Writing,Space and Authority: Producing and Critiquing Settler Jurisdiction in Western Australia

On the edge of Stirling Gardens in central Perth, Western Australia, five large, old-fashioned pen nibs stand in a curved line, their tips in the ground. Anne Neil’s sculpture, Memory Markers, commemorates the history of this site, which includes the Supreme Court. Taking this sculpture as an emblem of writing, which in the context of its setting highlights the relationship between literature and law, this article explores the image of the pen in the ground. As a symbol of literacy, it evokes the powerful network of discourses—particularly law, science and religion—that underwrote the imperial project. It signals, in Michele Grossman’s terms, “the event of literacy [that] radically interrupts and disrupts—but never eliminates—pre-existing Aboriginal epistemologies”. The article goes on to explore the sculpture as a symbol of the assertion of jurisdiction, the speaking of law in and over colonised space. It analyses a group of written texts associated with this site, from colonial legal assertions of jurisdiction over Aboriginal people in Edward Landor’s The Bushman (1847), through a proclamation under the Aborigines Act 1905 (WA), to Stephen Kinnane’s Indigenous family memoir of life under that act, Shadow Lines (2004).     

死亡补偿费研究——尝试一种非主流观点

死亡补偿费的性质不仅关系死亡的民事救济,还涉及生命权的有无以及宪政和刑法理论对于生命的关注.现行法将死亡补偿费定性为对财产损失的赔偿,客观上把人看作获取收益的工具,有悖生命伦理.死亡补偿费应该是对生命损害的补偿,死亡赔偿项目除包括死者生前的健康和财产损失,现行法规定的其余赔偿项目都应以死亡补偿费概括.死亡补偿额以35岁为基数,赔偿可支配收入35年,每增加或者减少一岁,减少一年,最低赔偿不低于10年,对二亲等亲属的赔偿数额酌减.     

未来社会的一种精神自觉与生活态度

从思想史这个角度看 ,人类自觉精神的拓展与深化是无所不及的。近代以来 ,人的自觉与主体精神的高扬使人的解放成了时代的主题。相信经历全球现代化的过程 ,人类自觉精神的拓展必将叠位于中国传统文化的仁善之域。仁、孝在未来社会作为人类的自觉精神和生活态度将予以确认。     

少数民族农村社区文化生活与精神文明建设 --以云南罗平多依村布依族调查为例

通过对云南罗平县多依村布依族的调查发现,随着经济与社会的发展,社区文化对区域人群的影响作用和协调功能日益凸现,然而,受到经济发展相对滞后、教育水平偏低、信息渠道单一等因素制约,目前的农村社区文化不能适应村民不断提高的精神文化需求.鉴于此,建议在发展农村经济的基础上,强化基层组织的引导职责,以传统的农村家庭功能单位为依托,努力探索有地区特色的社区文化发展模式.     

改革开放时代大学生对人生的思考

改革开放二十多年来,如何实现人生价值是大学生一直关心的问题,他们对人生的疑问和思考随着改革的进展而发展变化。本文追踪了二十年来大学生思考焦点的转变,并探讨了这些转变得以发生的社会基础和环境。     

The paradoxes of the ‘everyday’: scrutinising the local turn in peace building

With the advent of the local turn in the mid-2000s, critical approaches have attempted to rethink peace building from the bottom up, placing local agents at the centre of the debate, declaring the end of top-down governance and affirming the fragmented, complex and plural nature of the social milieu. While local turn approaches have become popular in peace-building theory, this article invites the reader to question and problematise the local turn’s use of the concept of ‘everyday’, in order to explore paradoxes and contradictions that indicate the need to think more deeply about the impact of the local turn’s project of critique.     

The everyday peace project: an innovative approach to peace pedagogy

A critical task for peace pedagogy is to challenge views of peace as primarily responses to declared war. Crisis-based politics tend to focus on exceptional situations and fail to capture the entire spectrum of violence. Premised on the idea that peace cannot be understood in isolation of larger structural problems, this paper proposes the concept of ‘everyday peace’ as a framework for peace education. Drawing from a pedagogical initiative, we examine how students engage with the concept of everyday peace and present our findings in three related domains: (1) definition of everyday peace, (2) application of everyday peace principles and (3) role of collaboration in everyday peace approaches. Our analysis underscored two important themes in participants’ definitions of everyday peace: (1) peace as a value-based praxis and (2) individual-level and systemic components of everyday peace. Applying these principles to a violent event in the local community, participant responses emphasized compassion, cultures of peace and the need to draw reflexive, meaningful connections between local and global contexts. The participants also outlined the synergistic role of collaboration in everyday peacebuilding. We discuss our findings in relation to extant research and consider implications of an everyday peace framework for holistic peace education.     

未成年人不能适用无期徒刑的误区——以刑法第49条和第17条第3款的关系为中心

未成年人能否适用无期徒刑,理论上的观点是否定说。其理由是刑法第49条规定,未成年人不得适用死刑,其法定最高刑就是无期徒刑;根据刑法第17条第2款,无论从轻或者减轻处罚,都不能适用无期徒刑。司法实践一直都肯定未成年人可以适用无期徒刑,但缺乏正确的理由支持。否定说的错误在于混淆了法定刑和宣告刑的界限,未成年人不得适用死刑,其含义是宣告刑而不是法定刑。决定未成年人的责任时,首先应引用刑法第17条第3款,根据其法定刑,最高可以是死刑,如果不需要判处死刑,就是遵守了刑法第49条的原则。虽然大多数情况下,引用刑法第17条第3款就足够了,但是,在绝对确定的死刑以及情节冲突的情况下,必须引用刑法第49条才能解决问题。由于刑法第49条是个原则性的规定,必须修正才能更好地适用。     

依靠法治满足人民对美好生活的要求研究

美好生活是人民对于高品质生活的理想追求,而法治则在满足人民美好生活方面发挥着至关重要的作用.要通过法治的平等原则确保人人拥有平等的人格、规定人人相同的地位以及赋予人人同样的法律机会,为人的尊严感的达致奠定基础.人民福祉是法治的根本目标,要通过法律制度来缩小收入分配差距、确保不同群体之间资源的公平分配以及地域发展上的互补...     

In pursuit of happiness: Life satisfaction drives political support

It is argued in this article that citizens in democracies use their subjective well-being (SWB) as an evaluative criterion when deciding how willing they are to support and comply with government dictates (political system support). When life is satisfactory, government authorities are rewarded with support, when it is not, citizens punish authorities by withholding their support. To make sense of the relationship, it is suggested that citizens act as if they have signed a happiness contract with ‘those in power’. In support of this argument, comparative survey data shows that SWB predicts attitudes on political system support across country contexts and under strong control conditions. Establishing that the relationship is causal, panel data documents that attitudes on political system support can be undermined following the termination of a close personal relationship, and that the causal effect is mediated via changes in SWB. Finally, as predicted, the happiness-support relationship is weaker among individuals who are high on spirituality/religiousness and attribute blame for external events to both worldly and non-worldly powers.