论法律中人之形象建构：幸福人

生活世界是以人和人的生活为中心的世界,生活世界的观念实质上是探讨优良和最幸福的生活的观念。作为以人的生活世界为基础的法律,通过法律中人之形象——“幸福人”的建构,可使法律的幸福价值彰显。“幸福人”的形象在法律上是一个总括性假设,是诸部门法的人之形象的诸多特性的集合呈现,宪政上的幸福是在否定性的宪政框架上,意欲通过立宪制度保障人追求幸福的权利。宪法上的幸福规定的抽象性极具丰富的概括性内涵,具有广阔的权利发展空间。     

毛泽东的文化观与政治信仰

毛泽东的文化观与其政治信仰是密不可分的。大众化是毛泽东文化观的一个显著特征。毛泽东认为,无产阶级革命开辟了文化大众化的新时代,文化应该为人民大众服务,为社会主义服务。发展民族的、科学的、大众的文化,坚持二为方向和双百方针,通过自下而上的群众性的文化革命运动,克服党内的非无产阶级思想,提高人民群众的政治觉悟,从而坚持社会主义方向,巩固马克思主义的政治信仰。这是晚年毛泽东建设社会主义文化的一个主导思想。探讨毛泽东文化观与政治信仰之间的关系,对于我们今天发展中国特色的社会主义文化、坚持党的群众路线、推进马克思主义大众化工作都具有重大启发意义。     

开放出“法治中国”命题的问题域——《法治中国》对中国法理学研究与教学的启示意义

《法治中国——学习习近平总书记关于法治的重要论述》一书较为全面地开放出法治中国命题的问题域,且更新了法理学教材体系中对法治论部分的理论认识,是中国发展中法治的共时态学科回应之显现。从教材编撰的角度审视,该书具有典范意义,即沟通了法理学教学所必须直面的理论场域和实践场域这两个意义世界。     

论科学发展观的思想根源(下)

本文系统地分析了科学发展观的思想根源。即吸收了中华民族的优秀文化传统和现代世界的先进发展理念,以及继承了马克思主义和中国化马克思主义。     

“发乎情,止乎情”--从“陆王心学”到明清之际的“启蒙美学”

从儒家的“发乎情,止乎礼”与道家的“发乎情,止乎游”,历经了禅宗的“发乎情,止乎觉”,明清之际启蒙美学主旋律变为“发乎情,止乎情”。它代表着中国美学在与“西天”佛教文化对话后的成熟,距离最终的突破,距离“五四”之际王国维、鲁迅的探索,乃至距离后来的从20世纪80年代崛起的奠基于“万物一体仁爱”新哲学观基础上的情本境界论生命美学的探索,都只有一步之遥。     

Situational variables or beliefs? A multifaceted approach to understanding blame attributions

Are victim and perpetrator blame attributions affected more by situational-specific variables or observers’ basic motives and personal beliefs? In three experiments, varying the scenario setting, the effects of victim and participant age, participant gender, sympathy for the victim, trust in the justice system, belief in a just world and acceptance of rape myths were investigated. In total, 877 Swedish adolescents and adults read scenarios reflecting common acquaintance rape situations. Victim age (18 or 31) was manipulated, but did not affect attributed blame. Effects of participant age and gender varied markedly across the three experiments. Sympathy for the victim and acceptance of rape myths were stronger predictors than belief in a just world. Consistently, blame attributions were found to be more affected by personal beliefs than situational-specific variables.     

与食品安全相关的绿色壁垒法律问题研究

国际贸易和食品安全是相互影响和相互制约的关系,绿色壁垒形成的根本原因在于一些国家为了保护本国经济利益,限制外国产品进入本国市场,确保本国产品在国内市场的占有份额。它具有形式上的合法性、实施上的歧视性等特征。WTO对＂绿色壁垒＂问题进行了相关法律规制,但是也存在很多问题;针对绿色壁垒对我国食品进出口的影响,我国应当从善用WTO规则、完善国内法律法规、大力发展绿色产品出口以及加强自主产权转基因食品的研究等方面予以积极应对。     

How unique is the Western European marriage pattern?: A comparison of nuptiality in historical Europe and the contemporary Arab world

In this article a comparison is drawn between the historical Western European marriage pattern (WEMP), and more recent trends in nuptiality in Arab countries. This comparison makes clear that marriage behavior in the present-day Arab world shows striking similarities to nuptiality patterns which have been described by Hajnal and adherents as typically Western European. Due to a combination of economic hardship, ever growing costs in the marriage ceremony, prolonged education and the emancipation of women, people in the Arab world have started to marry at ever higher ages during the past decades. Moreover, there are indications that universal marriage is in decline. Just as Western European couples in the nineteenth century had to spend years of saving in order to meet the economic requirements for marriage, young couples in today's Arab world have to postpone marriage as they are only at a more advanced age able to bear the economic burden involved in getting married. Striking is also the fact that marriage restriction in both societies started at a moment when the social and legal position of women was improving (in late Medieval Western Europe and today in the Arab world). However, in some ways the historical Western European marriage pattern differs from the contemporary Arab pattern. No other marriage regime has been able to completely reduce fertility and balance population growth to economic development. Whereas population growth in pre-twentieth century Europe was only restricted by nuptiality control, demographic expansion in present day Arab society is also restricted by modern family planning. Declining nuptiality in the Arab world can however not, as some might assume, be put under the header of the Second Demographic Transition observed in Western societies, from the 1960s on. After all, until today, a rise in cohabitation and extra-marital births has not occured in the Arab world.     

论中国特色社会主义理论体系活的灵魂

中国特色社会主义理论体系活的灵魂,是贯穿于中国特色社会主义理论体系各个组成部分的立场、观点和方法,是中国特色社会主义理论体系的精髓。其四个基本点为解放思想、改革开放、科学发展和以人为本。其中,解放思想是该理论体系的根本前提,改革开放是该理论体系发展的动力,科学发展是该理论体系的根本指针,以人为本是该理论体系的根本目的。     

福州人在纽约的宗教信仰活动初探

福州人在纽约的道教信仰情况如：将家乡道教俗神移植美国、膜拜祖国大陆其他地方移民所供奉的道教俗神、参拜台湾移民供奉的神灵、朝拜祖国大陆的神明、怀着＂有所求＂的目的进寺庙求福。福州人在纽约的佛教信仰情况如：参加纽约著名寺院的宗教活动、参加历史悠久的佛寺的活动、参加本地的著名佛寺活动、参加台湾佛教在纽约分支机构的活动、外州打工返回纽约的福州人见寺就进。福州人在纽约的基督教信仰情况如：牧师用福州话布道使福州人感到极为亲切、建造福州教友自己的教堂大大增强了教会的凝聚力、教会功能多元化使福州人得到诸多方便、特定的生活环境使纽约的福州人走进教堂。