试论中国古代家庭及其法律制度

在中国古代社会里,＂家＂乃是根据一定的伦理规则组织起来的小社会,在家庭内部的秩序必须遵循＂尊卑有序,长幼有别＂的原则。中国古代家与家族或户的概念是有一定区别的,家庭内部成员之间有家长权、财产权等权利分配,从而产生了复仇、容隐、同居共产等家庭法律制度。     

划损机动车案件的工具痕迹初探

鉴于目前使用硬物划损机动车的案件日益增多，文章收集了大量此类案件的资料，并通过实验方式，归纳了几种较为常见的作案工具痕迹特征，为分析判断作案工具提供参考，同时通过工具痕迹进一步分析刻画犯罪嫌疑人的行为特征与人身特点。     

Apostolic Minds and the Spinning House: Jane Ellen Harrison and Virginia Woolf's Discourse of Alterity

Jane Ellen Harrison (1850–1928) and Virginia Woolf (1882–1941) are two of the most iconic figures in British feminist history whose enduring influence have helped create and sustain a multitude of feminist discourses. Interestingly, both produced their landmark feminist studies in Cambridge when it was, arguably, the most aggressively anti-feminist institution in Britain at that time. Evidence of the kind of institutionalized disciplinary control Cambridge historically exercised on women can be found in the three Committals books (1823–1894) of the Spinning House (1631–1894) in the University archives. So called because the inmates were given wool to spin, the Spinning House was a penitentiary for young girls who were judged to be compromising the morals of the undergraduates. The Spinning House had its basis in the legal authority of the University which declared ‘That the University by virtue of their Charter sanctioned by Act of Parliament, have an undoubted right to cause the Public Street to be inspected, and loose and disorderly women to be taken up and sent to the Spinning House or the house of correction’. Against the background of the culture encapsulated by the Spinning House, women academics, in the late nineteenth and early twentieth century, were making tremendous efforts to bring about intellectual equality. And though the two—the spinner and the woman student—occupied mutually exclusive spaces, they were nevertheless held on the margins of the power structure that produced both. This paper examines the socio-historical context and the puritan intellectual politics of Cambridge against which feminist theories of Harrison and Woolf were produced to identify some of the methods with which they negotiated masculine orthodoxy and structured their feminist discourse of alterity.     

社保基金的产权分析及投资选择

面对通货膨胀带来的资金贬值风险,在基金规模及投资运营现状分析基础上,社保基金需要根据产权属性和权能结构,在银行存款、政府债券与企业债券、抵押贷款与信托基金、实业投资、股票等金融工具中进行投资组合选择,以实现保值增值目的。     

知识产权全球治理的结构功能主义解读

知识产权全球治理是一种不同于传统的新型治理系统,治理功能的实现不再是民族国家单独作用的结果,而是民族国家之间、民族国家与其他主体相互作用的结果。文章以结构功能主义作为分析框架,分别从适应功能、目标达成功能和维持功能三个层面对知识产权领域中的全球治理进行解读,认为非政府主体在全球治理结构中占据了更为重要的位置,但并没有改变政府的主导地位。不同治理主体之间不仅存在着合作,也存在着冲突。知识产权全球治理系统在促使治理目标实现的同时,也有可能导致公共利益和弱势主体的利益受损。     

动物法律地位确置论

动物应当受到保护,人应当给予动物应有的生存条件.然而,人类中心主义的价值观必然是不可超越的,同时,绝对的人类中心主义已经不能适应社会的发展,相对的人类中心主义成为时代的主旋律.动物主体论脱离现实的论调理应受到我们的批判,结合我国国情,以物权法和侵权责任法为基础,动物应当被认定为客体,是人所管领的财产.     

科学文化素质：中国梦的智力支持与精神动力

实现中华民族伟大复兴的中国梦必将是中华文化的全面复兴.人民群众在实现中国梦的实践中具有主体地位,中国梦的实现依赖于国民的整体素质.科学文化素质作为主体的核心素质,包括科学素质与文化素质两个方面,科学文化素质可以为实现中华民族伟大复兴的中国梦提供智力支持与精神动力.     

从土地所有制的角度解读中国古代官僚制的经济基础——一项基于新制度经济学的分析

新制度经济学的产权理论认为,产权具有残缺性和可分割性的特征.运用产权理论对中国古代土地制度进行分析可以发现,中国古代帝国社会中国家（君主）掌握的是土地产权结构中的所有权,社会成员拥有的是土地产权结构中的占有权和使用权,由此形成的一种具有高度残缺性特征的土地产权制度形态,阻碍了清晰的土地私有观念和土地私有制度的形成.因此,中国古代官僚制最基本的经济基础是全国范围内高度集中的土地所有权,而政治权力与土地所有权在国家层面上的高度统一使得君主成为一国之内最大的地主,官僚制体系主要是作为君主王权的代理者而存在,而能否控制官僚群体对社会的提取限度则成为维系帝国王朝政权存续的基本前提.     

论虚拟财产若干法律问题研究

这是一个数字时代，虚拟财产逐渐进入并影响着人们的生活。关于虚拟财产的概念、性质以及虚拟财产的转让等，成了法律理论界和实务界不能回避的问题。本文结合法律理论和实践对以上若干问题进行了分析，认为虚拟财产不是物权。从不同主体的角度看，在不同的情形下，虚拟财产可能是著作权，可能是债权，还可能既包括著作权又包括债权。     

Meiji Japan's China solution to Tokugawa Japan's China problem

The underlying concern of this article is with the function and purpose of the normative imaginary of ‘China’, Chūgoku (Zhongguo) or Chūka (Zhonghua) in the Japanese discourse up to and around the mid-nineteenth century; namely, how it was deployed to make sense of the historical situation facing the contemporaries amid the combined internal and external crises and how it structured the range of options available to them. To exemplify this, we first turn to the debate of the shape of the polity that straddled the critical decades of 1850s–1860s. The self-conscious restoration of a past political ideal was the ostensible justification of the revolutionary overhaul, but in terms of the models of polity, there existed very different versions and understandings of what past could or should be restored. In the classical conceptual language of politics, the choice was between the hōken and gunken model. While the year 1871 saw a closure that cast Meiji as a gunken revolution, the debate continued beyond and the shift of preferences from hōken to gunken needs to be explained. In arguing for Meiji as a ‘Chinese revolution’, we can further point to the surprising degree of overlap between the concerns of earlier Edo-period commentators and the actual factors of the revolution when it finally arrived. Lastly, the normative imaginary of China is shown to have served as the key mediating filter for processing and appropriating the West both before and after the Meiji revolution.