儒家仁学与普遍伦理

儒学是世界上少有的几个历史悠久、积蕴丰厚、影响巨大的思想化体系之一，它可以与基督教化、伊斯兰教化、印度教与佛教化相并立。儒家仁学，也可称为仁爱通和之学，是儒学的精华，最具有普世性，它可以为人类普遍伦理提供重要的思想基础。仁爱之心是一铆道德行为的基石，培养爱心，扩充爱心，是建设道德明的基础性工程，建设普遍伦理最紧迫、最因难的任务是将爱心扩充到全人类。儒家强调“四海之内皆兄弟”，视天下犹一家，人类只有具备了此种情感和意识，普遍伦理建设才能顺利进行。同样，通和之学用之于道德，便要求打破以部为空的狭隘性，淡化族群仇恨心理，实现真正的博爱。总之，儒家仁学，包括它的仁爱通和之学，会为普遍伦理的建设提供有价值的理念。     

B. F. Skinner's utopian vision: behind and beyond walden two

This paper addresses B. F. Skinner's utopian vision for enhancing social justice and human well‐being as it was introduced in his 1948 novel, Walden Two. In the first part, we address the historical, intellectual, and social context that situates the book in the utopian genre, the critiques of its premises and practices, and the fate of intentional communities patterned on the book. In the second part, we review practices in Skinner's book that advance social justice and human well‐being under the themes of health, wealth, and wisdom, and then focus on contemporary practices that are the legacy of his vision. His vision was neither the a priori truth of a particular premise about human behavior or a necessary practice (blueprint) for an intentional community but rather the use of empirical methods to discover premises and practices that work to advance the health, wealth, and wisdom of individuals and survival of the culture.     

Inhuman development? Technics as enframing or poiesis?

This paper will examine some of the ways in which development has been influenced by the body of ideas known as techne, or technics. This body of ideas focuses on a central theme that envisages technology broadly defined as developing its own impetus that removes it from the control of human agency and that begins to circumscribe and even control human agency. This can be seen as having various impacts on development, notably a subsumption of any concern for human development to issues concerning process and production of outputs. The paper focuses on the approach of Heidegger as he provides an account that places technology at the centre of human being, whilst helping to distinguish both the negative (enframing) tendencies and the emancipatory (or, as Heidegger might have it, poietic) possibilities of technics. The paper concludes by identifying some of these negative and emancipatory influences in the development context.     

警察临战:和谐目标下的危机管理

加强公共危机管理是构建和谐社会的重要内容。警察临战是公共危机管理的重要组成部分,它为公共危机管理决策提供服务,为公共危机管理提供资源保障,它是公共危机管理的重要手段。危机管理是警察临战学的理论基础。     

应然与实然——刑事被追诉人知情权的现状评析及其扩展

刑事被追诉人(即犯罪嫌疑人、被告人)知情权(或称知悉权)是伴随程序主体地位的确立而提出来的.现代刑事诉讼理念要求在诉讼构造的设计方面,努力追求控辩双方的平等对抗.结合我国的刑事司法实践,就需要强化被追诉人的防御权体系,以追求攻防的相对均衡,而知情权则是这一防御权体系的前提和基础.我国现行的刑事诉讼法关于被追诉人知情权的规定尚存不足,需要强化并改进.对被追诉人知情权的探讨离不开对现有法律规定的分析,需要从实然与应然的角度做出评析,不仅要明确知情权,而且还要保障知情权的实现.     

论不追究刑事责任

我国《刑法》和《刑事诉讼法》用三个不同的概念对不追究刑事责任作了规定。《刑事诉讼法》第16条所规定的不追究刑事责任可分为三种情形,但《刑法》第201条第4款中规定的不予追究刑事责任并未归属其中。现行刑事立法在不追究刑事责任的规定中概念不统一,《刑法》在规定不追究刑事责任方面不当缺位,已有的规定也较为粗糙,《刑事诉讼法》缺乏特赦令执行的程序规定,我们有必要完善不追究刑事责任的刑事立法规定。     

论公民平等权意识

平等权意识包括平等权认识、平等权主张和平等权要求三个层次。在当代中国,公民的平等权意识极为淡薄,有其历史和现实的原因。强化公民平等权意识意义重大,有助于建立与WTO规则相一致的市场经济体制和民主政治体制。     

壮族末伦文化现存状况调查及原因试析——以广西靖西县为个案

20世纪70年代之后,壮族末伦文化呈现出了明显衰落的迹象,其传承者势单力薄,受众形单影只。文章认为,导致这一现象的产生主要有现代化生活方式的影响与冲击;特殊历史文化背景的制约与束缚;对民族民间文化的错误定位;对原始宗教问题的片面认识和对文化保护的“静态”做法等五个方面的原因。     

日本警察临战保障及其启示

要保证警察临战职能作用的有效发挥,强有力的保障不可或缺。日本十分重视警察临战保障,运作模式独具特色。日本强调临战保障的法制化、现代化及社会化,其经验和做法非常值得我们学习与借鉴。     

坚持从严治党巩固执政地位

学习江泽民同志“七一”重要讲话 ,认识苏联、东欧共产党丧失政权的教训 ,分析我党巩固执政地位的优势和面临的考验 ,提出按照“三个代表”要求 ,从严治党 ,加强党风廉政建设 ,保持党和国家长治久安的落实措施。