Post‐Secularism and the European Court of Human Rights: Or How God Never Really Went Away

This article analyses the critical yet elusive notions of state neutrality, secularism and religious coercion under the European Convention in light of the European Court of Human Rights recent decision in Lautsi v Italy. We contend that the real concern in the Italian crucifix case was not the infringement of the school pupils’ religious freedom nor the proselytising or coercive effect of the ‘passive’ religious symbols. Rather, opponents of the longstanding symbols were animated by desire for strict religious equality, a notion that is, correctly in our view, not guaranteed under the Convention. Lautsi has significantly cleared the conceptual undergrowth surrounding state neutrality and the varieties of secularism, reined in the elastic notion of religious coercion and eschewed attempts to squeeze the constitutional diversity of European religion‐state frameworks into a strict American‐style separationist mould. The Convention jurisprudence on freedom of religion has finally come of age.     

Reconocimiento del matrimonio religioso contraído en el extranjero (perspectiva mexicana)

The author presents the legal and doctrinal decisions about religious marriage recognition abroad. He finds that the “form” (the qualification) has not been the instrument to recognize the marriage. It is questionable whether that marriage in Mexico is a problem of form.     

公民教育概念辨析

公民问题历来就是政治和教育的核心问题。通过教育培养社会所需要的合格公民历来也是教育的最终目标。因此,公民教育越来越受到世界各国的普遍重视。关于什么是公民教育这一问题,中外学者见仁见智,看法各异。在对公民资格和公民阐释的基础上,对公民教育概念进行辨析。     

试析中国古代的特色婚姻制度

婚姻从原始状态起便是世界上最生动的生活内容之一,婚姻制度则是阶级社会中统治阶级对婚姻合法化的确认,在我国悠长的人类文明史中不乏各种具有鲜明民族特色的婚姻制度.有的随着历史的发展已消亡,有的直到今天仍影响着我们.     

评完善我国的无效婚姻制度——兼议修改后的《婚姻法》

无效婚姻是现实生活中较为普遍的一种社会现象 ,同时也是一种违法的民事关系。本文通过对无效婚姻原因的分析和各国无效婚姻制度的比较 ,结合修改后的《婚姻法》关于无效婚姻的规定 ,提出了进一步完善该制度的构想。     

试论事实婚姻的认定及处理

本文认为事实婚姻在一定时期内是禁而难绝的社会现象,在力求杜绝事实婚姻发生的原则下,有条件地承认事实婚姻关系是符合实际的。     

中国同性恋者的婚姻困境——一个法社会学的视角

当下中国的同性恋者面临的更核心的问题还不是同性婚姻问题,而是异性婚姻问题。伴侣婚姻所强调的男女平等、爱情基础对传统婚姻造成了冲击,这一方面淡化了婚姻的生殖养育功能,催生了同性婚姻的诉求;另一方面也使得同性恋者进入异性婚姻的成本加大。事实上像婚姻这样的社会制度完全建立在爱情的基础上是很危险的,即使从可能性上讲也是不现实的。     

THE RIGHT TO MARRY AND THE SAN FRANCISCO EXPERIENCE

This article chronicles the issuance of marriage licenses to lesbian and gay couples in San Francisco in the winter of 2004. The article explores the political and legal landscape in the fight for the right to marry nationally and examines the current legal status of lesbian and gay couples in the country.     

关系契约视野下的婚姻观——对传统婚姻契约观的反思和突破

关系契约理论突破了传统契约理论的不足,为我们提供了一个全新的视角去看待婚姻的契约属性,为婚姻关系的基本定位和各项规则的设计提供了理论依据。在关系契约视野下,婚姻立法应该鼓励长期承诺、鼓励奉献和互惠、保护信赖利益、避免机会主义、正视社会规范和关系互动中形成的潜在不平等,适应婚姻关系不断变化的特征,建立调整婚姻的弹性机制。婚姻制度的设计应该协调婚姻中的国家干预和个人自治、兼顾当事人的对立和统一,衡平婚姻中的自由和限制,均衡当事人的利益和损失。     

Constitutional authority and prospects for social justice for high-tension religious communities

