自我同一性与青少年人格发展

青少年期是自我同一性形成的关键时期.自我同一性呈现四种发展状态,不同状态下的人格特区不同.自我同一性对青少年人格的健康发展起到了重要的作用,但同一性的混乱会产生许多消极影响,甚至诱发青少年自杀行为的产生.     

自由之多艰：知识分子独立人格建构的考察

中国知识分子独立人格的建构是一个困难重重但却无法回避的问题,"独立之精神,自由之思想"是独立人格的文化内涵.自古迄今中国知识分子独立人格建构始终走不出"建构--分化--依附--再建构"的怪圈,根本原因在于中国知识分子对政治极强的依附性.欲彻底走出这一文化怪圈,就必须动摇官本位的政治体制基础,使中国知识分子从对政治的依附性中解脱出来,积极参与到高速发展的市场经济中去,而且社会也必须提供一个能够履行知识分子独立人格的天然使命的环境.     

论康德道德神学对心灵秩序的自由根基重置

探讨伦理道德与宗教信仰的关系以确证道德发展秩序的根基是道德哲学的一个重要论域,康德以此建构其道德神学;基于对启蒙的内在困境与现代伦理悖谬的深刻领悟,康德试图通过道德理性自身的启蒙以及宗教的启蒙确证现代理性道德信念,使自主性自由的理念成为道德神学最强有力的建构性原理,不仅将上帝存有的道德证明的实在性意义限制于主体性确证的实践理性自由领域从而超越了自然实在论,而且促进了宗教信仰的世俗化进程,即实现了向"信仰性道德"这一现代信仰形式的根本性转变。然而,无论是基于意志自律的信仰性道德还是纯然理性限度内的宗教,都招致了诸多质疑与误解,最终把心灵秩序或弃恶向善这一心灵改变的根基问题呈现出来;对于心灵秩序的根基究竟应该是恩典自由还是理性自主自由的辨正,则涉及人文道德与宗教信仰关联的复杂性、康德自由理论对于"自我本性"与"主体性自由"的确然区分、现代人文主体的人性自救与上帝恩典之间存在着的矛盾张力等问题的认识。     

抽象人格权与人格权体系之构建杨立新

当今的人格权法中出现了一般人格权、人格商业利用权以及自我决定权等。这些非具体人格权的产生是对具体人格权的补充性发展,而非体系构建的产物,因而由其与具体人格权共同构成的人格权体系内部产生了矛盾。传统民法注重对外在人格和内在人格的保护,对此通过具体人格权制度予以实现,但对于处于人格核心地位的意志自由则欠缺保护。意志决定自由是人格的本质,决定了人的人格个性和人格发展,民法应当予以保护。抽象人格权就是对于意志自由的保护。它包括自我决定权、一般人格权和人格商业利用权。抽象人格权在人格权体系中的地位是具体人格权的权能,同时具有一定的独立性。由抽象人格权与具体人格权构成完整的人格权体系,对意志自由、内在人格和外在人格提供全面的保护,并且可以解决具体人格权与各种非具体人格权之间的矛盾。     

个人信息“合理利用”的规范分析

随着《个人信息保护法》的出台，个人信息“合理利用”的问题开始凸显。个人信息“合理利用”的提出，本质原因在于，个人信息并非是个人所控制的信息，而是与个人相关的信息。这导致，个人信息保护不能仅限于不受侵犯，还要求个人信息处理者(国家或者其他私主体)必须对个人信息进行“合理的”处理。个人信息保护的落脚点应该是隐与私，既包括对个体不欲为人知的私密信息的保护，也包括对个体个人信息自我决定权的保护。其规范基础分别是可以使个体隐于社会的内在尊严和使个体积极融入社会的人格自由发展权。个人信息包括私密信息与风险信息。数字时代个人信息保护的难点在于，不知道何种个人信息经过技术处理后会导致个体的人格受到侵害，这体现了个人信息处理的风险本质。这意味着，个人信息“合理利用”应该兼具不受侵犯和风险预防两个方面，在面对国家公权力和私主体两种不同的处理者时，应该具有不同的保护逻辑。     

以树立国企独立人格为国企改革目标问题研究

本文以企业法人的独立人格问题为契机,深入论述了在国企改革中,由企业法人的独立人格问题直接导致的、困扰国家和企业的政企关系问题和企业法人财产权问题.指出企业法人只有享有财产所有权,才具有独立人格,也才能真正实现政企分开,而且企业法人的所有权是独立于包括国家在内的所有投资者的所有权及其他权利而存在的,从而与社会性质无关.并进一步指出国企改革要以树立其独立人格为改革的根本目标.     

