中国传统法律文化的缺陷与现代法治理念的建构

中国经历了2000多年的封建社会,在封建专制统治和封建传统文化的影响下,中国传统法律文化根深蒂固并暴露出诸多缺陷,严重制约着我国实现法制现代化和建设法治国家的进程。克服传统法律文化的弊端,建构现代法治理念,对我国实现法制现代化和建设法治国家有着重要意义。     

Constructing a Global Law-Violence against Women and the Human Rights System

This ethnographic analysis of one of the core human rights conventions suggests that despite the lack of enforceability of this convention and its operation within the framework of state sovereignty, it is similar to state law. The Convention on the Elimination of All Forms of Discrimination against Women, or CEDAW, the major UN convention on the status of women, articulates a vision of women's equal protection from discrimination and addresses gender-based violence as a form of discrimination. It had been ratified by 171 nation states as of mid-2003. Its implementation relies on a complex process of periodic reporting to a global body meeting in New York and a symbiotic if sometimes contentious relationship between government representatives and international and domestic NGOs. Like state law, it serves to articulate and name problems and delineate solutions. It provides a resource for activists endeavoring to address problems of women's status and turns the international gaze on resisting nations. Its regulatory strength depends on the cultural legitimacy of the international process of consensus building and related social movements to define social justice in these terms. Thus, like state law, its impact depends on its cultural legitimacy and its embodiment in local cultures and legal consciousness. This examination of CEDAW as quasi law extends our understanding of law as a plural and a symbolic system rooted in a particular historical moment of globalization.     

我国法治实现的传统法文化阻力

文章认为，中国传统法文化的阻力主要表现在三个方面：儒家学说的内核与法治的精神相冲突，中国传统法文化体系中没有严格意义上的限权思想，中困传统法文化中法律与政治在理论和实践上的混同，如何解决这三个问题是建设有中国特色的社会主义法治中的关键。     

法律的自恰、权威与正当——《法律的概念》批判性阅读

解读《法律的概念》具有三个内在的思考线索:法律存在的条件是什么?法律起作用的条件是什么?法律具有正当性的条件是什么?而这正是通过《法律的概念》构筑三个命题来实现的:社会事实命题、实践权威命题、承认规则命题.分析这三个命题的具体内涵,并批判性的指出作者在构筑这三个命题过程中存在的问题.     

依宪执政：全面落实依法治国基本方略的战略举措

依法执政和依宪执政的提出,是改革开放三十年中国特色社会主义民主法治建设的重大进展。在新的历史时期,依宪执政更是全面落实依法治国基本方略的战略举措。依宪执政州确了“全面落实依法治国基本方略,加快建设社会主义法治国家”的目标、方针、原则、途径和任务等具体要求,而落实依宪执政的关键环节,就是运用宪法思维和宪政体制执政。     

Seeing Like an Islamic State: Shari‘a and Political Power in Sudan

Islamic law, or shari‘a, has been incorporated into the legal systems of many states. In much of the existing literature, this process is understood as part of the colonial and postcolonial state's attempt to render law legible—that is, codified, standardized, and abstract. In this article, I show how some state actors chose to move in the opposite direction, actively discouraging the transformation of shari‘a into a formal and codified system of law. Using the case of colonial and postcolonial Sudan, I argue that these actors viewed legal legibility as a threat to state power, recognizing the jurisgenerative potential of an informal and uncodified law.     

The Structure of American Legal Institutions and the Diffusion of Wrongful‐Discharge Laws, 1978–1999

This article evaluates how the social structure of American legal institutions influenced the diffusion of wrongful‐discharge laws over the period 1978–1999, and it assesses whether economic or political variables influenced the diffusion process. The results are surprising and quite striking. Precedents by other courts within the same federal circuit region were generally more influential in the diffusion process than precedents by courts in neighboring states or by courts within the same census or West legal reporting region, even though the precedents were on matters of state law rather than federal law and the decisions were usually made by state courts rather than federal courts. There is some limited evidence that political variables may also have been a factor, but economic variables were not statistically significant, even though the new employment laws may have had important economic consequences.     

