纳税人意识:公民意识的法律分析

纳税人意识作为公民意识的基础,是一个纳税人与政府双向的全方位概念,是纳税人通过向政府让渡部分财富,要求国家提供公共产品的权利实现和权力服务的思想体系. 它包括建立纳税人权利体系和实施国家财税管理和监控两个方面,展现为纳税人的权利与义务以及政府的权力与义务互动的复杂关系.     

Mapping Difficult Terrain: "Legal Culture,""Legal Consciousness," and Other Hazards for the Intrepid Explorer

By this time Gertrude Stein was in a sad state of indecision and worry. I sat next to her and she said to me early in the afternoon, what is the answer? I was silent. In that case, she said, what is the question? Then the whole afternoon was troubled, confused and very uncertain. … (Toklas, 1963: 173)     

Legal Consciousness: Some Observations

This article argues that US studies of 'legal consciousness' have much to offer UK socio-legal studies. It is, perhaps, surprising that so little attention has been paid to this set of understandings. I seek to rectify that imbalance in the transatlantic relationship by outlining legal consciousness and its critiques. I then draw on homelessness applicant interview data to discuss their 'legal consciousness', illustrating the importance of the value of dignity; how they make sense of their decisions; and the spaces in which legal consciousness may be produced. The study is a limited examination, but it enables us to question the assertion that welfare applicants 'know the law' and (ab-)use it.     

全球化与国际法律意识

法律全球化是近年来法律领域内的一种明显的客观发展趋势 ,它表现为在经济全球化基础上 ,各国各地区的法律在内在精神、原则、主要标准及主要程序上相互接近、协调、吸收甚至部分同一或统一的现象。这种趋向并不必然地与我国的国家利益相冲突。我们要在主观上适应这种现实 ,从积极的方面思考问题。     

法律实证主义的问题意识

法律实证主义作为西方法哲学史上与自然法学派相对立的思想流派.始终饱受误解和质疑.法律实证主义的"问题意识"是深入领会其良苦用心和精神实质的关键.自然法学派与法律实证主义的法律观都具有批判与保守、灵活与随意、确定与僵化的两面性.法律实证主义以"形式正义"取代"实质正义",以"合法性"诠释"正当性",是对自然法的绝对性、抽象性、不确定性等形而上学固有缺陷深刻认识的结果,反映了法律实证主义深刻的问题意识.因之,法律实证主义在实践上具有更稳健、妥切、现实的品格.法律实证主义以特殊的方式理解和处理了正当性观念,它与自然法学派的关系与其说是本体论上的对立,不如说是认识论和方法论上的发展、补充和超越,由此二者才能共同支撑和维护西方法治文明的大厦.     

Under the Law: Legal Consciousness and Radical Environmental Activism

A growing body of sociolegal scholarship focuses the study of law away from formal texts and legal institutions and toward the experiences and perceptions of “everyday” citizens. This study introduces seventeen “radical” environmentalists who engage a repertoire of tactics that includes some actions that involve relatively severe forms of illegality. This research seeks to investigate the role of civil disobedience and lawbreaking within the radical environmental movement and the corresponding legal consciousness of movement actors. Utilizing ethnographic fieldwork and content analysis, this analysis suggests that Ewick and Silbey's (1998 ) three‐tiered model of legal consciousness is an operative starting point, but could be enhanced through theoretical expansion. This study proposes a new category of legal consciousness—Under the Law—that views the law as the protector and defender of a social order that is fundamentally illegitimate. Under the Law is qualitatively different from existing conceptualizations of legal consciousness and reaffirms the mutually constitutive nature of law and society.     

