Economic Transformation in Ningxia

正NINGXIA Hui Autonomous Region in northwestern China forms an essential channel connecting Asia,Africa and Europe,a crucial route on the ancient Silk Road,where nomads,envoys and merchants frequently gathered and traveled between East and West.     

世俗公诉源自宗教裁判?——大陆法系公诉制度起源辨析

近年来,受某种"英美中心主义"史观的影响,我国学界普遍将中世纪的宗教裁判认定为大陆法系公诉体制的源头,在未经严肃论证的前提下,这一观点及其附带的种种推论迅速流传,对诉讼法学、法律史学以及新兴教会法的相关研究都造成了相当程度的误导。本文以近代早期法文文献为基础,对大陆法系公诉制度的起源、发展过程、早期结构和运作机理进行了系统性的展示,以期辨伪析疑,为后续研究探寻一条更为规范的文献和法理路径。     

Moderate Machiavelli? Contrasting The Prince with the Arthashastra of Kautilya

Abstract

Max Weber was the first to see that the writings of Machiavelli, when contrasted with the brutal realism of other cultural and political traditions, were not so extreme as they appear to some critics. "Truly radical ‘Machiavellianism,’ in the popular sense of that word," Weber said in his famous lecture "Politics as a Vocation," "is classically expressed in Indian literature in the Arthashastra of Kautilya (written long before the birth of Christ, ostensibly in the time of Chandragupta [Maurya]): compared to it, Machiavelli's The Prince is harmless." In this article, contrast Machiavelli's writings to those of Kautilya (c. 300 B.C.E.) and question why Machiavelli omitted the harsher aspects of political domination such as spies, assassination of enemies, and torture. Could it be that he was afraid to tell a prince about the harsher characteristics of tyrannical rule? If so, why?     

论先秦哲学与古希腊哲学的相通与相融

先秦哲学和古希腊哲学分别处于中国和西方哲学发展史上源头活水的地位,虽然两者在产生和发展上有很大的不同,但其在致思取向和架构社会上仍有很多的相通相融之处：老子和赫拉克利特分别用“道”和“逻各斯”作为万事万物的本源,旨在寻找一种囊括宇宙万有的概念;孔子和苏格拉底分别使用“仁”与“德性”、“知”与“知识”等概念,来表达相似的道德主张和人生价值;荀子的“明分使群”社会建构观念与柏拉图的“分而治之”的理想国理念,均渗透着既“分”且“一”的社会和谐观等。研究中国先秦哲学和古希腊哲学的相通相融之处,寻找两者共同具有的普世价值,有助于促进中西文化交流,加深中西文化的相互理解。     

In search of real justice for Africa and Africans,and her/their descendants in a world of justice,injustices and impunity

Abstract

The quest for justice by Africans and peoples of African descent, wherever they may be in the world, is arguably one of the most daunting mental, psychological, moral, legal and material challenges facing humanity in general, and the peoples of Africa in particular. It is a question of whether African peoples demand justice for the wrongs committed against Africa and its peoples over the last 500 years, or whether Africa and African peoples accept complicity in the global impunity enjoyed by the perpetrators of those injustices, and by doing so diminish the significance of contemporary enthusiasm for global justice. Centralising the question of impunity to date for horrendous crimes, gross human and peoples’ rights violations and other injustices against Africa and Africans is not meant to distract Africans in Africa and the diaspora from the quest, in the 21^st century, for a new Africa that we have a historical responsibility to build and, by doing so, to ensure that the past is not repeated. Acknowledging the wrongs of the past and making symbolic reparative actions for those wrongs are essential for ensuring that the pursuit for a better world of justice is not built on top of underlying sinkholes and on the waste dumps of past injustices. Critical breakthroughs, such as the commitment enshrined in the Constitutive Act of the African Union (2000), on crimes against humanity, war crimes, genocide and the prohibition of unconstitutional change of government, must be vigorously pursued to their logical conclusion. To do so requires an understanding of where Africans, in their relationship with peoples in the rest of the world, are coming from. Smaller parts of the world have experienced similar heinous injustices with impunity, and Africa's pursuit of real justice also applies to those states and their peoples. Corrective or reparative justice is needed to clear the path for the meaningful and honest promotion of real global justice in the making of the future. It is imperative that the making of the African Renaissance confront real global justice for the sake of the past, the present and the future.     

Integrated DNA and Fingerprint Analyses in the Identification of 60‐Year‐Old Mummified Human Remains Discovered in an Alaskan Glacier

Abstract: This report describes the identification of a merchant mariner who perished in 1948 when Northwest Airlines Flight 4422, a DC‐4 carrying 24 seamen and six crew members crashed into Mount Sanford, Alaska. Fifty‐one years later, a human forearm and hand were found close by the wreckage of the plane, prompting identification efforts using DNA and fingerprints. There were significant challenges to both the fingerprint and DNA analyses. The hand was badly desiccated, making fingerprint friction‐ridge detail almost invisible and the remains had been embalmed upon discovery, making DNA amplification difficult. We present the results of an interdisciplinary approach that successfully addressed these challenges and ultimately led to the identification of the remains. These efforts relied on efficient fingerprint rejuvenation and imaging techniques that improved print resolution, as well as new DNA extraction techniques optimized for aggressively embalmed remains.     

《新巴比伦法典》民事规范源流考

公元前626年左右,古代西亚地区进入了新巴比伦文明时期。其时,颁行的《新巴比伦法典》详细地规定了以下三个方面的内容,一是关于损害赔偿以及买卖纠纷的处理规定;二是婚嫁过程中的财产赠与及其纠纷的处理规定;三是财产继承的规定。这些民事规范秉承了古巴比伦民事成文法、古亚述民事习惯法的法律传统,颇具特色。它对古代民法的贡献在于:民事权利主体的等级化、婚姻家庭关系的契约化以及财产流转的程式化。因此,《新巴比伦法典》是美索不达米亚法系不可或缺的组成部分,对人类民法的起源做出了自己的贡献。     

中国古代司法的观念和制度略论

本文从观念与制度两方面对中国古代司法进行了探讨。中国古代司法的观念包括严格执法、经义决狱、屈法伸情、良吏司法等方面;中国古代的司法制度涉及审判机构、审判官吏、审判管辖、证据制度、普通审判程序、复审与死刑复核制度、判决的执行等。中国古代司法的观念和制度具有伦理指导、皇帝专权、实体优先、多元依据、"无讼"以求的特点,表现出在法与情、常与权、名与实等方面统一、协调的努力。中国古代社会的司法、审判的观念和制度的许多内容值得我们借鉴和吸纳。     

湖南西部古代仡佬考略

本文对湖南西部仡佬的历史作了一比较系统的考查.作者认为自唐宋至明清,仡佬一直是本地主要的少数民族之一;这里古代的仡佬,是魏晋南北朝后期一部分东迁的夜郎僚人的后裔.这部分仡佬后来除少部分倒迁入贵州外,大部分即逐渐融合于当地汉族、苗族和土家族中.     

也论“孔壁古文”

关于孔壁古文的真伪,通过分析材料认为孔壁古文存在是个事实,不赞同有学者提出的刘歆为争立古文《尚书》博士而造说的看法。孔壁古文、汲冢竹书和战国晚期楚简之间有相似之处,甚至也可能是同一形体。