论回避制度的根基：信息披露

缺乏相应的信息,当事人意识不到需回避人员回避的必要性,当事人就没有申请回避的理由和依据。没有完善、充实的信息披露制度,回避制度只能处在被＂形骸化＂的窘境中。在我国诉讼中,回避事由信息的发现模式属于偶然发现模式。这使得我国诉讼程序正义处在低水准状态。回避事由信息披露与需回避人员的隐私权保护、司法权威的实现不存在冲突。回避事由信息披露是保障当事人诉讼知情权的应然之举。可以考虑组合使用网络披露、院内披露、文书披露的回避事由信息披露方式,使我国回避制度实在化。     

作为一个偶然地区性事件的正当程序革命

沃伦1953年被任命为美国联邦最高法院大法官是一个普通的政治任命。正当程序革命是一个意外进入的时代。沃伦法院成员都是普通公民,而绝非圣贤。在美国深深的卷入越战的大背景下,美国国内兴起了浩大的民权运动。沃伦法院在刑事领域的正当程序革命和当时的时势互相借力,将六十年代演化为一个革命时代。中国刑事诉讼改革以正当程序革命为精神激励,圣化沃伦革命,意在矫枉过正,但可能带来逆向的反弹。     

Phenomenological ecology in two occasional poems by Ben Okri

Abstract

This article begins with a brief discussion of the three terms: the poet, ontopoiesis and eco-phenomenology or phenomenological ecology. An explication of its thrust, viz. the significance of sowing/sewing ‘a quilt of harmony’ (Wild 2012: 20), in relation to the broad yet symbiotic theme of cosmic ecology follows. The discussion proceeds by presenting a close critical analysis of Ben Okri's ‘Lines in Potentis’, a poem commissioned by the then Lord Mayor of London in 2002 in commemoration of the bombing of the City of London and which is featured in Okri's most recent anthology of poetry, Wild (2012: 26-27). Both my thrust and my argument are predicated on another occasional poem from Wild, ‘A Wedding Prayer’ (2012: 20-22), which is not analysed in any detail. Axiomatic to the interpretation is the poet's own conception of ‘wild’, cited on the dust cover of the anthology, as ‘an alternative to the familiar, where energy meets freedom, where art meets the elemental, where chaos can be honed’. More precisely, for this London loving Nigerian poet, ‘the wild is our link with the stars…’. This is not aesthetic posturing. As I attempt to show in my reading of the focal poem, it has to do with mystical unrest viewed from an eco-phenomenological ‘enjoyment of literature, of beauty, of the sublime, the elevated, as well as our compassion for the miseries of humankind, [and] generosity towards others.. inspired by the subliminal passions of the human soul’ (Tymieniecka 1996). As the conclusion attempts to show, this projects some of the epistemology of Africans in Africa and the Diaspora. It does this by invoking the contentions of fellow African phenomenologist, Achile Mbembe, in comparison with Tymieniecka's argument that the soul is the ‘soil’ of life's forces and that it is thus the transmitter of life's constructive progress. Such progress is from the primeval logos of life to its annihilation in the anti-logos of man's ‘transnatural telos’ (Tymieniecka 1988: 3).     

论偶然防卫

偶然防卫是正当防卫制度中一个非常特殊的问题,表面上它产生与正当防卫相似的防卫效果,但实质上它是一种不能完全排除其犯罪性质的行为。基于行为人主观罪过的不同,偶然防卫可分为故意偶然防卫和过失偶然防卫。对偶然防卫行为的处罚,应在考虑行为本身及其所造成的损害是否超过必要限度的基础上,根据偶然防卫行为的不同类型而有所区别。