New Directions for a Critical Theory of Work: Reading Honneth Through Deranty

Axel Honneth’s theory of recognition has been criticised for presenting a deficient concept of work and the normative significance of work. In recent years Jean-Philippe Deranty, among others, has suggested that Honneth could overcome this deficiency by reintroducing into his mature theory the critical concept of work that first appeared in his 1977–1985 writings. My paper critically reconstructs and assesses Deranty’s position. I argue that Deranty has understated the extent to which his research direction diverges from Honneth’s. Rather than simply nuancing Honneth’s existing philosophical system, Deranty’s work exposes some of its conceptual limits and points beyond it.     

正确认识民族优惠政策

民族优惠政策是中国解决民族问题的重要举措,是社会主义民族关系的主要体现。但长期以来人们对于这一政策的看法并不一致,尤其随着市场经济的发展,国内外不断有人以不同的方式对民族优惠政策提出疑问。因此,有必要从认识上对此予以澄清,以在当前国际民族主义盛行、国内经济差距拉大的现实下,维护多民族中国的和谐与发展。     

《民法典》中准合同制度的历史演变与体系效应

准合同制度是我国《民法典》中的一项重要制度,其包括无因管理和不当得利。准合同概念源于罗马法。随着合同一般概念的发展,准合同概念中的意思论要素被法学家们不断强调,其中,近代自然法学派尤其重视对准合同概念进行意思论的改造。然而,意思论的准合同处于法定之债与意定之债的中间环节,已不再被当代主要大陆法系国家立法所坚持。由于我国《民法典》的立法者采取了实用主义的立法思路,所以,我们应在法定之债模式下理解准合同制度。无因管理制度的准合同属性主要体现在《民法典》第984条中,即管理人管理事务经受益人事后追认的,从管理事务开始时起,适用委托合同的有关规定。然而,这一规定是否具有实际意义值得商榷。准合同理论对不当得利制度的影响主要体现在建构返还法体系和统一化或类型化不当得利返还请求权方面,而非体现在对具体合同条款的准用中。     

国家治理视阈中的“道德承认”原则

中国特色社会主义的依法治国不同于西方资本主义国家的依法治国,其根本区别是:西方资本主义国家的依法治国是以"契约论"为基础,目的是为了保护个体私有财产不受侵犯。而中国特色社会主义的依法治国是立足于公有制经济基础,超越了"资产阶级法权狭隘眼界",把"道德承认"作为国家治理视阈中的价值原则。"以德治国"具有内在客观性,而"依法治国"则具有外在客观性,两者必须相互扬弃对方的片面性而达成和解。"以德治国"需要在国家治理中确立"道德承认"原则,并把"道德承认"原则作为国家共同体的实体性存在论基础。所谓"道德承认"是指,在共同体中,每个个体都应该从至高无上的"善"的理念出发,而不仅仅是从保护个体财产不受侵犯的原则出发,来保证共同体具有绝对的存在论基础的基本理念。因此,"依法治国"不意味着取代"以德治国",而是要坚持两者相结合。"以德治国"提供的"道德承认"原则为"依法治国"提供了终极性价值支撑。     

Examining Honneth’s Positive Theory of Recognition

ABSTRACT

In this article I examine Axel Honneth’s positive theory of recognition. While commentators agree that Honneth’s theory qualifies as a positive theory of recognition, I believe that the deeper reason for why this is an apt characterisation is not yet fully understood. I argue that, instead of considering only what it is to recognise another person and what it means for a person to be recognised, we need to focus our attention on how Honneth pictures the practice of recognition as a whole, which according to him works to make societies into places of greater freedom. This conception of recognition as a freedom-enhancing practice is supposed to provide a solution to a key problem of Frankfurt School critical theory, namely of how to determine the emancipatory practice in which critical theory is rooted, which becomes apparent as soon as one turns to the context in which Honneth originally develops his theory of recognition. At the end of the article, I offer a few reasons for doubting the overly positive picture of the practice of recognition that Honneth provides us with.     

Injustice,Violence and Social Struggle. The Critical Potential of Axel Honneth's Theory of Recognition

Abstract

Honneth's fundamental claim that the normativity of social orders can be found nowhere but in the very experience of those who suffer injustice leads, I argue, to a radical theory and critique of society, with the potential to provide an innovative theory of social movements and a valid alternative to political liberalism.     

论仲裁裁决的撤销与不予执行——兼谈中国《仲裁法》的修改

仲裁裁决的撤销与不予执行制度是法院对仲裁进行司法监督的重要方式。本文在探究该制度在我国的来源、仲裁制度的价值以及对各国仲裁监督制度进行比较后认为,新修订的《仲裁法》不应再拘泥于1991年修订的《民事诉讼法》的规定,特别是“双轨制”和实体审查的规定,在平衡公正与效率两个原则的前提下,顺应国际立法潮流,实行仅对仲裁裁决的程序事项进行司法审查的制度,在撤销和不予执行仲裁裁决制度上实行“单轨制”,本文在文末进一步提出了具体的修改意见。     

论人的联合与双向承认法权

人的联合既是基于承认的欲望,也是承认的实现形式,从而是自由本身;相互承认是公民联合的机制和形式,公民身份则是落实、体现人的联合及其相互承认的枢机,而一以法权体制笼统之,法权即自由。法权秩序的人性基础体现为"最初之人"与"最后之人"的预设,而昭示了不同文化、政治共同体的自我政治-道德理解,展现了它们对于人世生活与人间秩序的可欲图景的不同憧憬。     

国际规范、团体认同与国内制度改革——以中国加入FATF为例

国际规范是国际社会中具有约束力的规则集合体。具有较高权威性的国际规范形成了规范团体。规范团体直接影响着国家的行动空间和行动效力。为了加入规范团体、获得成员资格,国家需要进行国内制度改革以达到规范团体的准入标准。面对国内利益集团等社会力量的各种利益诉求,政府需要为引入新的规范和理念、开展制度改革而进行国内动员,通过媒体的作用引导社会舆论,达成支持改革的共识。为了加入FATF,中国通过学习《40+9项建议》的规则,进行了全面的国内反洗钱制度改革。