犯罪观的认识论考察

从历史的角度考察 ,犯罪的认定从古至今经历了“重实质”到“重形式” ,再到“形式与实质统一”这样一个发展过程。从认识论的角度考察众多的犯罪本质观 ,规范违反说是最符合社会科学的价值特质的一种观点。在内容上 ,“罪的观念”是在社会一般规范与现实中发生的行为互动的过程中产生的 ,而社会一般规范是在各种观点的竞争和妥协过程中整合而来。规范违犯与法益侵害在层次上、作用场域上不同 ,但又相互影响和支撑。     

The Epistemological Moral Relevance of Democracy*

Abstract. The author deals with one aspect of the justification of governmental action and its product (the law). He focuses on the authoritative character of legal rule, analyzing the apparent capacity of governments to produce reasons for action not grounded on substantive moral considerations. The assumption of that capacity seems necessary in order to establish a general moral obligation to obey a government irrespective of the actions required. This question is faced in connection with the thesis that only a particular form of government, democracy, is morally justified insofar as it rests on legal rules issued by a legitimate source.     

英国宪政传统的历史成因

英国早在盎格鲁 -撒克逊时代就滋生了“王在法下”的法治传统和政治协商传统的最初萌芽。诺曼征服后 ,在强大王权和贵族联合势力大致平衡的力量对比条件下 ,封建法历史地充当了推动法治传统成长的“不自觉工具”。随后形成的普通法以其特有的判例法形式、相对独立的法庭组织、司法职业化以及富有理性的审判方法 ,进一步巩固了英国法治传统的制度基础。与此同时 ,古代的政治协商传统发展到了具有一定代议性质的政治协商新阶段。到中世纪末 ,以普通法制度和议会制度为支柱的宪政传统在英国确立起来。总而言之 ,促成英国宪政传统形成的根本原因还在于国家和社会的适度紧张关系与相对均衡结构。     

Reformulating the Buddhist Free Will Problem: Why There can be no Definitive Solution

In recent years, scholars have become increasingly interested in reconstructing a Buddhist stance on the free will problem. Since then, Buddhism has been variously described as implicitly hard determinist, paleo-compatibilist, neo-compatibilist and libertarian. Some scholars, however, question the legitimacy of Buddhist free will theorizing, arguing that Buddhism does not share sufficiently many presuppositions required to articulate the problem. This paper argues that, though Buddhist and Western versions of the free will problem are not perfectly isomorphic, a problem analogous to that expressed in Western philosophy emerges within the Buddhist framework. This analogous problem concerns the difficulty of explaining karmic responsibility in a world governed by dependent origination. This paper seeks to reconstruct an approach to free will consistent with Madhyamaka philosophy and, in so doing, to demonstrate that the mutual exclusivity of positions such as hard determinism and libertarianism is, from the Madhyamaka perspective, merely superficial. By building on the perspectivalist theory advanced by Daniel Breyer, it is clear that a Madhyamaka stance on free will demands the wholesale abandonment of perspectives, such that the idea of any one solution as definitive is disavowed. Taken to its logical conclusion, therefore, perspectivalism entails the relative truth of perspectivalism itself.     

Epistemological Dilemmas in the Assessment of Legal Decision Making

Law and Human Behavior -     

论法律社会学的知识传统——以关键人物为线索

在"事实/价值"分离的前提下,法律社会学坚持的"事实—解释"立场使其难以进入思想史大传统之列,还常常招致所谓不辨善恶的责难。但是,从发展历程来看,法律社会学不仅在"发现社会"的阶段对社会风俗习惯、典章制度的重视,为社会进入思想研究传统的视野起到了关键性的作用,同时,在以经济理性化、宗教世俗化方式重新解释社会的过程中实际上也完成了"重构社会"的工作,同时甚至参与了"反思社会"这一未竟的现代性事业。法律社会学在中国的发展历程也进一步加深了这种印象。     

试论张爱玲创作继承的民族传统

张爱玲小说创作继承的民族传统，主要来自明清世情小说、晚清谴责小说和民国社会小说，表现在描写世态人情、写实性、结构散漫性、全知视角、含蓄笔法和通俗性等方面。其小说的艺术优长和缺失，包括狭窄的婚恋题村、平实琐碎的生活细节、松散随意的结构、说书人的叙述角度、微妙的隐喻和暗示以及通俗小说趣味，都源于她对上述中国旧小说传统的继承。旧小说成就了张爱玲的小说风格，也从根本上影响和制约了其思想价值和艺术品质。     