Legal Consciousness and Responses to Sexual Harassment

Studies of legal mobilization often focus on people who have perceived some wrong, but these studies rarely consider the process that selects them into the pool of potential "mobilizers." Similarly, studies of victimization or targeting rarely go on to consider what people do about the wrong, or why some targets come forward and others remain silent. We here integrate sociolegal, feminist, and criminological theories in a conceptual model that treats experiencing sexual harassment and mobilizing in response as interrelated processes. We then link these two processes by modeling them as jointly determined outcomes and examine their connections using interviews with a subset of our survey respondents. Our results suggest that targets of harassment are selected, in part, because they are least likely to tell others about the experience. We also discuss strategies that workers employ to cope with and confront harassment. We find that traditional formal/informal dichotomies of mobilization responses may not fully account for the range of ways that individuals respond to harassment, and we propose a preliminary typology of responses.     

论法与法律意识

法与法律意识的相互作用及其矛盾运动 ,是法存在与发展的基本矛盾之一。法律意识的本原是而且只能是法律现象。法律意识的独立性 ,既相对于法律现象 ,也相对于除法律现象之外的其它现实的社会关系。培养法律意识的目的 ,主要是依靠一种进步的与科学的法律意识作为指导 ,形成正确的法概念 ,制定出一套好的法律规范与原则 ,建立一套好的法律制度 ,保证法律在实际生活中得到最有效的执行与遵守 ,使法的作用得到最有效的发挥。     

A 'European' Conception of Legal Consciousness: Rediscovering Eugen Ehrlich

This paper discusses the present ‘legal consciousness’ literature and seeks to identify two different conceptions of legal consciousness. Most of this literature originated in the United States, but there has also been a growing interest in issues of legal consciousness in Europe. The use of the term ‘legal consciousness ’ in these European discussions is, however, remarkably different from its use in the United States literature. It is argued that the most commonly used ‘American ’ conception of legal consciousness reflects important ideas of Roscoe Pound and asks: how do people experience (official) law? By contrast, a European conception of legal consciousness, which was first introduced by the Austrian legal theorist Eugen Ehrlich, focuses on: what do people experience as ‘law ’? After both perspectives are applied in a case‐study of a run‐down neighbourhood in the Netherlands, it is concluded that future studies of legal consciousness may benefit from an integration of the two conceptions.     

新时期执政党法律意识的形成及其社会基础

中国共产党是执政党,党的领导要通过执政来体现。通过对执政党法律意识的内涵、特征、社会基础等问题进行分析,探索增强执政党法律意识的途径。     

Labour Constitutions and Occupational Communities: Social Norms and Legal Norms at Work

This paper considers the interaction of legal norms and social norms in the regulation of work and working relations, observing that, with the contraction of collective bargaining, this is a matter that no longer attracts the attention that it deserves. Drawing upon two concepts from sociology – Max Weber's ‘labour constitution’ and Seymour Martin Lipset's ‘occupational community’ – it focuses on possibilities for the emergence, within groups of workers, of shared normative beliefs concerning ‘industrial justice’ (Selznick); for collective solidarity and agency; for the transformation of shared beliefs into legally binding norms; and for the enforcement of those norms. If labour law is currently in ‘crisis’, then a promising route out of the crisis, we argue, is for the law to recover its procedural focus, facilitating and encouraging these processes.     

论法律文化与民法文化

法律文化是文化的重要组成部分,不同的法律文化产生不同的法律或者法律行为并进一步影响社会或者法律文化的发展。民法文化是法律文化的基础文化,是民法精神构造的核心。一定的民法文化内涵既代表了一定的民法精神构造,又由一定的民法精神构造所决定。有什么样的民法精神构造,必然有什么样的民法文化。认识民法和民法的精神构造,离不开对民法进行社会文化现象的考察,并通过不同文化现象的影响与作用进一步认识民法及其精神构造。     

The Human Rights Act and Legal Culture: The Judiciary and the Legal Profession

The purpose of this article is to consider the effect the United Kingdom’s currently prevailing legal culture is likely to have on the realization of cultural change presaged by the Human Rights Act. The article is in five parts. The first two address the preliminary questions: what is meant by ‘legal culture’ for these purposes, and what type of ‘human rights culture’ does the Human Rights Act envisage? The answers define the scope of the remainder of the article’s inquiry into the ways in which the Act itself and the culture of the United Kingdom legal profession and judiciary are likely to interact. The third part of the article identifies some examples of the sorts of culturally specific aspects of current legal practice which are likely to operate as serious practical constraints on the emergence of a human rights culture worthy of the name, before the fourth part considers what sorts of cultural changes will be required of judges and lawyers for the presaged cultural transformation to come about. Finally, the article asks whether there is any reason to believe that courts and lawyers can find from within their present culture the resources to bring about the necessary shift.     