论以民主为基础的社会主义法治建设

民主是社会主义法治国家建设的目标,法治对社会主义国家的民主、稳定和发展发挥着重要的作用。本文分析了法治内部的整体性和外部联系,阐明了社会主义民主与法治建设的内在联系及我国建设以民主为基础的法制国家的艰巨性。探讨了推进我国民主法治建设的路径。     

国家治理体系现代化视野中的司法审查制度——以完善现行《行政诉讼法》为中心

党的十八届三中全会指出,全面深化改革的总目标是完善和发展中国特色社会主义制度,推进国家治理体系和治理能力现代化。国家治理体系现代化在很大程度上就是法治体系现代化。而作为保障公民合法权益、监督政府依法行政、解决行政争议的司法审查制度在整个法治体系中不可或缺。在法治国家、法治政府和法治社会一体建设的新时期,司法审查制度的完善必将助力于国家治理体系现代化的有效推进。完善《行政诉讼法》的关键在于消除立案难、审判难、执行难的制度性障碍,有针对性地构建与国家治理体系现代化相称的司法审查制度。     

法治中国的科学内涵

法治中国是中国法治建设的最终目标,但究竟何为法治中国却是一个难以达成共识的问题.然而,厘清何为法治中国的内涵是法治中国建设的逻辑起点.依据现代意义上的“法治”和“中国”的内涵以及法治中国与法治国家、法治政府、法治社会一体建设的关系理论可知,法治中国是法治国家、法治政府、法治社会一体建设完成后的结果,是指在整个中国领域范围内,法治成为一种全社会的主要生活方式和一种全民的信仰,并且形成和表现为科学立法、严格执法、公正司法、全民守法的一种良性法律秩序的现实状态.     

私法概念之再研究——兼论私法观念的革命

私法概念的界定应当从研究市民社会的理论入手,并以家庭、市民社会和政治国家这三者的关系为基础。根据法律的调整对象是否为国家统治关系,可科学地界定私法。这种界定同时也实现了私法观念的革命,产生了新的私法观。对于今日中国的民法法典化而言,这种新的私法观有助于将未来的民法典建成宏伟大厦,而不是将其弄成"三根棒棒";对于民法的理论研究而言,这种新的私法观有助于丰富现有的民法理论,使其更加充实和丰满。     

通向人性的复兴与和谐之路——民法与经济法本质的另一种解读

人性是人基于生存与发展的天然的心理倾向。群体、组织、国家与法律是人性演化、冲突与调适的必然产物。在国家体制下,人性受到保护的同时也受到抑制。民法以排斥国家权力的方法,在国家体制下开辟了人性解放的新天地;经济法则是在国家体制下民法第一次解放人性的基础上,为克服民法于人性解放方面的某些不足而构建起来的规则体系,是国家体制下人性的第二次解放与和谐调适。因此,尊重民法与经济法是明智政府达成和谐社会的重要保障。     

权利的另一个成本:国家认证及其西方经验

国家认证的西方经验表明,认证是权利的另一种成本,是建构良好的法治和治理秩序的必要条件,是一项政府应该提供的公共物品。国家认证的公共性,体现在它几乎是所有国家制度的前提,因此堪称国家治理体系的"基础的基础"。在建设法治国家、税收国家、福利国家和监管国家的过程中,现代国家需要不断增强其认证能力,让多数人进入认证体系,从而加快国家基本制度建设的进程,提升法律与政策的有效性,最大限度地降低国家沟通国民的中间成本,逐步实现关注绝大多数人的期望并为绝大多数人服务的良治状态。认证这种"治理术"在发达国家的制度化和例行化,应当为追求民主法治的人们所正视。     

作为一种"国家法与非国家法多元互动"的全球化进程——对"法律全球化"争辩的中立性批判

中国法学界的"全球化论辩"可以从"肯定"与"否定"这两种态度加以分析。以"国际化"与"全球化"的区分为参照性判准,可以发现,"反法律全球化"论者与对"法律全球化"持肯定态度中的"唯法律全球化"论者其实都处在着同"去国家化"相关的"法律一元论"这一层面上,只不过前者主张的是"国家法律一元论",而后者主张的是"非国家法律一元论"。"法律全球化"是一种在全球层面上展开的包含"法律国际化"的进程,是一种从"国家法律一元论"走向"国家与非国家法律多元论"的开放性进程。中国法学论者之所以尊奉"法律一元论",实是因为教条性地尊奉"法律的唯国家意志论"与"经济基础决定上层建筑"这两个经典论说的结果。     

