Three cheers for liberal modesty

ABSTRACT

Many liberals have been immodest in postulating that their own progressive, secular liberalism is the only one that can be justified in public reason. In Liberalism’s Religion, I articulate a more modest theory of liberalism and religion. While I personally endorse progressive secular liberalism, I argue that it is only one of the reasonable conceptions of liberal justice. This liberal modesty has profound, hitherto unnoticed implications for (i) the role of religious arguments in the public sphere, (ii) the legitimacy of religious establishment, and (iii) the justifiability of religious exemptions. In this article, I defend these three claims by providing replies to my critics.     

欧共体班轮公会豁免规则及其最新发展

采用法条注释、评论以及比较的研究方法对第4056/86号规则的内容、审查直至其最终被废止的过程进行阐述,认为对航运竞争的调节应该通过市场进行,班轮公会享有的豁免特权也应该终止,欧共体的立法进程是一个很好的榜样,对我国正在制定的航运法有诸多借鉴之处。     

农村义务教育中"两免一补"规定的法律分析——以行政给付为视角

"两免一补"行政给付在法律规定,运行程序和法律救济方面存在着一些问题,通过法律明确规定、补偿立法,程序中增加说明理由和听证程序,完善诉讼制度和法律外途径,形成一个完善的"两免一补"程序运行及保障机制.     

侵权责任免责事由类型体系的建构

类型是法律理念与生活事实的中间点。类型思维的特点在于中度抽象性,即相对于抽象的概念思维,类型思维更多的保留了事物的个别特征。免责事由的类型集合性特征,决定了在对其加以体系化建构和整理的过程中,类型化是最为适合的研究方法。设定合理的免责事由类型,构建免责事由类型系列都是类型思维研究方法的体现。     

共同危险行为的侵权责任承担——《侵权责任法》第10条之解构与重构

《侵权责任法》第10条并非一个纯正的共同危险行为法条,依据加害人是否确定,在结构上可将其分为两个部分。但其中前一部分与该法第11、12条相关的责任设置并不合理。一般责任和连带责任的归责基础和免责事由均不相同。共同危险行为人承担责任的基础是行为人的主观可责难性和行为的客观危险性,承担连带责任的基础是具有客观危险性的行为之间存在的关联共同。行为与损害之间不存在因果关系只能免除连带责任,如果行为人不能证明其行为不具有客观危险性,仍需承担均等份额内的按份责任,其余不能举证证明行为与损害不存在因果关系的行为人对剩余份额承担连带责任。     

Religion and discrimination: extending the ‘disaggregative approach’

ABSTRACT

Cécile Laborde’s disaggregation strategy, which is convincingly applied to religion, liberal neutrality, and freedom of association, should be extended to discrimination, in order to more systematically determine whether, when, and why indirect religious discrimination is unfair. Moreover, while Laborde’s distinction between the ‘Disproportionate Burden scenario’ and the ‘Majority Bias scenario’ is a powerful alternative to the discrimination-focused account of the justifiability of religious exemptions, the epistemic status of that distinction is not immediately clear. A case can be made that Disproportionate Burden and Majority Bias do not map onto different types of minority exemption claims. They are perspectives or analytical frames that may jointly and usefully be applied to most instances of such claims.     

The integrity of religious believers

ABSTRACT

According to Cécile Laborde, persons with religious commitments that are incidentally burdened by generally applicable laws should, under certain circumstances, be provided with an exemption from those laws. Laborde’s justification for this view is that religious commitments are a type of commitment with which a person must comply if she is to maintain her integrity. I argue that Laborde’s account is insufficiently demanding in terms of the other-regarding attitudes it expects people to have before they can make claims to exemptions based on their integrity. The reason it is insufficiently demanding is that Laborde’s account rests on what I call a ‘non-moralised’ view of integrity. I raise some criticisms of this view and defend the alternative, ‘moralised’ view of integrity, according to which the value of a religious person’s integrity depends on whether the practice she wishes to perform complies with certain moral constraints.     

收买被拐卖的妇女、儿童罪若干疑难问题探析

行为人产生出卖目的的时间对于收买被拐卖妇女、儿童罪转化犯的认定具有重要作用.刑法对本罪除罪事由的规定具有合理性,同时,基于收买对象是妇女还是儿童的差异,对本罪除罪事由也应作不同理解.被害人承诺在符合一定条件的情况下,可以免除收买人的刑事责任.在罪数形态上,收买者同时实施了教唆、帮助拐卖行为的,构成牵连犯,应从一重处断;在构成本罪转化犯的情况下,行为人又实施了非法拘禁、虐待、强奸等行为的,不能实行数罪并罚,应以拐卖妇女、儿童罪一罪论处.