谨慎的理由

赵汀阳在《美学只是一种手法》中对美学提出了批评,认为“美学属于那种甚至不值得解构的理论,因为美学一直很空洞,从来没有很完整的思想。”美学的困境,在于其总是试图模仿自然科学建立一套概念规则,“现行美学的根本错误是它太知识化了。”这是西方自然科学过于发达的后果,所有的人文学科都试图仿效自然科学,海德格尔重新思索哲学的范畴,就是为了在自然科学的吞并之下拯救哲学,被知识论统治的美学同样需要拯救。美学的困境应该引起法学的思考。现有的著作权理论借用了美学上的若干概念,譬如思想/表达二分法、独     

Reason of State and Public Reason

“Reason of state” is a concept that is rarely used in contemporary legal and political philosophy, compared to everyday parlance; “public reason,” in contrast, is ubiquitous, especially in liberal philosophy, as a legitimacy‐conferring device. In this article it is argued that the unpopularity of the notion of “reason of state” is partly due to its notorious ambiguity. Three different usages of the notion can be identified: a “thin” usage (where “reason of state” is equivalent to the common good); an “ironical” usage (where it is used pejoratively to denounce it as a pretext for application of illegitimate or illegal means); and a “pre‐emptive” usage (where “reason of state” functions as a legitimate second‐order exclusionary reason used to override otherwise mandatory first‐order rules of action). It is argued that only the “thin” usage is helpful in a by‐and‐large liberal‐democratic context. The article then discusses the main dilemmas related to the concept of public reason, especially in its most influential, Rawlsian interpretation, and defends the concept against common critiques. Finally, the two concepts of “reason of state” and public reason are compared, and it is argued that a “thin” usage of “reason of state” is functionally equivalent to public reason, and that both resonate with the theory of “input democracy” (focusing, as it does, on the legitimacy of reasons—or motivations—for applying coercive rules to individuals). The article also identifies a problematic feature of “reason of state”: its emphasis on the state as a privileged interpreter of such reasons and/or as identifying the pool of actors within which the “constituency” of public reason is ascertained. There are good reasons to resist both of these consequences: the former because of its potentially authoritarian consequences, the latter because of reasons provided by cosmopolitan political conceptions.     

论安全保障义务人承担补充责任的原因

当第三人在公共场所实施直接侵权行为侵害受害人人身安全或财产安全时,该公共场所的控制人没有尽到安全保障义务的,他应当向受害人承担补充责任.安全保障义务人承担补充责任抽象的原因是损失分担观念下的“深口袋”.具体的原因是安全保障义务违反行为与损害后果之间的或有因果关系.所谓的“受益型补充责任”并非补充责任,而是补偿责任.     

赦免：因应腐败犯罪之良策？

求助于常规的反腐手段,似无法突破"越反越腐败"之怪圈.而作为法治例外与补充的赦免制度,具有缓和矛盾、彰显德政、荡涤旧痕、与民更始之刑事政策价值.只要从政治、经济、社会发展的大局考量,能够在整体上取得有益于国家与社会发展之功效,依法适时对腐败犯罪行赦亦未尝不可.当然,赦免只是因应腐败犯罪不得已而为之的非常规手段,只有辅之以官员财产申报等相关配套制度,才能真正开创反腐败的新纪元.     

行政法上正当期待形成的法理基础

起源于英国行政法的正当期待原则,具有赋予相对人正当期待权利以抵御行政权恣意行事之功能。弄清行政法上正当期待的概念及产生途径,透视正当期待形成所需的信任关系和法律安定性原则这两个法理基础,就可以看出,信任关系是行政法上正当期待形成的深厚的精神基础和利益保障;而法律安定性原则则是行政法上正当期待形成的法律保障。     

Why Inconclusiveness is a Problem for Public Reason

Law and Philosophy - Most theorists of public reason, including both its proponents and critics, now accept that it is inconclusive, meaning that its correct application can result in a plurality...     

Appeals to Reason

This article considers how statistical reasoning changes conceptions of evidence and proof. Beginning with three Court of Appeal judgments in which proof is quantified, it traces the implications of statistical ways of thinking about proof through the law of criminal evidence. This leads to the bizarre conclusion that proof is, by and large, impossible. The argument then takes a more constructive turn. The way in which the presumption of innocence is conceptualised in statistical argument is criticised and it is suggested that proof depends on a precondition of trust in the way suspects are selected by the police. For that trust to be deserved, police suspects must be chosen in a legitimate manner.     