单位累犯建构的前置性条件梳理

单位累犯肯定说与否定说的根本分歧在于未能建立统一的学术话语平台,与自然人不同的内在结构决定了单位累犯具有自身组成要素上的复杂性。单位累犯的探讨与建构必须以三个前置性条件为出发点,即肯定单位犯罪主体的成立、单位主体具有人格特性、单位内在组成的整体性。厘清这三个前置性条件,是探讨单位累犯特殊性和重构单位累犯的关键所在。     

论公开权之理论基础——以洛克劳动理论之检讨为中心

美国的公开权因洛克劳动理论而繁荣,也因洛克劳动理论陷入制度困境。姓名、肖像等人格特征的商业利用问题,其核心是人格利益和财产利益的兼顾,兼顾人格利益与财产利益才能确定保护主体和客体,进一步使保护范围得以内生性地限制。从这个意义上讲,人格自治理论更接近问题的核心。     

人格刑法学的构想(下)

“人格刑法学”是在调和刑事古典学派和刑事近代学派的对立时提出的刑法理论。人格刑法学从相对自由的主体的人格出发把握刑法学中的人 ,根据构成要件该当性、违法性和责任三个要件的犯罪论体系 ,把责任作为犯罪论的核心和最后的犯罪要件 ,从行为责任和人格形成责任两个方面探讨人格责任论     

人格刑法学的构想(上)

“人格刑法学”是在调和刑事古典学派和刑事近代学派的对立时提出的刑法理论。人格刑法学从相对自由的主体的人格出发把握刑法学中的人 ,根据构成要件该当性、违法性和责任三个要件的犯罪论体系 ,把责任作为犯罪论的核心和最后的犯罪要件 ,从行为责任和人格形成责任两个方面探讨人格责任论     

A Kantian Critique of Kant's Theory of Punishment

In contrast to the traditional view of Kant as apure retributivist, the recent interpretations ofKant's theory of punishment (for instance Byrd's)propose a mixed theory of retributivism and generalprevention. Although both elements are literallyright, I try to show the shortcomings of each. I thenargue that Kant's theory of punishment is notconsistent with his own concept of law. Thus I proposeanother justification for punishment: specialdeterrence and rehabilitation. Kant's critique ofutilitarianism does not affect this alternative, whichmoreover has textual support in Kant and is fullyconsistent with his concept of law.     

Kant's theory of punishment: Deterrence in its threat,retribution in its execution

Kant's theory of punishment is commonly regarded as purely retributive in nature, and indeed much of his discourse seems to support that interpretation. Still, it leaves one with certain misgivings regarding the internal consistency of his position. Perhaps the problem lies not in Kant's inconsistency nor in the senility sometimes claimed to be apparent in the Metaphysic of Morals, but rather in a superimposed, modern yet monistic view of punishment. Historical considerations tend to show that Kant was discussing not one, but rather two facets of punishment, each independent but nevertheless mutually restrictive. Punishment as a threat was intended to deter crime. It was a tool in the hands of civil society to counteract human drives toward violating another's rights. In its execution, however, the state was limited in its reaction by a retributive theory of justice demanding respect for the individual as an end and not as a means to some further social goal. This interpretation of Kant's theory of punishment maintains consistency from the earliest through the latest of his writings on moral, legal, and political philosophy. It provides a good reason for rejecting current economic analyses of crime and punishment. Most important of all, it credits Kant's theory in its clear recognition of the ideals intrinsic to libertarian government.     

