映照史话的西汉铭文镜

西汉铜镜上出现的铭文，其重大意义是开创了中国铜镜铸造铭文的先河。
　　铜镜，是先民照面饰容的日常生活用具，也是中国古代青铜器艺术中精美艺术品。铜镜铸造精良，形态美观，图纹华丽，铭文丰富，具有很高艺术价值。其镜背装饰着各种纹饰和铭文。铭文，作为主要纹饰铭刻在铜镜上，是西汉铜镜一大特色。铭文内涵丰富，充分反映出汉代社会现实及人们的思想、信仰和期盼，具有较高历史价值和证史、补史作用，也是映照西汉哪段历史史话的重要实物资料。     

民族复兴视阈下的利比亚“变天”

曾经叱咤非洲政坛的卡扎菲政权在内外交困中轰然倒下，究其原因，起决定因素的还是利比亚内部的分崩离析，而外部因素的影响和干涉则是卡扎菲政权倒台的重要前阱。卡扎菲政权覆没的悲剧提醒我们，必须警惕和正视民族复兴进程中的困难和挑战，防患于未然。     

民族、政治的发展和我国的选择

随着民族的产生,在民族交往的过程当中,民族利益诉求冲突的加剧,民族主义的兴起,民族的政治诉求也越来越强烈,怎么处理好民族与国家政权的关系则是不容回避的问题,我国在处理该问题的选择——民族区域自治,则是最为合理、科学的选择。     

试论三国两晋南北朝时期的胡汉分治制度——以前赵为例

胡汉分治是三国两晋南北朝时期少数民族政权统治各民族、处理民族关系的一种政治制度,实际上是一种民族分治,其核心是对少数民族和汉族采取不同的统治方式,用少数民族传统的方式统治和奴役少数民族,用汉族固有的方式来统治和剥削汉族。本文以前赵政权为例,探析胡汉分治产生的历史背景和原因,并深入分析它的影响与历史作用。     

铜器铭文中的法律史料——兼论周代的财产所有权

本文是作者近年来整理与研究的我国出土历史文物(包括甲骨、钟鼎、刻石、简牍等)中,有文字记载的古代法律史料集成的一个组成部分。文中较为全面地介绍了两周时期铭文中的珍贵法律史料,在对它们进行归纳分类的同时,并指出它们在法学研究中的价值和意义,对我国古代法律制度发展史作了新的探索。文章还根据铭文提供的实例,对周代财产所有权提出新的观点,认为除周王之外,诸侯大臣对不动产和某些动产,不仅有占有、使用权,还具有处分权,这些权利为国家所认可,并受法律所保护。     

十六国法制抉微

十六国法制是北方少数民族入主中原后，在承袭原有民族习俗的基础上，汲取汉族先进的法制文明融合而成的产物。在立法、司法和职官制度方面，各政权所沿袭的多为汉族旧制。由于胡汉杂糅的环境，胡汉旧制的碰撞磨合和胡汉分治的政策，其法制不可避免地展示出新的内涵。十六国法制所带有的北方少数民族的新的活力因素，是其后北朝法制的最早渊源。     

论"一国两制"下香港特别行政区行政长官的独特作用

香港特别行政区行政长官的法律地位和职权是世界各国地方政权建设史上所没有的 ,其独特作用也是世界各国地方政权建设史上所没有的。     

金文通借释例

彝器铭文中,通借字至多。曾约畧计之:今存先秦古籍平均百字有一通借字;近年出土之秦汉间帛书简牘,约百字有六通借字;而两周彝器铭文中,则百字中通借字有十五六字。如铭文字数最多之毛公鼎,计四百九十七字中用通借字约六七十。容庚先生所辑《金文编》     

也论政体与政权组织形式的关系——重读何华辉先生的《比较宪法学》

对政体与政权组织形式进行区分是何华辉先生最重要的学术贡献之一。本文认为,政体和政权组织形式的确是既相互区别又相互联系的概念,相同的政体,可以有不同的政权组织形式。西方学者的政体观中并没有将政体与政权组织形式划等号;马克思恩格斯严格区分了政体和政权组织形式这两个概念。但在社会主义国家,政体与政权组织形式的确又具有同一性。     

民国时期恐怖活动研究

恐怖活动在中国延续了两千多年后,到民国时期已经比以往任何朝代都有过之而无不及。尽管当时的所有政权都制定反恐法规,采取反恐措施,希望将其消灭或纳入管控范围,但由于各政权自身条件的限制及实施恐怖活动的组织、个人所具有的强势特点,要达到目的并非易事。     

Memory Laws: An Escalation in Minority Exclusion or a Testimony to the Limits of State Power?

