论刑法中的事后自救

刑法中的事后自救有着不同于一般意义上的自救行为的特别意义,它是刑法中的违法性阻却事后即正当化事由之一。刑法中的事后自救有着从起因要件、时机要件到主体要件、主观要件再到对象要件和限度要件的系列性构成要件或成立条件。不符合构成要件或成立条件的自救行为轻者是过失犯罪,重者是故意犯罪,不仅可以实施正当防卫或紧急避险,甚至可以实施刑法中的事后反自救。     

西方话语与中国法理——法学研究中的鬼话、童话与神话

近代以来的中国法学在很大程度上是西法东渐的产物,故而受西方影响极大。在全球化时代背景下,不同法律文化之间的交流与碰撞本属常态。然而,由于西方文明的强势地位,西方话语对中国法学渐有从“影响”转变为“宰制”之虞。考察五百年以来西方话语在中国知识界——尤其是政法学界的兴衰沉浮与话语嬗变,我们可以隐约发现一个从“鬼话”到“童话”再到“神话”的轨迹,值得深思。在文化自觉、文化自强与文化自信开始成为知识界愿景的今天,我们应该解放思想、实事求是,以更为清醒和开放的心态来看待西方话语：抛弃鬼话,认清童话,破除神话。既要反对盲目排外,也要反对妄自菲薄,而应以翔实的实证研究和比较研究认清真正的西方与中国,将西话变成真话,助力“中国法理”的构建及中国法学的国际话语权争夺,最终确立其在人类政法智慧版图上的应有地位。     

Public affairs,issues management,and political strategy: opportunities,opportunities, and more opportunities

This paper begins where Professor Windsor left off and enumerates some other areas in which academic research could be profitably pursued for both intellectual and practical gain. The tone of Professor Windsor's paper is pessimistic, and lays out in detail some of the obstacles to research; but these are not insurmountable. Some key areas that can be explored to the benefit of researchers and practitioners are in self‐regulation, the initiative process, term limits (a relatively recent phenomenon and not particularly well known outside of the USA), and in alliance building, constituency statutes, and links to stakeholder theory and action. Each of these additional areas is addressed in this presentation. Copyright © 2001 Henry Stewart Publications     

A home of one’s own: women and home ownership in the borderlands of post-apartheid South Africa and Lesotho

This study explores women’s practice of acquiring, “growing” and multiplying a “home of one’s own” in the borderlands of the Free State province of South Africa and Lesotho. It shows how a home of one’s own confirms that one is a person proper (motho, p. batho), thus distinguishable from any other entity (ntho, p. dintho). A woman establishes a home of one’s own as a domain of autonomy (ha ka) where she can reproduce persons for whom she provides a home (heso). After her death, such a home remains an incubator of personhood. As a process of apprehending self, this gendered practice does not necessarily require men’s involvement, which is important in a social landscape of many female-headed households. Their gendered conception of residential property, alongside the possibility to let or sell homes, enables women to support theirs and others’ aspirations as the crisis of unemployment in the borderlands deepens.     

在平等对待他者中构筑东亚共同体的认同基础

建构东亚共同体遭遇意识形态的阻碍,其中一个深层命题是如何在认识和对待他者中寻找自我认同的基础。从历史文化的语境分析,东亚传统的"天下秩序"以及"汉字文化圈"提供了建构自我与他者的基本范式,它们基于"主奴观念"之上,维系了东亚区域的利益和权力结构。在现代转型过程中,国家意识与民族主义的兴起在推动东亚崛起的同时也带来文化认同的危机,表现之一是自我建构中的摇摆不定。同时,文化深处的"主奴观念"以及与之相应的社会结构依然根深蒂固,导致东亚难以形成较大的认同交集,这是建构东亚共同体的深层障碍。在平等对待他者中重构自我,在"和而不同"、"求同存异"的理念下扩大文化认同的交集,既是东亚各国社会文化转型的内在需求,也是建构"东亚共同体"理想模式的外在条件。     

Citizen co‐production of cyber security: Self‐help,vigilantes, and cybercrime

Given the limited resources and capabilities of states to maintain cyber security, a variety of co‐production efforts have been made by individuals or by collectives, of varying degrees of organization and coordination. This article identifies different forms of citizen co‐production of cyber security and notes the risk of unintended consequences. Safeguards and principles are proposed in order to facilitate constructive citizen/netizen co‐production of cyber security. Although co‐production of security can contribute to social control, only those activities within the bounds of the law should be encouraged. Activities of private citizens/netizens that test the limits of legality should be closely circumscribed.     

论《大学》的道德修养体系

《大学》是早期儒家的一篇结构严谨,体系完整的典籍,与《中庸》、《论语》、《孟子》并称四书,且居四书之首。《大学》的主要内容是“三纲领”和“八条目”,二者是《大学》的两条基本道德修养原则,且构成了以修身为核心的一个互为对应的整体。《大学》围绕“三纲八目”构建了一套修己治人的道德修养体系,同时也蕴含了儒家的内圣外王之道。     

《个人独资企业法》调整主体范围浅议

《个人独资企业法》主体范围不明确 ,造成实践中某些企业难以纳入法制管理。作者认为 ,个人独资企业法的主体应包括有商学的个体工商户、私营企业     

民族村寨文化的复兴历程——以云南石林月湖村撒尼文化变迁为例

改革开放以来的20余年,是少数民族村寨文化受到现代化冲击最为迅猛的时期,民族村寨文化在这一时期先后经历了两次大规模的复兴与重构。20世纪80年代发生的是族群内部自下而上的自发性文化复兴,90年代至今仍在继续的则是“他者”介入后自上而下的引导性文化建构。从本质上看,这两次村寨文化复兴都是民族文化持有者对现代性语境下的族群身份、文化归属、自我认同等所进行的努力与追求。     

Deictic use as a threshold for imaginative thinking: a Peircean perspective

This investigation traces the ontogeny of the use of “I” and how its symbolic use promotes imaginative thinking. Peirce's triadic system is contrasted with Vygotsky's binary system to highlight the import of Thirdness in characterizing the ontogeny of person deictics within conversational roles. Person deictics, such as “I”, are first indexes. Later when their social function/meaning is apprehended, they serve as symbols as well; still later they are used psychologically in self to self monologues, and acquire distinctive interpretants when used unconventionally. Early indexical uses of “I” are non-symbolic – “I” referring to self only absent recognition of conversational roles. “I” is employed symbolically when its referent shifts and when its invariant meaning (speaker) is apprehended. Person deictics enhance the emergence of imagination when the symbolic use transcends their inter-psychological regulation through human to human conversation to their intra-psychological function in self to self discourse. Extension of functional roles (speaker/listener) to dolls/puppets (in representational play scenarios) constitutes an extended use of the symbolic function because inanimates cannot assume conversational roles; and such use triggers the association of different interpretants to the category of deictic use. The symbolic use of “I” as speaker facilitates apprehension of self as object, which is a major determinant of when in ontogeny children extend the use of person deictics from Dynamic to Final interpretants.