试论立法史的演进之路

对于中国立法史发展规律的研究,本文在研究方法上进行了一次大胆尝试。选取“内在视角”,打破过去的传统与现代之间的“条块分割”,不仅从现在看过去、也从过去看现在,由此得出了立法演变规律的新的景观。     

我国党文化世俗化的理论建构

我国党文化世俗化是党文化揭开其神秘面纱,日益走向公民社会、世俗社会之中的过程,其在主体构成上通常包括党的思想文化、政治文化、组织文化、领导文化、执政文化的世俗化等基本内容。推进我国党文化世俗化有助于巩固党的领导地位、检验党文化的优劣性、完整展示党的性质、宗旨和任务。为推进党文化世俗化,在策略路向上要坚持做到:着力推进中国化、时代化的马克思主义之大众化进程,将党文化融合到建构完善实践社会主义核心价值体系之中,发挥党文化对社会文化的影响示范效应,以建设学习型政党,促进学习型社会建设。     

世俗化时代的身份变异——当代女性文学中母亲形象的一种写作方式

1990年代以来的世俗化潮流极大影响了包括女性文学在内的当代文学写作.女性文学写作对女性重要角色--母亲身份的质疑与反思,成为引人注目的文学现象,彰显出女性写作的独特意义.对母亲欲望化情感的书写和母女情感的去魅是女性文学写作的两种重要叙事策略,由此实现了母亲形象的世俗化还原,动摇、冲击着男权话语的权力结构.     

思想政治理论课教材话语体系“接地气”的转换探索

在社会经济形势快速变化、大学生认知接受心理呈现稳定的代际差异等情形之下,需要从四本全国统编教材所涉理论知识的拓展、中央重大会议精神的主动学习、社会经济最新动态信息的及时追踪以及师生良性互动机制的科学构建等途径,探明思想政治理论课教材话语体系转换所接"地气"的真切图景,全面推动话语体系"接地气"转换的创造活动。     

On Secularization Evolution of the Image of Kumarajiva

The paper analyzes and compares the text motif, cultural background and influence of the monk biography, Confucian history, modern and post-modern literature about Kumarajiva to reveal how the image of Kumarajiva went as a cultural symbol from Buddhism into the Chinese secular culture, modern culture and post-modern culture.     

Women’s age at last childbearing and its determinants: a case study of Antwerp (Flanders,Belgium) on the basis of the multi-source COR* historical sample

Declines in the age at last childbearing in the first demographic transition reflected conscious changes in fertility behaviour during that period, in particular efforts to limit the total number of children. Such fertility limitation behaviour was the net result of ‘cultural causal factors’ on the one hand and ‘structural and economic causal factors’ on the other hand. This paper analyses the evolution of women’s age at last childbearing by reconstructing women’s life histories based on data from the multi-source COR* historical sample for Antwerp in the period 1846–1920. The paper also assesses the causes of this evolution through a number of theoretically grounded structural/economic, cultural and life course determinants, placing these concepts in a macro-micro framework of methodological individualism. For this purpose, in the first place a Kaplan-Meier analysis is applied to 10-year birth cohorts; a proportional hazard model is also applied to three different birth cohorts (mothers born before 1840; born in the period 1840–1859; and born after 1860); and a range of cultural and life course determinants are analysed, including women’s literacy status, marriage witness characteristics, the seasonality of marriages and births, and birth histories. The analysis confirms the decline in the age at last childbearing especially in the late cohort, and also highlights inter-cohort differences caused by cultural and life course determinants.     

从制度修辞视角看法律信仰

法律能否被信仰?这是国内法学界近二十年来持续关注的一个重要理论争点。尽管法律信仰的理论有演化为意识形态的倾向,但法律信仰论自身是一种严谨的理论论述。法律信仰的论述理据,不应仅仅是伯尔曼所强调的法律与宗教在某种意义上的契合性或相似性,而且还在于即便完全不受宗教影响的、世俗化的法律,作为一种价值体系、传统、"事物规定性"的规范表达以及舍此无他的利益获取机制的内在禀赋。法律在实质上是基于价值、事实以及与此相关的利益的博弈结果或博弈的规范表述,是一种制度修辞。人们对一种制度修辞抱持不尽的热忱和追求,恰如人们虔信、又热忱地追求同样是一种修辞预设的上帝一样。所以,从制度修辞视角看法律信仰,饶有兴味——法律、法治本身是信仰的事业。     

Caveat: addressing public justification as an empirical phenomenon

ABSTRACT

Instead of a conclusion, this special issue ends with a discussion between Liah Greenfeld, on the one hand, and Uriel Abulof and Markus Kornprobst, on the other hand, about the merits of studying public justification and how best to do so. Greenfeld suggests that public justification is predicated on the autonomy of the political sphere, the importance ascribed to public views, and to the prevalence of justification. Seeing public justification as ultimately a cultural phenomenon, this caveat urges scholars to study it in only specific historical contexts, which are, for now, limited to predominantly ‘Western liberal democracies’.     

Religion and the State: The Singularity of the Jordanian Religious Experience

The history of the Islamic movement in Jordan displays glaring contrasts with its counterparts in other Islamic countries such as Egypt, pre-Revolutionary Iran, and Syria. In a marked departure from a history of violence that characterized the relationship between the state and the Islamic opposition in these countries, the Jordanian Muslim Brothers was not only a peaceful movement but also often defended the state against the challenges of radical ideologies. Following the democratization process launched by the late King Hussein, the Muslim Brothers participated in electoral politics. To adapt itself to the new pluralistic environment, the movement displayed a move toward secularization. This process was reflected in an organizational differentiation and the rationalization of religious discourse. This paper attempts to explain this remarkable phenomenon by first considering the effects of the structure, ideology, and cultural policies of the state and of the development of social classes on the Islamic movement. It then considers the way in which the legal framework and political pluralism in the 1990s contributed to the secularization of the movement.