When Will a Victim Be Secondarily Victimized? The Effect of Observer's Belief in a Just World,Victim's Innocence and Persistence of Suffering

According to the belief in a just world (BJW) theory, the most threatening victim for the observers' BJW is the innocent victim whose suffering persists. Consequently the innocent victim whose suffering persists should be more secondarily victimized by high-BJW participants than by low-BJW participants. However, research has never systematically tested this basic prediction of the theory. In these two studies we tried to determine the impact of the observer's BJW, the victim's innocence, and the persistence of the victim's suffering on secondary victimization. In study 1, an interaction between BJW and victim's innocence was found on the attractiveness of the victim. In study 2, an interaction between BJW, victim's innocence, and persistence of suffering was found on the derogation of the victim.     

The philosopher’s courtly love? Leo strauss, eros, and the law

This essay poses a critical response to Strauss’ political philosophy that takes as its primary object Strauss’ philosophy of Law. It does this by drawing on recent theoretical work in psychoanalytic theory, conceived after Jacques Lacan as another, avowedly non-historicist theory of Law and its relation to eros. The paper has four parts. Part I, ‘The Philosopher’s Desire: Making an Exception, or “The Thing Is...’’’, recounts Strauss’ central account of the complex relationship between philosophy and ‘the city’. Strauss’ Platonic conception of philosophy as the highest species of eros is stressed, which is that aspect of his work which brings it into striking proximity with the Lacanian-psychoanalytic account of the dialectic of desire and the Law. Part II, ‘Of Prophecy and Law’, examines Strauss’ analysis of Law as first presented in his 1935 book, Philosophy and Law, and central to his later ‘rebirth of classical political philosophy’. Part III, ‘Primordial Repression and Primitive Platonism’, is the central part of the paper. Lacan’s psychoanalytic understanding of Law is brought critically to bear upon Strauss’ philosophy of Law. The stake of the position is ultimately how, for Lacanian psychoanalysis, the Law is transcendental to subjectivity, and has a founding symbolic force, which mitigates against speaking of it solely or primarily in terms of more or less inequitable ‘rules of thumb’, as Plato did. Part IV, ‘Is the Law the Thing?’ then asks the question of what eros might underlie Strauss’ paradoxical defense of esoteric writing in the age of ‘permissive’ modern liberalism – that is, outside of the ‘closed’ social conditions which he, above all, alerts us to as the decisive justification for this ancient practice.     

跨越时空的暗合与偶中——明代民歌的后现代观照

西方20世纪中叶出现的后现代主义思潮，以其对旧秩序的颠覆、消解和批判而引人注目：而直出肺腑、率性大胆、担当“发名教之伪药”重任的明代民歌，对传统诗文创作乃至整个社会伦理观念也形成了极大的冲击。在后现代语境中考察和审视明代民歌张扬个性、蔑视各种束缚的内在特质，有助于人们在更广阔的文化背景下重新认识明代民歌和与之有着紧密联系的文艺革新思潮的价值。     

试论宗教自由的规范构造--以联合国和我国相关文件为背景的分析

联合国和我国相关文件或条款不乏相通之处,对此,可以从语言和逻辑两个角度进行分析。宗教自由,从语言上讲,可以体现为确认、行使、限制和保证等条款;从逻辑上讲,则体现为意志自由和行为自由。而所谓“信仰自由”,可以说,更多是一种权利,而不是自由。在宗教自由的语言结构和逻辑结构之间,存在着某种对应关系。     

冲突与整合:乡土社会视野下的法律信仰

依法治国,建设社会主义法治化国家,离不开广大乡村地区的法制现代化。培植村民的法律信仰,在法治化过程中具有非常重要的意义。然而,在乡村日常生活中,人情、道德、习俗等信仰与法律信仰的冲突,对培植村民的法律信仰有相当程度的影响,合理地整合、消解这些信仰冲突,对培植村民的法律信仰有积极的作用。     

中国古典法律解释的三种样式——官方的、民间的和司法的

与形态各异的历代法律制度形态相对应,中国古典法律解释方法亦呈现出多种样式。官方解释在古典中国的法律解释体系中发挥着无可替代的主导作用,但这种事实并不影响民间解释和司法解释在历代法律实践中所发挥的重要作用。本文分别从三个方面剖析中国古典法律解释的三种样式。     

超越“传统与现代”：法律多线现代化

相关研究或明或暗地将“传统与现代”作为民间法与国家法的重要区别。然而,民间法与国家法都是各自以一种进化的方式发展起来的,都有自己的历史和现实,并都在内外因素作用下不断变迁以适应现代社会,都有自己的经验、理性和正义观,都满足一定的社会需要,都有传统性和自己的现代性,都有自身的现代化进程。而且,国家法与民间法从来都是相互影响并由此在一定程度上相互转化和承认,“你中有我,”“我中有你,”交错混杂。将国家法和民间法作现代与传统的区分缺乏事实和理论依据。在法律多元的社会中,法律现代化是民间法与国家法各自在内外因素作用下的多线现代化。我们应当引导民间法的现代化,确保民间法现代化与国家法现代化的协调,确保正义的弘扬和社会的和谐。     

民间法研究之于中国法学：意义与方法启示

现时的中国法学正行进在多元路向上。民间法作为法律的社会化阐释方式,一方面作为法律多元之一而有利于法律的多元本质阐释,另方面作为媒介法律与社会的方式而助益于解决法律内部的逻辑困境和实现法治。民间法要以法源等方式和途径在制定法中凸现自身的存在和价值,才能助益于法治的实现。民间法研究不仅以条分缕析的问题意识、疑难思维突破和弥补系统论法律思维方法的局限性,而且在其中渐进的、点滴的展现和型塑着作为法的目的与价值素材的时代精神及其自身,因而从思维方法和目的与价值两方面不断型塑和提升着中国法学的科学性。     

试论中国人的无讼意识及其影响——一个个案的法社会学分析

自中国启动法制现代化事业以来,中国人的权利观念主体意识得到了极大的增强,但无讼意识仍然存在于人们的脑海里,挥之不去,与法制现代化事业形成了一种张力.一方面无讼意识阻碍了法制现代化事业的推进.另一方面,当国家制定法与民间习惯法发生冲突而无法调和时,人们规避制定法转而诉诸自己所熟悉的乡规民约来解决身边的纷争.这时,无讼意识实际上起到了一个促进民间法向国家制定法融合和转变的作用.     

需要何种法律信任

"法律信任"对"法律信仰"概念的修正,实质走向了一个韦伯式概念,其理论本身在很大程度上也是韦伯命题的理论映照。这一韦伯式的"法律信任"概念,无论是在理论上还是在现实上都面临着巨大的困难,这种双重困难指向同一问题:"法律信任"如何可能?由此,立基于韦伯式的形式法律理论之上,不可能产生真正的"法律信任"。"法律信任"概念要想有意义,就必须建立在一种更具实质性的法律理论之上。