论董事“善意”规则的演进及其对我国的借鉴意义

从我国公司法的规定来看,勤勉义务和忠实义务不能完全涵盖董事对公司和股东造成损害的不当行为,亟待突破公司法关于董事勤勉义务和忠实义务的框架。在此方面,美国特拉华州公司法中的"善意"规则的演进对我国具有借鉴意义。在特拉华州,确认"善意义务"的独立性有其客观价值,但也存在逻辑困境,故存在巨大争议。我国学者对于引入董事的"善意"规则存在两种截然不同的观点。为应对实践中纷繁复杂的董事责任纠纷,我国应立足于实践需求,通过理论创新,将董事"善意"规则确定为董事信义义务制度的内涵,甚至将"善意义务"定位为独立的董事义务也未尝不可,但暂时不宜将公司合规确立为独立的董事义务。     

“优良家风”入法:性质、意涵和适用

《民法典》作为中国第一部以法典命名的法律,是一部固根本、稳预期、利长远的基础性法律。研究《民法典》中部分重要条款的理解与适用,既关系到坚持以人民为中心的发展思想的贯彻落实,也关系着国家治理体系的进一步完善。就《民法典》婚姻家庭编而言,《民法典》新增了“优良家风”条款。该条款有其独特的立法背景,其性质属于一项原则性规定,在司法适用中应根据不同情况采用不同适用方法。     

从《物权法》第106条的规定审视我国的善意取得制度

善意取得制度适用范围的扩大,是我国《物权法》的一大特点,将善意取得制度扩大适用于不动产,体现了对交易安全的着重保护,然而考察传统民法的体系可以发现,对不动产的交易安全,往往是由公示公信原则来保护的,这样的体系在大多数大陆法系国家的民法典中也得到了一致的遵循。那么,将善意取得适用于不动产后,如何与公示公信原则衔接便成了一个重要的问题。考察《物权法》草案,可以发现,原本的善意取得有四个要件,而最后出台的《物权法》删去了其中的“转让合同有效”这一要件,这一修改很难找出其学理上的依据,且与民法体系不合。     

论善治理论对高校学生社区管理的指导意义

兴起于20世纪90年代的西方治理理论中的“善治”理论为各国提供了管理上的创新模型和分析框架。善治是实现高校学生社区管理目标的重要途径,其合作治理理念为高校学生社区管理提供了新的管理思路。善治的基本特征为高校学生社区管理提供了所应坚持的原则。善治也是改善学生社区环境、社区服务、社区文化的有效途径。     

论诚信原则与诉讼欺诈的法律规制

在诉讼法中确立“诚信原则”是对当事人主义诉讼模式过头之势的克服,也是支撑整个社会诚信价值的根基。诉讼欺诈以欺诈公权方式危害维护诚信价值根基的司法体系,具有特殊的社会危害性,应当作为一种相对独立的规制对象,构建诉讼法、侵权法、刑法三层立体的法律规则体系,以有效遏制诉讼欺诈现象的发生。     

Sexual Orientation Discrimination after Grant v South-West Trains

In Grant v South-West Trains [1998] ECR I-621, the European Court of Justice implied that, as a general matter, discrimination against an employee on the ground of sexual orientation did not violate Article 141 EC. This article argues that Grant rests on shaky foundations, in that it is conceptually inconsistent with the Court's earlier decision in P v S and Cornwall County Council [1996] ECR I-2143. Furthermore, the scope of Grant has since been qualified by decisions of the European Court of Human Rights – decisions which may well have undermined the status of the case more broadly. However these difficulties are ultimately resolved, the Court of Justice's treatment of sexual orientation discrimination exposes flaws in its approach as a self-proclaimed constitutional court.     

Well-Being in the Welfare State: Level Not Higher, Distribution Not More Equitable

The terms well-being and welfare are Often bracketed together, especially well-being and state welfare. The level of well-being is believed to be higher in welfare states, and its distribution more equitable. This theory is tested here in a comparative study of 41 nations from 1980 to 1990. The size of state welfare is measured by social security expenditures. The well-being of citizens is measured in terms of the degree to which they lead healthy and happy lives. Contrary to expectation, there appears to be no link between the size of the welfare state and the level of well-being within it. In countries with generous social security schemes, people are not healthier or happier than in equally affluent countries where the state is less open-handed. Increases or reductions in social security expenditure are not related to a rise or fall in the level of health and happiness either. There also appears to be no connection between the size of state welfare and equality in well-being among citizens of the state. In countries where social security expenditure is high, the dispersion of health and happiness is not smaller than in equally prosperous countries with less social insurance spending. Again, increases and reductions in social security expenditure are not linked with equality in health and happiness among citizens. This counterintuitive result raises five questions: (1) Is this really true? (2) If so, what could explain this lack of effect? (3) Why is it so difficult to believe this result? (4) How should this information affect social policy? (5) What can we learn from further research?     

全面深化劳动竞赛为天津又好又快发展建功立业

我市工会开展的"五比一创"劳动竞赛,紧扣时代主题,适应了我国社会发展新阶段的新要求,得到了各级党委的高度重视和行政的大力支持。在各级工会的精心组织、具体实施、狠抓落实和各方的共同努力下,已经成为团结动员广大职工推动科学发展、转变经济发展方式、促进社会和谐、实现天津又好又快发展的重要载体,创造了新时期工会工作的新品牌。     

历史深处的访问——徐斌教授《王羲之传》读后

徐斌教授新著《旷古书圣——王羲之传》是一部值得注意的思想评传,它没有停留于对王羲之书法造诣和名士风度的渲染,而是直探传主思想与人生的诸多矛盾,在现实与理想、选择与承担、当下与永恒的尖锐冲突中展开一个知识分子的真实境遇,从而体现出人生之为人生、文化之为文化的深度,这是一部传记获得历史价值和现实意义的关键所在。     

周作人战时思想散论——以《药堂语录》、《书房一角》为中心

抗战时期,国人普遍动员身体的当儿,周作人反而禁闭了身体,不给它作出象征姿态的权利.周作人表彰嘉言懿行,传述奇人轶事,恐怕是在激励民气,伸张国人的正气.这些文章或者可以视为新<世说>,表达了对于生活的敬重和理想人性的追求.周作人考察一部书的历史、一个人的生平、一种时代的陋见、一种态度的表现,表面上不出个人的兴趣,实在倒是谋求公共空间的话语权,替再一次的文化废墟营造精神的家园.