立功制度的道德根基考察及其改造

我国刑法第68条规定的立功是我国特有的一项量刑制度,而究其本质可以说是一种国家和犯罪分子的双重功利主义。通过对其道德根基的考察,会发现现行立功制度是一种对告密行为鼓励、对违反社会最基本道德行为褒扬的法律制度,其违反了立法的最根本的道德基础。进而得出取消在刑法总则中对立功制度的规定,在刑法分则的数个重罪中设立特殊的立功条款更为可行。     

论中华慈善文化及其道德精神

内容提要:慈善的要旨是对他人的关爱与帮助。它是人类社会发展和进步的结果,也是人类社会文明的一种重要象征。中国作为文明古国,有着悠久的慈善传统,慈善文化是中华文明的重要组成部分,它有着自身鲜明的特点,并且也蕴涵着极为深刻和丰富的道德精神。     

公务员工资制度改革研究

由于公务员工作绩效难以通过单一的测量尺度表现出来，使得在市场领域中发挥良好作用的工资机制难以完全有效地引入公务员工资收入决定机制设计中。按照委托-代理理论的分析框架，有效的公务员工资应采取固定收入加根据产出确定的浮动收入的形式，只有让公务员承担部分风险才能对公务员的行为起到激励作用。     

Legal obligation as a duty of deference

An enduring question in political and legal philosophy concerns whether we have a general moral obligation to follow the law. In this paper, I argue that Philip Soper’s intuitively appealing effort to give new life to the idea of legal obligation by characterising it as a duty of deference is ultimately unpersuasive. Soper claims that people who understand what a legal system is and admit that it is valuable must recognise that they would be morally inconsistent to deny that they owe deference to state norms. However, if the duty of deference stemmed from people’s decision to regard the law as valuable as Soper argues, then people who do not admit the value of the state would have no duty as such to defer to its norms. And, more importantly, people who admit the value of the state would have a duty not to defer to particular norms, namely those norms which violate the values that ground their preference for a state. This critique of Soper operates within his parameters by accepting his claim that moral consistency generates reasons to act. Even on those terms, Soper’s defence of legal obligation as a duty of deference is unpersuasive. I wish to thank John Tasioulas, Joseph Raz, Bill Edmundson, Adam Cureton, the editors and referees of Law and Philosophy, and the participants of the Society for Applied Philosophy 25th anniversary conference, July 2005, St Anne’s College, Oxford.     

关于传统文化的两个问题

中国传统文化中的基本精神具有永恒的意义,而且一直在随着时代和社会的变迁而发生着深刻的变化。对待传统文化要在肯定的基础上,抱着温情和敬意进行研究;面对现实,积极响应市场经济和社会现状的挑战,进行推陈出新。     

“礼”与创造性的道德教育

"礼"是中国传统道德哲学的核心,体现出以规条训练为基础,最终达到创造性的道德人格的以人为中心的道德教育观.在今天的青少年道德教育中,应该借鉴这种"礼"的德育观,既注重对规条的训练和解释,也要注重培养青少年开放的心灵和反思的能力,最终达到创造性道德人格意义上的"好人".     

Remorse, Reform and the Real World: Reply to Lippke

This article replies to some of Richard Lippke’s criticisms of my earlier article on the issue of whether remorse should mitigate sentence. I query whether remorse-based mitigation must always wait for signs of moral reform, and re-affirm that remorse is worthy of recognition in itself and not just for the moral reform it may bring. I also argue that, where delayed mitigation is appropriate, the task of ascertaining moral reform is not as dubious, practically or in principle, as Lippke maintains. I then confirm that my defence of the principle that remorse should mitigate sentence is not necessarily a defence of current practice.     

高校德育工作网志的构建浅析

当前网志在互联网上发展迅速，已经成为最新的网络沟通方式和信息传播方式。利用这一新的互动型沟通交流形式开展高校德育工作，依据高校德育工作网志设计目标、设计原则、内容选择、网络模块的构建来建立高校德育工作网志，可以更好的适应新形势的发展要求，为高校德育工作注入新的活力。     

“善”作为中国的宗教伦理

在中国快速变迁的经济环境下,善作为中国传统价值中对命运、缘分和报应等信仰的核心存在,是中国道德资本的部分.一些当代的中国人回到传统,从其中的词汇与象征符号中获得个人选择指导来寻求生命的意义和目的.以善为伦理核心的传统道德资本的信仰和实践有助于现代人调适其所处的现代生活环境,并将弥补因为现代化带来的道德与信任的缺失.     

对青少年犯罪的德育预防方式探讨

德育预防青少年犯罪的作用要得以实现,必须注重并研究德育工作方式。在新形势下,德育可以采取确保德育在教育中的首要地位、重视教师的表率作用、研究德育内容与目标相契合的方法三种有效方式来开展。