作为一种"国家法与非国家法多元互动"的全球化进程——对"法律全球化"争辩的中立性批判

中国法学界的"全球化论辩"可以从"肯定"与"否定"这两种态度加以分析。以"国际化"与"全球化"的区分为参照性判准,可以发现,"反法律全球化"论者与对"法律全球化"持肯定态度中的"唯法律全球化"论者其实都处在着同"去国家化"相关的"法律一元论"这一层面上,只不过前者主张的是"国家法律一元论",而后者主张的是"非国家法律一元论"。"法律全球化"是一种在全球层面上展开的包含"法律国际化"的进程,是一种从"国家法律一元论"走向"国家与非国家法律多元论"的开放性进程。中国法学论者之所以尊奉"法律一元论",实是因为教条性地尊奉"法律的唯国家意志论"与"经济基础决定上层建筑"这两个经典论说的结果。     

当前农民工维权行为的方式、特征与原因分析

时代的发展,法治的进步,必然带来农民工权利意识的觉醒。农民工的维权行为有合法形式、非法形式以及"中间途径"。从这些方式来看,农民工的维权行为具有徘徊在自力救济与他力救济之间、理性与冲动之间、传统与现代之间以及政府的自上而下以及自下而上之间的多元化特征。形成多元化的原因是农民工权利意识的觉醒和公民意识的觉醒以及政府职能注重加强民生建设。     

中国社会政策转型与国家角色的转变

文章借助蒂特马斯对社会政策“三分法”的划分方式,分析了自改革开放以来中国社会政策体系的变迁过程及其中国家角色的转变轨迹。文章发现,由于时代背景、执政理念和政府财政能力的不同,社会政策经历了从制度再分配模式向剩余式模式的转变,并正在朝一个国家、市场、社会和个人多元承担的社会福利责任体系转型。在这一过程中,国家角色经历了从撤出再到回归的过程。     

Pope Benedict XVI Confronts Religious Relativism

Pope Benedict XVI’s inflammatory speech at Regensburg highlights a subtle difference between Benedict and John Paul II. John Paul called Muslims and Jews “sons of Abraham,” and he organized high-profile interfaith events. Benedict is more skeptical of interreligious dialog and more confrontational toward Islam than was his predecessor. This shift in tone toward Islam stems from changed historical circumstances. Islam has replaced communism as Europe’s biggest ideological challenge. But, there are also subtle theological differences between the two Popes. John Paul was trained by Dominicans, and throughout his papacy, he was a champion of St. Thomas Aquinas. St. Augustine, with his bleaker view of non-Christian cultures, is the dominant influence on Benedict. Benedict believes that theologies of religious pluralism, which lead to metaphysical and religious relativism, have replaced liberation theologies as the most serious threats to Catholic orthodoxy.

Cohen vs. Rawls on justice and equality

G.A. Cohen criticizes Rawls’s account of justice because his difference principle permits inequalities that reflect the relative scarcity of different skills and natural abilities. Instead of viewing the ‘basic structure’ as the primary subject of justice, Cohen argues that individual citizens should cultivate an egalitarian ethos, which would enable a just society to dispense with the use of incentive payments to induce individuals to use their talents in socially ideal ways. This study examines Cohen’s critique, including his rejection of ‘incentives,’ and vindicates Rawls’s approach. Ultimately, Cohen’s argument fails to grapple with the moral pluralism that characterizes modern, democratic societies, whereas Rawls’s theory is constructed to accommodate such pluralism.     

Backing Away From Equality

Abstract

In his early work in political philosophy, Amartya Sen advanced an interesting and provocative thesis – the egalitarian thesis. This is the claim that every conception of social justice that has received support in recent times is egalitarian. This paper argues that Sen's account of capabilities and his more recent critique of transcendental justice have implications for the truth of the egalitarian thesis. It also discusses how the rejection of the egalitarian thesis bears on the larger, and more general, issue of the overall plausibility of egalitarian conceptions of social justice.     

道德多元与原则冲突:全球生命伦理学的困境

在多元的文化世界里,人们信奉不同的道德传统和道德学说,生活在不同的宗教、意识形态和道德共同体中,导致了道德价值的多样化,因此,在全球范围内信奉一个共同的道德、共同的生命伦理观念,而否定或者忽视这种多样性是欠妥的和盲目的。另外,被广泛认同的全球生命伦理学的自主、有利、不伤害、公正四原则本身也在实践和理论两个层面受到一些质疑。一些被普遍接受的伦理原则有时却会导致矛盾的、无法接受的道德结论,那么,建立某种普遍化的原则是否可行,这些都是发展全球生命伦理学需要深入思考的问题。     

协商民主研究综述

随着中国社会主义市场经济体制的不断发展和完善,中国社会结构分化日益加剧,新的利益主体的不断涌现,社会不稳定因素增多,凸显出的一些问题与矛盾使得某些现有政治运行体制运作的乏力,日益凸显协商民主的作用.