孔子的司法道德观

孔子是我国历史上杰出的思想家。在法律思想方面,他主张“为国以礼”的礼治。这种礼治,无疑是一种人治主义的法学理论,其整个体系和一系列原则都是封建主义的,但这样说,并不排斥其中含有某些合理的颗粒。孔子关于司法道德的论述就含有这种颗粒。孔子的司法道德论集中到一点,就是他关于“治人”的主张。按照孔子的设计,“治人”,是“仁以为己任”(《论语》),有高尚道德,能公平执法,把国家治理好的人。这种“治人”所应具备的司法道德,主要是:     

“德治”、“法治”与“棒棒”

百姓有言 :“德治君子 ,法治小人 ,棒棒治驴。”这从某种意义上可以说是对江总书记以德治国和依法治国的形象诠释。“德治君子”是指对于学德、懂德、守德的人来说 ,德是一把标尺 ,是扬善抑恶的。自古以来 ,许多仁人志士都曾反复强调道德教化在维持社会秩序与促进良好风尚方面的重要作用。儒家始祖孔子就曾说过 :“导之以政 ,齐之以刑 ,民免而无耻 ;导之以德 ,齐之以礼 ,有耻且格”。“礼之教化也微 ,其止邪于未形 ,使人日徒善远恶而不自知。”道德教化之所以受到古人如此的重视 ,首先在于道德的感召力量 ,这种力量作用于人们的内心世界 ,在…     

孔子的正名论与文章观

孔子的正名论见于这样一段话 :子路曰 :“卫君待子而为政 ,子将奚先 ?”子曰 :“必也正名乎 ?”子路曰 :“有是哉 ,子之迂也 ,奚其正 ?”子曰 :“野哉 ,由也。君子如其所不知 ,盖阙如也。名不正 ,则言不顺 ;言不顺 ,则事不成 ;事不成 ,则礼乐不兴 ;礼乐不兴 ,则刑罚不中 ;刑罚不中 ,则民无所措手足。故君子名之必可言也 ,言之必可行也。君子于其言 ,无所苟而已矣。”(《子路》)孔子的话是有极强的针对性的。卫国处于黄河、淇水之间 ,子民都是殷商后裔 ,好乐奢酒 ,民风多承夏俗而不同于周礼 ,政局一直都不稳定。政乱礼失是当时的普遍情况。周…     

孔子的“德教”思想

“仁”是孔子思想的核心,也是他法律思想的出发点。和孔子“仁”的思想密切相关的,是他的“德教”思想。一、以德服人。孔子主张“以德服人”,反对“以力服人”。“力”就是暴力、刑罚。孔子曾经把“力”和“德”加以对比,认为“导之以政,齐之以刑,民免而无耻;导之以德,齐之以礼,有耻且格”(《为政》)。在这里,孔子虽然没有完全否定“政”与     

中国古代关于刑罚目的以及功利主义与反功利主义价值观的争论

法家商鞅代表一种典型的功利主义的立场。他认为,任何事物的价值都要用它所能够导致的后果或效果,即以它是否能够富国强兵来衡量。商鞅认为刑罚的唯一目的在于预防犯罪,富国强兵,国家应当利用重刑、暴力与恐惧来防止人民犯罪。孔子、孟子与荀子所代表的儒家则坚持非功利主义的价值观。主张刑罚的目的不可能是其外在的实际效果,而应当以“仁”与“义”之实现为目的。他们主张利用道德感化的方法来教育人民,反对法家的“刑治”,反对国家利用刑罚与恐惧来防止人民犯罪。     

评《孔子的法律思想》

<正> 当古希腊的先哲们断言“法律就是没有感情的智慧”,并对“守法就是正义”确信不疑的时候,与他们差不多处在同一时代的中国古代圣人孔子却将大量智慧都耗在了如何将充满人情味的家族人伦道德与法融为一体的工作中,因为他深信“道之以政,齐之以     

国外对离职公职人员的限制与规定

为预防和治理腐败,世界上许多国家都加强了从政道德方面的立法活动,通过“律之以严”,以达到“求之以廉”的目的。从政道德法律不仅对在职的国家公职人员确定了一系列行为标准,为公职人员保持廉洁奉公提出了具体的行为规范,而且对他们离职后有损于政府形象和公众利益的行为也给     

孔子的骂人艺术

圣人也是人，遇到生气的事，讨厌的人也会破口大骂。孔圣人骂人的话语，就被《论语》忠实地记载了下来。孔子骂得最多的一个词，是“小人”，例如“小人长戚戚”（《述而》），“君子成人之美，不成人之恶，小人反是”（《颜渊》），等等。孔子最有名的骂人话，是在一次骂学生时脱口而出的，那便是“朽木、粪土之墙”。一天，孔子看见弟子宰予大白天睡觉，没有用功学习，于是大骂他是“朽木不可雕也，粪土之墙不可圬也”，其至认为宰予都已经废物到了不值得他老人家责骂的程度。宰予是孔子高足，孔子骂他，实际上是对他寄予期望。     

“儒法并行”与“德法兼治”

子曰:“道之以政,齐之以刑,民免而无耻;道之以德,齐之以礼,有耻且格。”(《论语》)孔子是说,用政令来训导,用刑法来整治,老百姓知道避免犯罪,但并没有自觉的廉耻之心;用道德来引导,用礼教来整治,老百姓就会具有自觉和廉耻之心,并且心悦诚服。孔子与卫文子还有一段精彩的对话,对这里的论述作了发     