Outsiders’ Responsibility to Answer for Crime

R. A. Duff has revived the tradition of “answerability” for crime. In this philosophical and jurisprudential tradition, a person is answerable to the criminal law of a state and the process of that state’s courts only if there is some appropriate relationship between the state and the person. Duff’s great contribution has been to develop the idea of accountability of persons to a state or other polity as a philosophical notion which, he argues, underlies all just implementations of criminal law. Duff has centered his views around the relationship between the citizen and the polity (in today’s world, the state) to which the citizen belongs. His focus has been on insiders, rather than outsiders. This article argues that, in the current world, the relationship among cocitizens, outsiders, and the state is based in part on the moral idea that the state exists to protect citizens from evil acts, specifically those that we call public and criminal wrongs, wherever the acts originate. Outsiders understand this, and understand that states other than their own use criminal law to protect their citizens. Duff’s writings contain an idea which turns out to be very useful in cases of outside acts, even though he does not apply it directly to them. Some states or other entities may have only an incomplete relationship with an accused person (compared with the relationship of citizen and state), but nonetheless may have the moral and political authority to try her for crime. This paper extends this notion to show that such incomplete relationships exist in a great many common cases of outsiders (noncitizens who act outside the territory of a state) who commit crime. These relationships support criminal prosecution of outsiders, so long as we admit that protection of persons from crime is a legitimate goal of the criminal law.     

良宪治国:依法治国的核心

作者认为“依法治国,建设社会主义法治国家”是中国法制建设史上的伟大创举。而依法治国的核心就是依宪治国,良性宪法则是依宪治国的基础。行文中作者提出了衡定良性宪法的标准：价值中立、权力制约、结构合理、程序正当。最后作者根据良性宪法的上述标准,具体讨论了中国宪法良性化的途径和方式,     

析论公民权和政治权项下的结社自由

人权法上的社团是一个具有特定涵义的概念,而对该概念的正确理解是进行结社权研究的理论前提。结社权作为一项基本公民权和政治权,对个人的发展具有不可替代的价值,受到了国际法的全面保护。中国关于结社权的规定具有其特点,也存在局限。在构建中国市民社会的进程中,应该重视公民的结社权。     

“We Are the Visible Proof”: Legitimizing Abortion Regret Misinformation through Activists’ Experiential Knowledge

Since 2010, many abortion policies emerging at the state level have been designed around the idea of “abortion regret,” a scientifically discredited assertion that abortion causes long‐term health problems for women. Studies have examined the legal significance of regret claims in case law as well as the role scientific misinformation and uncertainty play in the policy process. However, scholars have given less attention to the intersection between abortion regret experiences and misinformation. We address this gap in the literature by examining how antiabortion activists' experiential knowledge continues to reinforce and legitimize misinformation contained in state policies. We explore the process of substantiating abortion regret misinformation by attaching it to activists' experiential expertise. Based on twenty‐three interviews with antiabortion activists, we argue that misinformation receives validation through the certainty of experiential knowledge, which activists mobilize around and use as a source of evidence in the policy process.     

知识产权法的制度创新本质与知识创新目标

创新是知识产权法的历史过程与时代使命。知识产权法的创新意义,表现在其本身的制度创新与所追求的知识创新两个方面。知识产权法产生、变革和发展的历史,即为科技、文化创新与法律制度创新相互作用、相互促进的历史。理想的知识产权制度应是持续激励创新的制度,也是自身不断创新的制度。现代知识产权法存在可能发生的"制度风险",影响或制约着创新发展目标的实现。国家与社会事务的管理者具有"政治企业家"的角色担当,作为创新制度的最大供给者,应在知识产权法的主体意识层面、制度设计层面以及社会运行层面作出理性反思和积极应对。     

A Separate Peace? The Politics of Localized Law in the Post‐Revolutionary Era

Law is often seen as peripheral to Southern life before the Civil War, and the South as an outlier in the American legal history of that era. In The People and Their Peace (2009), Laura Edwards demonstrates the profoundly legal nature of Southern society and takes an important step toward integrating the legal history of the South with that of the nation. Edwards identifies two dueling legal cultures in North and South Carolina between 1787 and 1840—the law of local courts, which she terms localized law, and the state law of professionalized lawyers and reformers. She argues that white women, slaves, and the poor fared better in localized law—which was based on notions of popular sovereignty and the flexible rubric of restoring “the peace”—than in state courts, which were steeped in a national culture of individual rights that led to more restrictive results. This essay questions Edwards's dichotomy between local law and state law and her depiction of the popular content of localized law, while building on Edwards's innovations to suggest a new direction for Southern legal history.