论刑事侦查的正义价值

刑事侦查的正义价值分为实质正义和程序正义两种.以往我们在刑事侦查中过分追求实质正义而忽略了程序正义.适用于所有现代文明社会的最低限度的刑事侦查的程序正义要求是程序的参与性、侦查者的中立性、人道、个人隐私、同意、程序法治、程序的及时终结性.     

试论弱势群体与社会公正

当今社会,弱势群体问题已引起社会各界的广为关注,但人们在对弱势群体的认识上还缺乏一种社会公正的理念,致使在处理和对待有关弱势群体的问题上有失公允。社会公正应首先体现在社会权利的平等上,其次要处理好公平与效率的关系,最后要解决的是起点公平和机会均等。     

构建社会主义和谐社会的多重价值维度探析

构建社会主义和谐社会是一个充满价值色彩的命题。与以往的人们对和谐社会的憧憬和设计相比,当前中国的实践无疑具有自身的性质、内容、目标和手段,从而决定其理论研究和实际操作都具有独特的、多样化的、整体性的价值维度及取向。     

从“应得的惩罚”原则看我国的量刑原则

“应得的惩罚”的量刑原则主张刑罚的首要目的在于惩罚犯罪,实现刑罚的公正性、一致性,保护公民的安全。这种正视刑罚的惩罚功能、注重对社会和被害人保护的观念对于我国刑法理论界过分追求刑罚的功利主义,为刑罚加载诸多不能协调之目的,导致刑罚的本质功能不能很好实现的情形,应当是一种有益的反思。     

宋代的“令众”及其现代启示

令众也称示众。在宋代,常对一些违法行为在施以笞杖徒流死五种正刑之外附加以示惩罚。宋代广泛适用于经济、刑事犯罪和社会治安案件。在执行时,被令众者要佩戴枷具,展示于城门、衙门口和街市等人多热闹处。宋代通过立法,规范了令众的执行时间和方式。令众这种处罚措施具有弥补正刑不足的作用,对于同样面临处罚无效的今天具有借鉴意义。     

程序化与判例化：司法权威的正当化机理

司法解释权威是树立司法权威的核心环节.程序权威与解释权威是相互依存、相互促进的关系.一方面,司法解释只有在法律适用程序中作出才能获得公信力,才能取得促使当事人履行判决的权威性效果.另一方面,程序的权威必须借助诉讼活动、司法解释和司法裁决才能彰显其直观公正的权威性.所以,判例权威是程序权威和解释权威的最佳表现形式.因此,为了提升司法的权威性就必须建构司法解释、法律细则的程序化和判例化机制,借助于程序权威和判例权威实现司法权威的正当化.     

The contingent morality of war: establishing a diachronic model of jus ad bellum

According to most accounts of just war theory, jus ad bellum is concerned with the morality of initiating war. This gives jus ad bellum a temporal dimension, making it a set of principles that are applied to judge belligerents’ actions at the outset of a war, but that cannot be revisited after a war begins. I challenge this synchronic conception of jus ad bellum by arguing that the considerations the principles of jus ad bellum are meant to judge can, and often do, change substantially over the course of wars. It is inappropriate to determine the ad bellum justice of a war solely based on how the principles of jus ad bellum are satisfied at a war’s outset. Because of the mercurial nature of war, jus ad bellum principles should be applied diachronically, as moral norms that can be used to guide or to judge belligerents even after a war has been initiated.     

Gringo: a coming-of-age in Latin America

The classic studies of the authoritarian personality imply that free‐and‐just societies would need a different kind of personality. Social structure and personality are interdependent. The whole is greater than the sum of the parts but the nature of the parts is not irrelevant. Without a truly utopian world, we have to guess at what such personalities would look like—an important, often neglected insight of Marx. So we look for hints in a less‐than‐perfect world. Towards that end novelists have offered, intentionally and unintentionally, certain indices or codes of the kind of personality necessary for a just world. Kazantzakis’ Zorba is one such hint, as seen in his autonomy, manifested most importantly in his anti‐nationalism. In Zorba we see that community is possible where he has become “free” (rejection of nationalism, etc.); it is not possible where he is not “free” (vis‐à‐vis women). The paradox is that the just society needs autonomous personalities. Crudely put, real human community might require personalities who do not need it.     

个人发展权探究

个人发展权的实现以生存权与自由权利为保障、以个人能力的扩展与个性的充分发挥为导向,平等地参与发展及公平地分享发展成果是实现个人发展权的主要手段。发展权的个体性特征既有其理论基础也有其现实意义,个人发展权的实现以集体发展权实现为基础,但集体发展权并不必然带来个人发展权的实现。     

国际共产主义运动史纲（从19世纪中叶到21世纪初）（连载之二） 世界上第一个共产党——共产主义者同盟创建启动

1836年成立的正义者同盟在十年活动中为第一个共产党的创建准备了条件。1846年马克思恩格斯建立的布鲁塞尔共产主义通讯委员会是建党的领导核心。1847年6月共产主义者同盟第一次代表大会对正义者同盟进行改造和改组,世界上第一个共产党终于创建。6月2日是国际共运诞生日。共盟一大、二大通过的党纲和党章为党奠定了政治、理论基础和思想、组织基础。党纲《共产党宣言》是彪炳千秋的马克思恩格斯主义的经典文献,其基本原则和一般原理是有区别的;第一个共产党的党章是流芳百世的党章范本,其组织原则是民主制而不是民主集中制。