论利用影响力受贿罪司法认定中的几个问题

利用影响力受贿罪是《中华人民共和国刑法修正案（七）》中的新增罪名,虽然其在犯罪构成上与斡旋受贿行为有相似性,但在具体理解上却有明显的区别。利用影响力受贿罪的犯罪主体不仅包括了近亲属还包括了“其他”密切关系人,在近亲属的理解上应当采取民事关系认定中的广义概念,在其他密切关系人的认定上要结合客观条件具体判断,做到主客观相统一。在判断行为人是否利用影响力时,应按照一般人的标准进行事前判断,在影响力对象的判断上需要结合具体情况具体分析。     

法律的生成———边沁的法律概念的构成

边沁的法律是主权者的命令这一定义是其价值追求与逻辑推演的结果,经解释性研究而展放出边沁创立这一定义的整体思想框架,即边沁以安全、生存、富裕、平等为价值序列体系;依据经验主义本体论,反驳了自然法与自然权利的虚有性,确定了快乐为立法追求的根本目标,进而,以其价值序列体系与功利计算方法来推导出他的主权者,以道义逻辑推导出命令,最后推导出法律是人民意志的表达。     

论法的价值层次

随着人类社会的演进和人类理性的发展 ,法的价值层次逐渐显现出来。伴随法的不同发展阶段 ,它体现为 :作为基础性价值的秩序、作为扩展性价值的功利和作为法的终极价值的正义     

规范性、主体性与德育价值观的辩正

德育要实现社会发展价值与个体发展价值的统一,关键是规范性与主体性的统一.但学界过去对屯此所作的论证由于基于"社会一规范性"、"个体一主体性"这种简单对应对立的思维模式,因而并未找到二者有机统一的内在机理.从道德的根本属性上看,一定时代的普遍伦理、一定文化的核心价值和一定阶级的价值导向以及个体人格理想的规范性同类的主体性、文化与阶级主体性和个体主体性在其内部结构层次上是交互统一的.为确立上述德育价值观在市场经济中的实践形态,应对传统内容派和现代形式派德育模式作辩证分析,从认识、实践、审美的角度对德育中的主客体关系进行全面理解和运用,把主体性资源的开发同道德价值的规范结合起来.     

亚里士多德和黑格尔的无限

亚里士多德和黑格尔分别处于人类反思第一、第三时期顶峰,在他们二者的著作中都对"有限-无限"这一对范畴作了精湛、严密的分析.通过对亚里士多德和黑格尔对这一范畴的对比分析,有助于我们现在更准确、辩证地把握它们.     

Police Perspective: Discovering Hidden Truths in Domestic Violence Intervention

The article is designed for intervenors of domestic violence. It examines a miriad of issues faced during intervention. The purpose of the article is to discover hidden truths and understand more clearly what intervenors are dealing with.     

Values,Frames, and Persuasion in Presidential Nomination Campaigns

This paper examines the persuasability of rhetorical value framing within a presidential nominating campaign, in an effort to understand how values and value-laden language may provide useful signals in electoral contexts where partisan cues are absent. Relying on a survey-experiment conducted during the 2000 Republican nomination campaign, I evaluate the relative persuasiveness of arguments framed in either individualistic or egalitarian terms. Drawing upon an “active-receiver” model of framing effects, I posit that Republican primary voters respond more readily to candidates when they use individualistic frames than when they use egalitarian frames, because individualism is a more “chronically accessible” value construct for Republicans. Furthermore, I hypothesize that this dynamic is particularly pronounced among more educated respondents, who have been trained to recognize abstract value cues and automatically apply them to applied political contexts. The experimental findings support these hypotheses.     

治安价值论

治安的价值问题是治安学最为基础和最为核心的问题之一。治安的价值问题源于具体的治安警务实践,由于治安警务与单纯的打击刑事犯罪的警务有很大的不同,经常直接触及社会的道德价值问题而陷于困境。治安的价值存在正负两个方面。治安的正价值主要体现在它是社会存在的基础,是社会发展的基本条件,没有治安社会就有可能解体。治安的负价值就在于它在一定社会制度下,可能成为社会发展的阻碍力量,制约人的个性的自由发展。     

Why We Punish in the Name of Justice: Just Desert versus Value Restoration and the Role of Social Identity

Two different notions of justice might motivate people to demand punishment of an offender. The offense could be seen as lowering the victim’s and community’s status/power position relative to the offender, requiring a degradation of the offender to restore a moral balance (just desert). Or, the offense could be seen as questioning community values, requiring a reaffirmation of those values through social consensus (value restoration). Two studies referring to tax evasion and social welfare fraud yielded supportive evidence. Just desert was related to traditional punishment, especially when participants did not identify with a relevant inclusive community (Australians). Value restoration was related to alternative (restorative) punishment, especially when community values were regarded as diverse and requiring consensualization. It tended to be related to traditional punishment when community values were regarded as clear and consensual.

杜威的“民主共同体”思想述评

杜威以道德伦理价值为基础,提出了建立"民主共同体"的社会政治哲学思想."民主共同体"的社会形态观念体现了杜威对人的价值和人的本质的新认识.其提出"民主共同体"思想的目的是使人类达到"实现每一个人的解放和全面发展"的社会理想状态.这是杜威"民主共同体"思想的内在本质.