By regulating religious practice, the U.S. Constitution's First Amendment challenges the authority of religious communities who may not have adopted American pluralism in favor of their own religious particularism. While the power of the Constitution is manifested in physical modes, its historic symbolic and socially constructed meaning elevates it as a competing transcending authority that challenges religious communities. Often labeled American civil religion, this authority either coerces non-mainstream religious communities to adopt modes of religious expression that mirror those of the dominant culture, or requires them to adopt a strategy for coping with its overwhelming social and political power. The Constitution's mechanism for guaranteeing religious free exercise thus serves as a method to limit religious particularism by coercing limited cultural orthodoxy through legal orthopraxy.Teach the [Constitution's] principles, teach them to your children, speak of them when sitting in your home, speak of them when walking by the way, when lying down and when rising up, write them upon the doorplate of your home and upon your gates. John Quincy AdamsRepeated by former Supreme Court Chief Justice Warren Burger (Franklin, 1987). The passage is a slight alteration of Deuteronomy 6:7–9.     

Freedom of Religion and Minority Religions in Hungary

Religiosity in Hungary is not especially high; however, the vast majority of the population has a denominational identity. There has been a religious revival since the early 1980's, both in the mainstream churches and due to some religious groups newly active in the country. Religious claims are mostly accommodated on an individual basis. Legal entities called churches can be founded for the purpose of exercising religion, but the registration of a church is not a condition of the free exercise of religion. Religious freedom is guaranteed by the Constitution. The Hungarian state regards itself neutral in matters concerning ideology and religion. Church and state operate separately. The state, however, appreciating religious phenomena, provides support for churches and is open for cooperation with them on a sophisticated legal basis. A new method of offering state support for religions using taxpayer choices is described, which shows some interesting patterns of support for minority faiths as well as traditional ones.     

罪犯的宗教信仰处遇论略

宗教信仰权利是现代法治国家必须保障的公民权 ,而罪犯的宗教信仰权利保障有无最易凸现出社会的法治或人治的特征 ,罪犯处遇制度移植引进宗教教诲成为依法治监的时代要求。     

册亨县者述村布依族婚姻习惯法研究

册亨县是贵州全省最集中的布依族聚居县,也是最偏远的县份之一。由于特殊的地理环境和历史背景,一些布依族村寨较好地保留了原始习惯法文化。保留得最好,能够形成完整系统的最典型习惯法制度就是当地的婚姻制度。历史上传承下来的形式婚制度与国家法多元并存,仍然发挥着重要的作用。     

论无效与可撤销婚姻制度的立法完善

我国无效婚姻与可撤销婚姻制度的相关立法还存在可撤销婚姻的法定情形过于单一、对无效婚姻与可撤销婚姻的法律后果没有进行区分等不足,需要通过扩大可撤销婚姻的范围、规定无效婚姻宣告制度、细化行使请求权的主体和期限、区分无效婚姻与可撤销婚姻的法律后果、强化对善意相对人的保护等来进一步加以完善,以适应新时期调整婚姻家庭关系的需要。     

从经济学视角看中国的婚姻法改革

从经济学的一些基本概念出发,本文讨论了中国婚姻法改革的一系列问题,并通过三种婚姻形式的提出和分析,对离婚后当事人扶养安排、财产分割和子女监护权问题作了充分的讨论。从有效信号功能和有效分离功能的角度看,现代西方和中国婚姻法的改革都犯了有效分离功能不足的错误。经济帮助的方法由于缺乏合理的公共政策原理而应该在婚姻法中被删掉,婚姻合同中可能出现的机会主义行为问题则可以通过婚姻法或一般合同法进行处理。如此的改革将使中国的婚姻法内涵更加合理,也更加适合婚姻市场的现实。     

借鉴与完善：遏制宗教极端主义的立法研究

我国打击宗教极端主义的立法不够清晰,限制宗教极端主义思想传播的法律制度落后。同时宗教管理也存在一定的缺陷。因此,须完善我国打击宗教极端主义的立法以及相关制度,要准确落实我国的宗教政策,将宗教限制在私人空间。在公共领域宗教并无自由。我国须加强国家意识和国民意识的教育,并完善打击宗教极端主义的相关立法。应当制定反恐法,将宗教极端主义行为及言论作为反恐法管制的对象之一。完善刑法规范以打击宗教极端主义。应当在刑法中增加“领导、组织宗教极端主义组织罪”、“领导、组织宗教极端主义活动罪”等,并完善互联网的相关立法。