The article addresses the tension between nation‐state memory and the law through “memory laws.” In contrast to laws that ban genocide denial or a positive perception of a violent past, I focus on laws that ban a negative perception of a violent past. As I will show, these laws were utilized for a non‐democratic purpose in the last decade or more: They were proposed in order to limit public debate on the national past by banning oppositional or minority views, in contrast to the principles of free speech and deliberative democracy. Their legislation in such cases also stands in opposition to truth‐telling efforts in the international arena. I compare two cases of memory legislation, in contemporary Russia and Israel, and evaluate their different impacts on democratic public debates in practice. A third case of “failed legislation” in France compliments the analysis by demonstrating not only the capacity but also the limitation of state power to silence or control public debate using the law. Although national laws often reflect majority culture and memory, I propose that memory laws in Russia, Israel, and France present an escalating degree of minority exclusion—from omission to active banning.     

Legal Typologies and Topologies: The Construction of Indigenous Alterity and Its Spatialization Within the Colombian Constitutional Court

This article examines the different legal articulations between indigenous typologies and topologies, that is, the relationship between someone classified as an indigenous subject, a grantee of minority rights, and the spatial arrangements such as reservations or ancestral territories considered necessary for indigenous “cultural survival.” I analyze how the jurisprudence of the Colombian Constitutional Court manifests and rests on the diverse combinations of these two factors. The typology/topology binary characterizes the manner in which these legal discourses portray indigeneity and culture. This binary also offers insight into a broad range of issues, including the access that indigenous peoples have to minority rights, the use of customary law, and the spatial delimitations that frame indigenous legal jurisdictions. Some of the complexities that arise from this binary are: the conceptualization of indigenous places as habitats, the idea of culture as a list of traits, and the concept of “degrees” of indigeneity that determine these peoples' access to minority rights.     

宋格初探

宋初,编敕为最主要、最经常的立法形式,格的地位及作用明显衰微。神宗元丰以后,对格的编订又明显增加,其编纂体例等也有变化。这一变化的原因,是神宗对编敕、令、格、式的性质作重新界定,使格的性质发生显著变化:格完全行政法化,成为令的实施细则。格的性质的变化,其内在原因是编敕的刑法化。由于宋格成为令的实施细则,原为令的实施细则及公文程式的式则成为纯粹的公文程式。由于编敕、格性质及立法功能的变化,使得宋朝的立法模式也发生变化,即由宋初主要通过编敕进行立法的模式,变成对敕、令、格、式统一编订的立法模式。     

论“和”文化语境下的国际法治建设

国际秩序建立在国际法律制度基础之上,新格局之下的国际政治经济秩序需要相应的良法善治。以西方宗教文化为精神内核的当代国际法,面对人类当下存在的公共问题,已经难以做出有效应对。构建人类命运共同体之理念正是充分吸取了中国传统“和”文化的有益成分,对现存国际法治基础理论给予了补充和创新,对人类未来国际法治建设给予指导,因为“和”文化完全不同于西方“利”文化,更有助于实现不同文化、文明的和解和共荣。     

“退学处理”的法律性质及其救济途径探析

近年来,因高校的“退学处理”决定而引发的诉讼屡有发生。由于在国家立法的层面对于“退学处理”制度并未作出明确规定,从而导致了各高校在作出该行为时的混乱性和随意性,同时,相对人的合法权益在现有的救济途径下也难以得到有效保护。     

