《合同法》第121条中“第三人”的理解与适用

为科学界定债务人违约的不同情形,《合同法》第121条对此作了专门规定。但其内涵有待进一步明确。对“第三人”的界定涉及到合同的相对性原理,并在实践上影响合同双方当事人的利益平衡。第三人的范围应采取较为严格的标准,这有经济、公平等方面的考虑。     

认识相对主义与诉讼的竞技化

在当前证据法学研究中 ,存在着将认识相对性加以绝对化的倾向 ,由于实质真实的发现被认为是不可能的 ,因此形式正义取得了凌驾实质正义的地位。在这种观点的影响下 ,诉讼在一定程度上成为一种只重形式不重实质的活动 ,诉讼变成输赢之争而非是非之争。因此 ,新一轮对诉讼程序的轻视随之产生 ,其突出表现是普通程序简易审和引入“辩诉交易”。为了防止实质的不正义为程序正义所掩盖 ,我们应当重新审视客观真实的价值     

Individualism,contractarianism, and morality

This study develops the ethical implications to ascribing to both individualism and contractarianism as ethical postulates. We define moral individualism as defining the morality of all normative judgments concerning human action in reference to the extent that these actions allow individuals to achieve their interests. Contractarianism defines right and wrong in terms of the conduct proscribed in voluntarily joined contracts. This individualistic-contractarian ethics is inherently relativistic. Right and wrong are defined only with respect to the actions of the set of individuals joined in contract. Yet, it is argued that the individualist-contractarian morality can be defended because it provides both clear definitions of right and wrong and provides individuals with arguments and incentives to do that which is right.     

文化相对主义述评

文化相对主义的产生及其理论的应用,使美国文化人类学有了自己的理论体系,形成了自己的研究方法。由于鲍亚士及其门生对文化相对主义的不断充实与发展,使它替代了进化学说和传播理论,使其理论在一定时期成为权威性的解释而广为流传。这在一定程度上有自己的进步性和合理之处,对丰富文化人类学的研究和推动文化人类学的发展作出了一定的贡献。文化相对主义远不是文化人类学思想的终结,它显然存有理论研究的缺陷和方法论上的不足。     

Pseudo-communication and the return of the sophist: Thank you for smoking,at first sight

Abstract

The present era is one of pseudo-communication and overwhelming relativism, where, at best, the ability to persuade one's opponents or a potential audience of the ‘rightness’ (as opposed to the communicable ‘truth’) of one's position, is all important. A closer look at the recent film, Thank you for smoking, shows it to be a stalking horse for precisely this kind of pseudo-communication and relativism, and an all the more successful one in light of its rhetorical sophistication and entertainment value. However, this is no reason to give up on the old-fashioned notion of communication (or ‘truth’), even if one has to reject the illusion – so long entertained by Western philosophy – of unambiguously clear communication of the ‘truth’ in any univocal or absolute sense. Through an analysis of the film in question an attempt is made here to demonstrate that it is a supremely persuasive piece of sophistry in the sense that Plato gave to the term, but that today (given what one has learned from the post-structuralist thinkers), instead of rejecting it on this basis, one should appropriate its lessons in rhetoric and turn it against itself, showing how a complex notion of communication and ‘truth’ of a certain kind may be uncovered in its interstitial rhetorical spaces. This is of particular importance to South Africa, given the fact that ‘persuasive communication’ forms part of curricula in communication studies. The paper aims to show how short sighted the unqualified emphasis on ‘persuasion’ is, especially in South Africa.     

论罪刑法定原则的刑事司法意义——从一起强迫介绍妇女“做小姐”并收取中介服务费的案例谈起

在刑事审判阶段,作为刑事司法主导力量的法官应当在刑事审判中坚持价值中立、地位中立。在定罪方法上应当公正,即必须有利于限制刑罚权并且不得超法规加重被告人的刑事责任,这也是罪刑法定原则在刑事司法中所坚持的价值中立取向的必然结论。在认识论上应当坚持相对主义。法官有权以刑法规范为据而改变控诉罪名。     

人类学视野下的文化相对主义及其反思

文化相对主义不仅仅是一个哲学问题,更是文化人类学中一个重要的基本理念问题,它牵涉到人类学家对于人性、文化等问题的根本立场,是人类学中无法回避的概念。文化相对主义对于反思现今全球化、国际关系、文明冲突等问题具有很大借鉴意义。     

文化相对主义视角下的卢旺达国际刑事法庭

文化相对主义对战争罪行的追诉和国际刑事法院的创立有不可忽视的作用,能充分考虑文化差异的国际刑事法院更有利于正义的伸张.文化能影响证人证言的采纳、种族灭绝等国际罪行的界定和正确的量刑,因此建立只对国内法院无法或不愿意管辖的国际罪行行使管辖权的国际刑事法院才是最好的选择.     

The International Regulation of Trade in Wildlife: Institutional and Normative Considerations

Global governance and sustainable development may be at odds with each other if the former implies highly centralized forms of natural resource management. Proponents of international regulation of trade in animal and plant parts argue that the dictates of environmental necessity outweigh the concerns of those to whom this regulation represents a fundamental imposition upon their way of life and economic opportunities. More specifically, such regulation (represented primarily by the Convention on International Trade in Endangered Species) is necessary because the value of biodiversity must supersede that of cultural tradition and economic opportunity costs associated with either refraining from trade or enforcing trade bans/regulation. Critics charge this is a western-oriented approach that fails to take into account the need for international trade in order to sustain local enthusiasm for trade limitations in southern states and amongst indigenous communities in the south. This paper will analyze this debate, with reference to CITES, and suggest that the need for habitat protection may be the only way to close the divide between hardened ideological positions.     

On relativism

Abstract

This article reviews two recent books, The Poverty of Relativism by Boudon and Relativism by Baghramian. Both works provide accounts of relativist writings and take up anti-relativist positions, Boudon in particular claiming that relativism is now a prime danger to modern culture. This review article suggests that the term relativism remains ill defined and the animus against relativism in these works is driven by a barely disguised hostility to what is seen as the moral weakness of postmodernism. This response to postmodernism's celebration of diversity seems to want to take social theory back to notions of absolute cultural progression.