对盗窃信用卡并使用行为的定性

我国《刑法》第一百九十六条第三款规定:盗窃信用卡并使用的,以盗窃罪论处。该款规定并不妥当,因为盗窃信用卡并使用的行为可能触犯盗窃罪、信用卡诈骗罪或诈骗罪。故应予以删除。     

论黑社会性质组织犯罪的主客观原因

黑社会性质组织犯罪的原因有主观和客观两方面。客观方面的原因主要有:地区差距、城乡差距及行业差距拉大,贫富悬殊、劳动力过剩和人口密集、经济体制改革和市场规则不完善等经济原因,流动人口管理处于失控状态、基层政权控制力量相对减弱、对黑社会性质组织犯罪打击不力、严重落后的教育状况等社会原因以及政治腐败等;主观方面的原因主要有:黑社会性质组织犯罪能够满足组织成员的合群心理、归属感和成就感,减轻组织成员的罪恶感,并满足组织成员日益膨胀的犯罪需求。     

人的本质力量在于审美--重读朱光潜《谈美书简》

《审美书简》是朱光潜先生在特定历史环境中以马克思《1844年经济学-哲学手稿》对其早期美学理论修正和整合的结果。它对人的价值的张扬,对美的捍卫,对艺术的探求,曾有力地促进了20世纪80年代的思想解放运动,成为中国美学和文艺复苏的标志。     

保持共产党员先进性必须突出党员的能力素质建设

在共产党员先进性的构成要素中,政治和思想素质是共产党员先进性的首要问题,是共产党员先进性前提和基础;能力素质和业绩是共产党员先进性诸要素的内在统一,是党员的先进性在实际工作中的体现。保持共产党员先进性,必须重视增强党员践行“三个代表”重要思想、贯彻落实科学发展观的能力和水平,加强共产党员的能力素质建设。     

保持党的先进性与促进人的全面发展

保持党的先进性与促进人的全面发展在本质上是一致的,它体现了“三个代表”重要思想和建设中国特色社会主义的根本要求。从党的宗旨、建设学习型政党和构建学习型社会来看,促进人的全面发展是党的先进性的本质要求和内涵体现,从物质价值、政治价值、精神文化价值和社会历史价值等方面看,促进人的全面发展体现了党的先进性的价值追求。     

交通肇事逃逸性质研究

交通肇事罪已成为一种高发犯罪,其行为本身造成的人身财产损失已令人痛心,而逃逸行为更是为良知和法律所不能容忍。从逃逸行为被纳入刑法的调整范围到最高人民法院司法解释的逐渐细化,逃逸问题凸显其重要性。然而,由于立法技术的问题,司法解释规定逃逸的相关条款在实践应用中问题频出。所以,很有必要还原逃逸行为本来之面目,对逃逸行为进行细致研究和重新厘清。     

One anthropologist’s answer to Glenn D. Paige’s question challenging peace studies

ABSTRACT

Glenn D. Paige pioneered in the revolutionary development of a far-reaching transformation of science, academia, and society from a killing to a nonkilling worldview, values, and attitudes. For six decades, anthropology has been accumulating scientific empirical evidence and rational arguments demonstrating that nonkilling societies exist, thereby rebutting the simplistic biological determinist myth that human nature inevitably and universally generates violence and war. Nevertheless, Hobbessians persist in their echo chamber advertising and celebrating the innate depravity of the human species as apologists for war and peace resisters. This systemic bias operates in synergy with the American industrial-military-media-academic complex and culture, the latter exemplified by a revealing comparison of war and football. With great intellectual courage and creative thinking, Paige critically challenges the anachronistic Hobbesian paradigm and offers a far more compelling and positive alternative for sustainable peace in the future.     

Marx,Engels, and Ecology*

The following is a brief survey of Marx and Engels’ views on ecology, from the viewpoint of their relevance for 21th-century ecosocialism. While there are some serious limitations in the way both consider the “development of productive forces,” there are powerful insights in their discussion of the destructive consequences of capitalist expansion for the environment—an expansion that generates a disastrous metabolic rift in the exchanges between human societies and nature. Some ecological Marxists distinguish between “first stage ecosocialists”—who believe that Marx analyses on ecological issues are too incomplete and dated to be of real relevance today—and “second stage ecosocialists,” who emphasize the contemporary methodological significance of Marx’s ecological critique of capitalism. This paper tries to argue for a third position (which probably could be accepted by several people of the two groups above): Marx and Engels’ discussion on ecological issues is incomplete and dated but despite these shortcomings it does have real relevance and methodological significance today.     

Value,Nature, and Labor: A Defense of Marx

In this theoretical intervention, I argue that Karl Marx’s theory of value remains a powerful way to understand nature–society relations under capitalism. I suggest environmentalist critiques often misunderstand Marx’s value theory as a theory that “values” workers over nature. His critical theory is better understood as an explanation of how capitalist value exploits both workers and the environment. My defense of Marxian value theory is articulated through five “theses.” I provide empirical illustration based on recent research into the nitrogen fertilizer industry. (1) Value theory does not refer to all values. (2) Marx’s contention that nature does not contribute to value helps us explain its degradation under capitalism. (3) Marx’s value theory rooted in production allows for a critique of environmental economic valuation schemes (e.g. payments for ecosystem services) which are based on neoclassical value theories rooted in consumption/exchange. (4) Value is abstract social labor, but that means it also abstracts from nature. (5) Capital does value certain parts of nature and that matters. I conclude by advocating a “value theory of nature” in the spirit of Diane Elson’s powerful articulation of Marx’s “value theory of labor.”     

Valuing the Earth and Each Other

In this short essay I briefly explore the utility of Marx’s theory for non-human nature and then proceed to consider his position on value after capitalism. Finally, I claim that many other types of theory contribute to the valuing of nature in the broad sense (beyond capitalism), and argue that proponents of these theories (along with Marxists) could not only learn from each other but also build affinity and solidarity in the construction of diverse economies and subjectivities. The “Leap Manifesto”, authored by representatives of Black Lives Matter, indigenous groups, unions, feminists, climate justice groups, and many others, is one example of the way forward.