“同案不同判”的反向审视与规则建构——基于刑事责任本体论的思考

理论界与实务界对于“同案同判”的非理性坚守以及“同案不同判”的极端化批判,仅仅是刑事责任虚无化境遇下罪刑之间的“调节器”功能失灵所引致困惑中的冰山一角。绝对的“同案”本不存在,“同案不同判”现象的出现亦有其合理的一面。对此,应当放弃对刑事裁判量刑结果形式化的追求,采用逆向思维模式,将焦点转向对定性与定量“同”与“不同”之间充分的说理论证。同案不同判的规则建构,应当以罪刑法定为底线坚守,程序正义为形式保障,刑事责任功能发挥为实体支撑,其中,刑事责任的量的侧面是核心。     

“汉土疆界碑”铭文解读——以法律文化的视角

清雍正三年秋,在湘鄂西容美土司与长阳县交界地区,发生了大规模的汉土田地权属之争,当事各方通过会勘、协商,最终妥善解决了争议,并在争议地带建立起两座形制内容完全相同的"汉土疆界碑",创立了通过协商机制解决区域性民族纠纷的范例。汉土疆界碑铭文典型地反映了清初改土归流前夕,渝湘鄂黔毗邻多民族混居地区民族关系的急剧变化;记录了容美末代土司田?如在与命运抗争的同时,为保一方民众的安宁,坚持理性处理民族关系的策略,为世人认识少数民族土司提供了一个真实的影象。     

Nation as Partnership: Law, "Race," and Gender in Aotearoa New Zealand's Treaty Settlements

This article uses postcolonial theory to analyze the dynamic convergence of two significant international trends in Aotearoa New Zealand: the movement for reparations for historical colonial injustices, and the economic reform process known as “structural adjustment,” or Reaganomics in the United States, which was intended to produce a competitive nation of individual entrepreneurs. It argues that analysis of the interrelationships of law, “race,” gender, and nation in this convergence illuminates the reproduction and reshaping of colonial tropes, or historical racial configurations produced through colonization, in these current trends. In Aotearoa New Zealand, claims by indigenous Maori activists for self‐determination and redress of historical injustices spurred the emergence of alternative imagined communities with the potential to transform the nation. These alternative visions for the nation were shaped and limited by the economic law and policy reform of structural adjustment, producing a new official nationalism of partnership, implemented in settlements of breaches of the Treaty of Waitangi 1840. These partnerships resulted in a new individual identity of Maori men as entrepreneurs in a competitive nation. It produced a symbolic alliance of men across race that silenced and erased Maori activists' demands, and the leadership of Maori women, at the national level. The high profile partnerships, the erasure of Maori women, and relentless media attention to claims of sexism in Maori culture reproduced colonial tropes with images of the “progress” of the partnerships “saving” brown women from the sexism of brown men and “traditional” cultures. In this complex process the settlements were rational exercises of agency by the new Maori entrepreneurs with the goal of achieving economic autonomy, and worked to silence and erase the leadership of Maori women at the national level, even while women continued to be recognized as leaders at the local and regional levels. This analysis suggests that realization of the transformative potential of claims for redress of historical racial injustices requires attention to the repetition of raced and gendered dynamics of imagined communities that shape and limit that potential.     

家可出否：儒家伦理与国家宗教管控

自汉武帝“独尊儒术”之后,儒家一直被尊为历代王朝的正统思想,并有众多儒家之伦理被逐渐直接或间接纳入国家法典之中。但在漫长的历史过程中,儒家之外尚有释、道等外来或本土的思想流派也在这片土地上发扬、流传。以外来宗教中影响最大的佛教为例,其与儒学曾发生一些冲突,其中较为显著的是后者对前者“毁人伦”的批评。作为被“儒家化”的历代王朝法典,深受儒家伦理的影响,在与宗教管控有关的部分,自然也表现出与儒佛冲突相对应的一些对佛教的限制（而非禁止）。如《大清律例》中,这样的律文主要有“称道士女冠”、“私创庵院及私度僧道”、“僧道拜父母”三条,从唐迄清,随着社会时代的变迁,三个条文有所流变、损益,但其限制佛教的立法意旨始终一脉相承。佛教在中华大地上这种“限而不禁”的国家宗教管控政策中发展演变。     

论“文学革命”爆发的社会时代原因

1917年爆发的“文学革命”是社会时代的产物。社会制度由帝制而共和的变迁,社会恶劣环境状况的刺激,外来思想文化的影响,本土文学改良的积淀和新文化运动的助产,构成了“文学革命”产生的四大主要社会时代因素。