论价值理性

价值理性是不同于工具理性的一种独特理性，它是人类在生活实践中逐渐形成并不断更新的价值智慧、价值良知，对人的生活实践具有支撑、规约、范导功能。面对工具理性张扬并挤压价值理性、价值理性边缘化的现实，我们必须在继续重视工具理性的同时，大力弘扬价值理性，并以价值理性激发、规范、引导工具理性。我们必须加强价值理性建设，健全价值理性，从而使其发挥应有的功能。     

Reason in Law

Abstract. The problem of the relationship between "reason" and "law" has two different meanings depending on whether the first or the second of the two terms is considered to be the most important one. These two different meanings are revealed in the expressions "law of reason" and "legal reason," respectively. In the first expression, "reason" is meant in its strong sense, that is, the faculty of grasping the essence of things, while in the second, "reason" is meant in a weak sense, the ability to reason (calculate, infer, discuss). "Law of reason" and "legal reason" correspond to two different moments of the legal universe, the creation and, respectively, the application of law. Strong reason is that which discovers the rules to be obeyed, while weak reason is that which applies rules to an actual case. The first is legislating reason, while the second is judging reason. The main topic of the debate from the Greeks to Kant was that of legislating reason. Nowadays, instead, scholars in the field are interested in judging reason. Historicism and positivism mark the end of faith in the existence of rules which are objectively just, and which may be recognized by human reason. By now we have learned to do without the eternal truths in the knowledge of the world. However painful it may be, we are forced to resign ourselves to do without evident truths in ethics, as well.     

营造西部大开发良好的法治环境

西部地区地处内陆,民族关系盘根错节,人文理络复杂,法治观念较为淡薄,这是在西部大开发中必须正视的问题。西部大开发战略能否有效的实施,关键在于是否有一个良好的法治环境作保障。本文正是从这个角度出发,对西部地区当前的法治环境进行了比较全面的解剖,最终提出营造西部大开发良好法治环境的具体构想。     

道德:生存方式的实践理性标示

道德本质上是人类生存方式的实践理性标示,它既存在于现实生活中,又立足于现实生活来构建属于人的价值意义世界.社会道德的混乱甚至沦丧,根本上是人的生存方式出了问题.解决道德问题,必须着眼于改善人的生存方式,即在社会意义上实现生产生活方式的合理性变革,在个体生存意义上自觉加强道德自律.     

道德诚信与法律诚信的法理解读

诚实信用原则被誉为统帅整个民法领域的“帝王条款,”有利于保护与均衡民事主体的合法利益与社会利益,由此形成法益之平衡格局,并基于此推动商品经济的良性、健康、有序的运行。而这样一个目的价值的实现是诚信原则那复杂交织的道德属性与法律属性在博弈与契合的过程中所产生的能动司法功能对社会经济关系作用的结果。     

法律与作为西方理性精神核心的数学理性

数学理性是西方理性精神的核心。在西方文化史上 ,数学曾经既具有技术层面的应用性功能 ,也具有思想意识层面的解释性功能。数学对西方法律文化有着巨大的影响 ,西方法律文化体现了大量的数学理念 ,这些数学理念直接影响了法律的内容 ,使西方法律文化别具特色。罪刑法定等重要法律原则的提出就与数学理念有关。     

Practical Reason and Legislation

Abstract
The author's starting point is Bobbio's theoretical approach to the problems of the relations between law and reason. He then appraises the meanings of reason and the concept of theoretical and practical rationality in the application of law. He examines the complex problem of the rationality of legislation and distinguishes five levels of rationality.     

法官的经验与理性

初民社会是以人神互相感应的方法来解决诉讼问题的,当今一些西方国家司法制度中仍然可以看到它的遗迹。大陆法系的司法最显著的特征是重演绎,重视法律的理论体系;而英美司法则完全是经验性的,强调遵循先例,而不注重体系。法官对法律的思辩是依赖于经验的,但是经验却不总是足以对思辩的疑惑提供裁决,所以真正的法官思辩是经验与理性的结合。法官对经验与理性的追求体现的是法律所固有的规则性及其内在的逻辑力量。理想的法官给人最深刻的印象是他们的理性,那种清晰的、冷静的经验理性。     

作为实践理性的法律

理性是法理学的永恒主题。现代法理学的理性话语经历了从“理性法”向“法律理性”的转向,这实际上是法理学从理论理性向实践理性的转向。法律与实践理性的关系体现为“法律是实践理性的体现”、“法律是行为的正当理由”、“法律是实践性信息”等命题。同时,作为实践理性的法律也具有客观性,其客观性基础在于实践商谈。