认识论维度解释刑侦群众路线

在现有的关于刑侦工作群众路线的诸多研究中,都集中在密切警群关系,发动群众提供侦查破案线索等警察与群众的互动方面。这固然是刑侦工作贯彻依靠群众方针的重要内容,但在刑侦工作中深入贯彻群众路线远不止于此。根据毛泽东的论述,从群众来,到群众中去的领导方法本质上是认识论。因此,只有从认识论维度探讨群众路线的内涵,才能对刑侦工作的群众路线有更深刻的理解,才能更好、更深入地贯彻刑侦工作的群众路线。     

论中国古典政法传统

古典政法传统是秦汉以来中国政治法律领域形成的一整套相对稳定的意识形态、制度安排和治理实践。政法关系是古代政治家、思想家思考治国问题的重大主题,产生了一系列独具特色的理论认识。广义上的政法关系,表现为政必有法、为政以法、法依政行、政法同构、政法互动。狭义上的政法关系,即政刑关系,表现为政刑一体、政主刑辅、政先刑后、政刑互补。历经长期的演进,古典政法传统形成了多元一体的政法场域、太平盛世的政法理想、统分结合的权力构架、互动互塑的政社关系、综合施治的治理模式、奉法循理的官吏队伍等基本样态。古典政法传统蕴含的民为邦本、天下太平、变法图强、综合为治、防患未然、情理法融合等思想值得今人借鉴。     

英国法传统中信托受益权的性质

源自英国法的信托受益权在本质上是一种对人权、债权,而非对世权、物权。从传统角度看,在中国学界普遍存在的双重所有权理论、分割所有权理论均是对信托制度的误读。信托受益权的物权化也是一个伪命题:无论从破产与执行豁免,所有权基本要素的分离,抑或财产取得权的角度均无法得出此结论。在英国法中,受益权不具备作为物权的普遍可诉性,不能直接对抗任意第三人;衡平法在历史上并未改变英国财产法体系或带来一套新的关于财产权取得和保有的规则;受益权也并不是通过对所有权要素的保留和分离而被创设,它只是一个加于所有权上的对人负担。     

Principled atheism in the Buddhist scholastic tradition

Conclusion The doctrine that there is no permanent creator who superintends creation and takes care of his creatures accords quite well with each of the principles known as the four noble truths of Buddhism. The first truth, that distress is universal, is traditionally expounded in terms of the impermanence of all features of experience and in terms of the absence of genuine unity or personal identity in the multitude of physical and mental factors that constitute what we experience as a single person. As we saw above, the principal Buddhist arguments against the existence of God focus on the impossibility of permanence and unity in the causal structure of the universe. The second noble truth, that distress is the outcome of one's own unrealistic aspirations, is traditionally seen as ruling out the erroneous view that distress is something inflicted upon creatures by a cosmic superintendent or by other circumstances completely beyond their control. The third noble truth, that distress can be eliminated by divesting oneself of all unrealistic aspirations, rules out the view that sentient beings, as powerless victims of a divine will, have no alternative to a life of constant frustration. And the fourth noble truth, that the best means of removing unrealistic desires is to follow a methodical course of self-discipline, counters the view that the road to happiness lies in obedience to divine will or in trying to manipulate the sentiments of a cosmic intelligence through prayer or ritual.     

儒家法律传统与中华法系

儒家法律传统是中国古代社会农耕生产方式、宗法家庭组织、君主专制政体三合一基本特征的历史产物。先秦儒家法律传统以“礼治”、“德治”、“人治”等思想为其基本内容。西汉以后又不断充实完善，成为支配古代法律实践的正统价值观。     

传统:连接过去与现在的力量

在现代法制建设中,以及在国家政治生活的方方面面,传统越来越为人们所重视,而传统也应该得到人们的重视.但重视并不代表真正地认识和理解,如果对传统文化的研究和关注乃是随风潮而起,或者成为一种时尚,那就可能加重人们对传统(法律)文化的误解,削弱甚至破坏传统法律文化在现代法制建设中应该发挥的作用,从而为我们再一次背弃传统埋下祸根.所以当下最紧要的课题乃是清楚、公正地认识传统、发掘传统、弘扬传统法律文化的优秀精神,从中寻找力量,寻找超越的途径.     

The Multifaceted Balance of the Concept of Staatswissenschaften in the Tradition of the Historical School

The article critcizes recent contributions which argue that the historical school was neither German, nor historical, nor a school. Instead, the historical school has a pronounced multifaceted basis which is mostly ignored in the recent literature. Some of these multifaceted dimensions are briefly highlighted. Finally, the practical relevance of the approach is discussed by referring to some recent economic policy issues.