The Legal Culture and Legal System in Post-Franco Spain

In analyzing the process of creating criminal law, Howard Becker pointed out elements such as moral entrepreneurs, availability to the mass media, and political maneuvering. In this article the author analyses how these elements are seen in the emergence of Anti-Prostitution Law in Japan. According to historical documents Christian groups worked as moral crusaders in the purification movement before World War II. But after the war secular groups, especially female groups, became the main entrepreneurs for the enactment of Anti-Prostitution Law.

In those countries where believers in a monotheistic religion like Christianity are the majority of the population, moral entrepreneurs may play an important role in creating criminal law. On the other hand, Japan does not have many such believers. Most Japanese, influenced by Shinto, are tolerant of different religions. Therefore, in the emergence of criminal law, moral crusaders who are interested in forcing their own morals on others are rarely seen. The author cannot emphasize the role of moral entrepreneurs as Howard Becker did. In Japan most drafts of law are made by bureaucrats in the national government in accord with opinions of the ruling Liberal Democratic Party. Then laws are submitted to the Diet by the Cabinet. As a result, research on the roles of bureaucrats, the ruling Liberal Democratic Party, and the Cabinet is important in the sociology of criminal law in Japan.     

Everyone Knows the Game: Legal Consciousness in the Hawaiian Cockfight

Past legal consciousness research has revealed a great deal about what individuals think and do with regard to law, but less attention has been paid to the social processes that underpin these attitudes, beliefs, and actions. This article focuses particularly on a “second‐order” layer of legal consciousness: people's perceptions about how others understand the law. Ethnographic observations and in‐depth interviews with cockfighters in rural Hawaii reveal how law enforcement practices not only affect cockfighting rituals, but are embedded within them. Police practices and informal rules work in concert to shape fighters' second‐order beliefs. These beliefs have implications for participants' understanding of central concepts, including order, disorder, and illegality. Examining legal consciousness from a second‐order perspective also underscores that notions of legitimacy are constantly created and recreated. Recognizing legitimacy's inherently relational nature helps us understand how experiences of law are synthesized into beliefs—for example, when an unusual police action directed toward a subgroup of fighters compromised the law's legitimacy for them. Foregrounding the relational nature of legal consciousness offers scholars a means to better understand and operationalize the dynamic nature of human relationships to law.     

Legal Consciousness in Marginalized Groups: The Case of LGBT People

Studies of legal consciousness have flourished over the last few decades, but these studies and the very concept of legal consciousness have recently come under critique. This article uses the case of studies of the legal consciousness of lesbian, gay, bisexual, and transgender (LGBT) people to demonstrate that legal consciousness has been a valuable conceptual tool for exploring experiences of sociolegal marginalization. Research on LGBT people advances the study of legal consciousness without sacrificing a critical stance or reading lack of overt resistance as evidence of law's hegemonic power. Consideration of this research highlights that focusing on marginalized populations is a way to retain a critical edge in legal consciousness research. Future research should include more exploration of the relationship between marginalization and legal consciousness, further theoretical elaboration of the forms and conditions of resistance to law, and greater attention to how social interactions and institutions produce legal consciousness.     

法律的道德论证——一个语言哲学的视角

对法律进行道德论证会遇到“明希豪森困境”和“休谟问题”的干扰,语言学规则为法律论证提供了一种新的可能,虽然语言学论证中也会有诸如概念含义过于复杂等困难,但是,作为一种不同于传统法律论证理论,其所提供的解释视角和评判标准则是很有价值的。