recidivism. Subsequent research found no difference between PF and non-PF inmates on measures of recidivism. Inmates most active in PF Bible studies, however, were significantly less likely to be arrested during a 1-year follow-up period. This study extends and improves on previous research by: (1) increasing the recidivism window from 1 to 8 years; (2) incorporating new approaches to measuring program participation; (3) including two measures of recidivism—rearrest and reincarceration; and (4) using survival analysis and proportional hazards modeling to present and analyze the data. Results from survival analyses indicate: (1) no difference in median time to rearrest or reincarceration between PF and non-PF groups throughout the 8-year study period; (2) participants with higher levels of participation in Bible studies were less likely to be rearrested at 2 and 3 years after release, though the effect diminishes over time; (3) statistical differences across groups only border significance at 2 and 3 years for reincarceration; and (4) proportional hazards modeling shows that high participation in Bible studies significantly reduces the hazard of rearrest at years 2 and 3.     

Religious fundamentalism,religiosity, and priming: effects on attitudes,perceptions, and mock jurors’ decisions in an insanity defense case

Jurors are asked to use their personal knowledge and experience to make verdict decisions; thus, it is no surprise that their religious beliefs might influence their decisions. During legal insanity trials, jurors might also be exposed to religious stimuli (e.g. crucifix, prayer, Bible, etc.), which could evoke (prime) religious beliefs and thus influence decisions. Two studies examined whether dimensions of religiosity and religious beliefs relate to attitudes and decisions concerning mental health defenses, testing social identity theory against Allport and Ross’s religiosity hypothesis. In Study 1 (attitudes survey) and Study 2 (mock juror decision-making paradigm), religious fundamentalist beliefs consistently predicted punitive attitudes and decisions related to mental health defenses and verdicts, and this was moderated by intrinsic religiosity, such that religious fundamentalist beliefs only predicted punitiveness for individuals low in intrinsic religiosity. Also, priming fundamentalist beliefs increased punitiveness in both verdict and sentencing decisions. Combined, these results suggest that religious beliefs play a role in jurors’ verdict decisions in an insanity case, and that priming fundamentalist beliefs increases jurors’ punitiveness. Allport and Ross’s religiosity hypothesis was supported, but social identity theory was not.     

The Role of Western Religious Values in Peacemaking for Divorcing Families

Peace (wholeness and integrity) is to be sought as the highest goal in the divorce process, affecting not only the divorcing couple but their family and community as well. The value of “community” found in the three major Western religious traditions suggests that more than just the immediate family should be involved in crafting divorce settlements and that the involvement of clergy may aid in the divorce process, especially in providing rich religious metaphors and exempla to promote peaceful negotiations. Other religious values such as “humanity in the divine image,” “love,” and “the fullness of time” can be useful in working with the divorcing couple to allow their stories to be told, provide time to sort out their complex emotions, and help reduce the impulse to see the other solely as an enemy to be eliminated in battle. “Sin and atonement” can serve an important role in restorative justice, while “the delayed arrival of the divine kingdom” provides a reasonable way to assess what determines success, both for the divorcing couple and for divorce professionals.

Key Points for the Family Court Community:
• Religious values found in Judaism, Christianity, and Islam can be consciously utilized to help divorcing couples separate more peacefully.
• Providing opportunities for each spouse to be fully heard and seen is a crucial component in helping to bring more peace into the divorce process.

     

Social Justice Issues in the Management of Religious Diversity in Australia

New religions, both those arriving by way of the cultural baggage of migrants and those which are part of the panoply of recent New Religious Movements and the New Age, have challenged and changed Australia's religious demography, but have been incorporated into Australian society in a comparatively peaceable way due to Australia's very tolerant religious institution. The effective management of this new religious diversity has been made possible by previously existing norms and expectations (i.e., institutions). The attempt to enact federal legislation to protect freedom of religion and belief in response to ICCPR Article 18 spearheaded by Australia's Human Rights and Equal Opportunities Commission provides an opportunity to examine a particular case of the management of religious diversity. Groups that viewed the consequences of religious difference from a social justice perspective supported the legislation, and those that essentialize religious difference opposed it.     

My Sassy Girl: a qualitative study of women's aggression in dating relationships in Beijing

The Korean film My Sassy Girl was very popular among young people in urban China in 2001. After the release of the movie, the new image of the "sassy girl" emerged in different media. This study uses the media image of the sassy girl as a stimulus material in interviews and focus groups to explore how young men and women make sense of women's aggression in dating relationships. This qualitative study is mainly based on two focus groups and in-depth interviews with 20 informants (13 female and 7 male). The study sheds light on how the competing and multilayered discourses in contemporary China regarding gender, love, and sex have left some space for young adults to justify women's aggression in dating relationships. We see how young adults in Beijing situate themselves within this set of social cultural discourses and make use of them to "do" their gender through their aggressive behavior and interactions with each other. New images of men and women are thereby created.     

The Use of the Biblical Oath and Its Development

The use of the oath in Jewish law reflects the religious nature of this system of law: in case a litigant cannot receive justice from the human judges s/he is entitled to call on God by swearing an oath. I begin this survey of the use of oaths in Jewish law with a discussion of the nature of “swearing an oath” based on biblical stories and biblical rules that regulate the use of oaths outside court. I then focus on the use of the oath in court; I survey the domain of circumstances in which an oath is accepted by Jewish law as evidence according to the Bible, the Mishna, Gemara, and codifications. Finally, I exemplify how the oath is used in practice in the 20th century by one case from Rabbi Saul Ibn Dannan’s responsa book “Hagam Shaul”.     

希伯来法中商业交易规范考辨

希伯来法是西方法律文明和英美法的源头之一,具有很高的研究价值.希伯来的商业交易规范是以《圣经》为法律渊源,源自习惯法则和宗教信仰,由此倡导契约守信观念和诚实无欺的贸易规则.从摩西时期的《圣经·旧约》到犹太教法典编纂时期的《塔木德》,商业交易规范形成与发展折射出希伯来商法的演变历程,也从一个侧面反映了西方商法成长的最初概貌,因此对其做一细致的考证,在外国法律史研究上颇有补正的功效.     

女性主义与20世纪中国女性小说母性主题的演变

“五四”以来,中国女性小说的母性主题分化为讴歌神圣母爱与反思母性缺陷两条线索。新时期之后,在西方女性主义文化观念与文本创作的影响下,前一条线索发展为母女结盟、共同反抗父权统治的有效策略,后一条线索则体现出消解母性神话、挖掘女性人生复杂性的特征。表面看来,这一特征与西方女性主义回归前俄狄浦斯阶段的母性家园的精神指向相对立,从本质上说却与它殊途同归,并更具中国本土特色。