康德的惩罚观:公正优先兼顾功利——读《法的形而上学原理》

学界通常认为康德是一个极端报应论者,但实际上康德并不否认惩罚的功利价值,只是主张公正是惩罚正当性的首要根据,认为惩罚是国家的完全义务,与罪行相适应的惩罚是比例惩罚,被惩罚的主体应是责任主体。康德对赦免权利、死刑、善良违法和比例惩罚等问题的认识有自相矛盾之嫌。鉴于经验的复杂性,康德没有构建一个惩罚理论。马克思对康德的惩罚思想进行了批判,康德报应论的症结在于片面追求惩罚的形式正义,忽视了实质正义。     

自然人人格的伦理解读——兼论德国民法典人文主义的价值起点

德国民法典是以权利为本位的法,人格是民法典的价值源泉和逻辑起点,民法典的人文主义价值是以自然人人格的概念为技术中介而贯穿到整个法典之始终,以历史的视角,对自然人人格内涵作出动态考察,侧重对德国民法典赖以存在的精神基础--康德的伦理人格主义哲学作出分析是,并对自然人人格所承载的价值作出阐释,主张我国民法典的制定对此应当予以借鉴.     

The Brave New World of Sir John Laws

This article considers the political philosophy of Lord Justice Sir John Laws who, in a series of articles, developed a theory of the UK constitution based on Kant's principle of the sovereign autonomy of the individual. The author points to the dangers of entrusting the judiciary with too much power at the expense of the democratic process.     

Cosmopolitan Law

The European Union need not choose between the two options of a federalist constitution or a loose intergovernmental association of states. There is a third possibility. This is described by Kant as an order of perpetual peace, whereby states undertake to one another to be good republics, to join in a federation of peace, and to respect the rights of each other's citizens. For Kant this corresponds to a combination of principles of constitutional law, international law and, a new category, 'cosmopolitan law'. If we adopt Kant's concepts we can see, first, that the international law of human rights has become some kind of cosmopolitan law of the international community and that, second, parts of European Community law can also be seen as cosmopolitan law for its member states. The features of cosmopolitan law are that it does not follow a conventional theory of sources of law, it does not respect traditional state sovereignty and does not require a hierarchy of institutions for its interpretation and application.     

民法上的人及其理性基础

受康德、黑格尔哲学思想的影响,法律主体被定格为“意志—主体—理性”的抽象图式。但是,理性人是为了完成民法典体系的构筑而通过法技术的抽象方法塑造出来的一个客观化的人像。因而,个人从本质上不同于民事主体。法人只能从经济的合理性而不能从哲学上寻找到法人纯粹是实证法上的规范结果,有必要对人与人之外的存在加以区别而给予符合人的处理。     

Radbruch as an Affirmative Holist.On the Question of What Ought to Be Preserved of His Philosophy

Abstract. Gustav Radbruch is one of the most important German‐speaking philosophers of law of the twentieth century. This paper raises the question of how to classify Radbruch's theories in the international context of legal philosophy and philosophy in general. Radbruch's work was mainly influenced by the southwest German school of Neo‐Kantianism, represented by Windelband, Rickert, and Lask. Their theories of culture and value show an affirmative‐holistic understanding of philosophy as a source of wisdom and meaningfulness. Kant, on the other hand, belongs more to a fundamentally different, critical camp of philosophy. Although Radbruch has incorporated Kantian Elements into his theory, he is rather a member of the affirmative‐holistic camp. In the end the question will be raised as to what ought to be preserved of his philosophy.     

逻辑可修正理论与法律论证评价标准的关系探究

苏珊·哈克的逻辑可修正理论有助于法律论证评价标准的研究。康德、弗雷格的绝对主义逻辑观到蒯因、普特南相对主义逻辑观的发展，这是苏珊·哈克逻辑可修正理论及其逻辑哲学思想的理论来源。本文研究了哈克的逻辑可修正理论，主要探讨的是哈克对经典逻辑可择代性的论述和变异逻辑理论，分析了由此而引起的逻辑有效性概念的扩展，为法律论证的评价标准研究奠定了理论基础。