An Impasse of Reconciliation in Guo Shaoyu’s Theory “Writing as a Vehicle of Values”

As the founder of the basic research paradigm on “writing as a vehicle of Values” in modern China, Guo Shaoyu established a tri-partite notion consisting of “writing to conform to values”, “writing as a vehicle of values” and “writing to illustrate values”, and this practice has influenced several generations of scholars. However, his approach, which draws heavily on Western literary theory, cannot reveal the original meaning of “writing as a vehicle of values” due to its failure to consider its features and the fact that this notion came into being as a result of “literature miscellaneous”. It is necessary to return to the notion on the ontological level so as to better understand the uniqueness of classical Chinese ideology resulting from China experience which, in turn, is made possible only by Chinese actualities.     

Westernness,Chineseness, or Life as Essence——A Discussion with Luo Gang and Peng Yuping on the Poetic Nature of Poetic Remarks in the Human World

There have emerged two representative opinions regarding the origin of Wang Guowei's thought as shown in his Poetic Remarks in the Human World, one being Westernness aided by Chineseness, and the other being Chineseness aided by Wesernness. The former opinion holds that Wang's fundamental ideas in Poetic Remarks in the Human World were derived from modern Western philosophy and aesthetics, which, in turn, were used to deal with traditional Chinese poetry; the latter opinion argues that Wang's basic thought originated from Chinese aesthetic traditions, which were aided by western thought in Wang's Case. The two opinions seem to be over-focused on conceptual comparison and identity; therefore, they fail to point to Wang's principle of “Life as Essence” which incorporates thought of all origins. Wang's Poetic Remarks in the Human World is a reaffirmation of the “aesthetic life”, a blending that goes beyond mere conceptual comparison and contrast.     

谈第四次修宪之现实价值

2004年3月14日第十届全国人民代表大会第二次会议通过了宪法修正案,这是1982年宪法制定以来的第四次修改,具有极其重大的现实意义。修改内容包括:“三个代表”和“政治文明”入宪;增加“国家尊重和保障人权”;明确和保护公民的私有财产权;提高非公有制经济地位;扩大爱国统一战线的阶级基础等。修宪内容从头至尾包含着“以人为本”的思想。     

“三个代表”重要思想对马克思生产力理论的新贡献

遵循生产力发展规律,是党始终做到代表中国先进生产力发展要求的关键。“三个代表”重要思想强调党要代表先进生产力的发展要求,就是要求党要特别重视研究生产力自身发展的规律,从先进生产力的发展要求上自觉把握社会主义基本矛盾的运动规律,从唯物史观高度认识生产力的发展与人的全面发展的统一性,坚持“以人为本”的发展目标。     

董仲舒《春秋》观新论

董仲舒向汉武帝进言献策表达了他的《春秋》观 :《春秋》元始而《春秋》大一统 ;“视天如父”而“溥爱”、“布德”、“施仁” ;“人为天本”而“为政宜民”。他对人的生命、形体及性情的研究 ,从某种程度上体现了人本观念和对人的价值的重视 ,认为“为政宜民”是施政之本 ,顺应天命而“天下大治”。     

"文如其人"与"潘岳现象"

文学创作是最不具有遮掩性的“欲盖弥彰”的“人格控制”活动,是最自由、最全面地表现创作主体的本质,最充分、最完满地展示其主体性的精神创作活动。文学创作的主体性首先表现为创作主体的主导性,呈现出“文如其人”的基本情状;同时也体现为创作主体的精神超越性,导致了“潘岳现象”的发生。创作主体的现实人格与其在作品中体现出的艺术人格有基本的一致性,也有某种程度的区别与距离。“潘岳现象”不是对“文如其人”的否定,而是文学创作的主体精神超越性的生动体现。     

社会中间层与第三部门的经济法学辨析

社会中间层和第三部门都是社会学领域的概念。在这两个概念中提出的同一社会背景下 ,经济法范畴内的调整对象也发生了一定的变化。目前 ,经济法学者也注意到一类新兴的主体可能给原有的经济法律关系带来变革 ,但是由于在借用社会学研究成果时认识的不同 ,存在概念使用上的混乱和模糊。本文提出“协会”自治团体的概念 ,试图从经济法主体的角度明确这类主体的内涵与外延。     

运用保安人力资源替代警察的非警务活动初探

人民警察非警务活动的增加,影响了人民警察执法活动的进行和工作效率的提高。为此,公安机关应正确理解“四有四必”为人民服务活动的专项性,运用现代管理学原理对人民警察的非警务活动进行整合替代,确保人民警察根本职能的实现。     

浅议行政许可法中的信赖保护原则

信赖保护原则在许多国家和地区的行政法中得到确认或体现 ,我国新制定的《行政许可法》中确立了这一原则。信赖保护原则有其特定的涵义、适用范围和方式 ;信赖保护原则的法理依据存在于法律价值与法的本质中 ;信赖保护原则的确立对于促使政府的诚信、保护人民的合法权益以及促进中国法治建设等有重要意义     

法律多元格局中的国家法与非国家法

国家法与非国家法是两种不同的知识传统,国家法是社会进步的产物,也可以说是弥补民间法调 整方法的不足而出现的规则。非国家法属于人类学家所讲的"小传统",属于大众文化;而国家法则属于相对应 的"大传统",属于精英文化。国家法是民间法发展到一定阶段的产物,从这一点上看,二者在一定条件下是可以 融合的。在建设法治国家的背景下,还是要以国家制定法为价值主导,但绝不是将其强行推进到民间社会,而是 强调二者的互动,即相互融合、相互渗透、相互影响的关系,既以非国家法补充国家法,又用国家法整合非国家法, 二者共同起作用,致力于现代化法制建设实践。