以德治国刍议

德，在治理国家中，起到十分重要的作用。一个国家要走向进步、文明、民主、富强，是不能离开德治的。 　　“以德治国”，是几千年治理好国家的一条宝贵历史经验。早在《左传·襄公二十四年》上就有这样的记载：“德，国家之基也”；章太炎在《革命之道德》一书中也说过：“道德衰亡，诚亡国灭种的根基。”道德，确实是一个国家，一个社会，一个企业赖以生存、发展的一根柱石。柱石一倒，大厦必倾；道德沦丧，必然是非混淆，导致邪恶滋生，历史倒退，国家衰亡。 那么，“德”是什么呢？ 　　“德”，是一个高尚…     

Social Justice in Love Relationships: Recent Developments

In all societies, people are concerned with justice. “What’s fair is fair!” “She deserves better.” “It’s just not right.” “He can’t get away with that!” “It’s illegal.” “It’s unethical!” “It’s immoral” are fairly common laments. In the 11th century, St. Anselm of Canterbury (Anselem of Canterbury: The major works, 1998) argued that the will possesses two competing inclinations: an affection for what is to a person’s own advantage and an affection for justice; the first inclination is stronger, but the second matters, too. Equity theory, too, posits that in personal relationships, two concerns stand out: firstly, how rewarding are people’s societal, family, and work relationships? Secondly, how fair and equitable are those relationships? According to equity theory, people feel most comfortable when they are getting exactly what they deserve from their relationships—no more and certainly no less. In this article, we will begin by describing the classic equity paradigm and the supporting research. We will then recount the great debate that arose in the wake of the assertion that even in close, loving, intimate relationships, fairness matters. We will end by describing what scientists have learned in the past 35 years about the competing claims of altruism, reward, and fairness in love relationships.     

诚信·公平·权利——“民法人”教学新理念的构建

立足于现代高等教育应当培养什么人的问题并结合民法学精品课程建设的实践,需要对“民法人”这一教学理念进行探索和阐释。民法人的素质或品质可以定义为:民法人是讲诚实、守信用的人,民法人是具有平等价值观和公平观念的人,民法人是懂得尊重他人权利的人,民法人是具有社会公德意识的人,民法人是具有义务观和责任感的人,民法人是系统掌握和精通民法知识的人。     

If Brain Scans Really Detected Deception,Who Would Volunteer to be Scanned?

Abstract: Recent neuroimaging studies investigating the neural correlates of deception among healthy people, have raised the possibility that such methods may eventually be applied during legal proceedings. Were this so, who would volunteer to be scanned? We report a “natural experiment” casting some light upon this question. Following broadcast of a television series describing our team’s investigative neuroimaging of deception in 2007, we received unsolicited (public) correspondence for 12 months. Using a customized template to examine this material, three independent assessors unanimously rated 30 of an initial 56 communications as unequivocally constituting requests for a “scan” (to demonstrate their author’s “innocence”). Compared with the rest, these index communications were more likely to originate from incarcerated males, who were also more likely to engage in further correspondence. Hence, in conclusion, if neuroimaging were to become an acceptable means of demonstrating innocence then incarcerated males may well constitute those volunteering for such investigation.     

约翰·奥斯丁法哲学再探

约翰·奥斯丁是现代西方法理学中的重要人物,分析法学的创始人,以提出"法律命令说"而著名,他的法哲学长期以来一直受到人们的批判,这些批判主要来自于两大阵营:一是形形色色的自然法学家;另一是一些后起的法律实证主义者。这些批判影响巨大,以致遮蔽了奥斯丁法哲学的本来面目。其实,"法律命令说"并非奥斯丁法哲学的核心与标志,纵使人们批驳倒了"法律命令说",对奥斯丁的法哲学整体来说损害也并不大。奥斯丁的代表性思想是:倡导对法律进行分析性研究,主张建构起一般法理学与法律教义学,最终使法学成为一门科学。在众多的批判之下,奥斯丁的上述代表性思想不仅没有失去生命力,反而保持着旺盛的生命力,以致在现代西方法理学中,奥斯丁仍然是一个人们无法绕过的思想家。     

Coping with an unjust fate: The case of structural unemployment

Becoming a victim of structural unemployment means suffering an unjust fate. The present research examines the cognitive reactions subjects use to protect their belief in a just world and the related effects on their actual well-being within a sample of unemployed blue-collar workers in East Germany (all female). Results showed that the belief in a just world was positively correlated with attributing one’s unemployment to one’s own behavior and negatively with asking “why me?”, but uncorrelated with subjects’ readiness to change into another profession in order to get employed. Just world belief and depression were negatively related for those who either avoided the “why me?” question or who found an answer to it; but just world belief and depression was positively related for those women ruminating about an unanswered “why me?”. Results are consistent with the idea that the belief in a just world plays a significant role in the unemployed person’s coping process.     

Alien encounters: The jus soli and reproductive politics in the 19th-century fortress and colony of Gibraltar

In a place where land was scarce and military security paramount, population growth was perceived as Gibraltar's most insidious curse. While British law protected the rightful residence of those who were recognized by the early 19th century definition of Gibraltar “native,” colonial authorities realized that the local population was also increasing by other means. The tenet of the jus soli became one of Gibraltar's most notable weaknesses in attempting to control local population growth. Laws were enacted in a patchwork fashion, attempting to defeat any loopholes that might encourage large-scale immigration and the birth of alien offspring on the Rock. So far as alien/alien unions were concerned, the laws were straightforward, but problems ultimately arose for those local women and men who married aliens and who intended to remain in Gibraltar. Concerns over alien contributions to population growth seemed to reach crisis proportions in the 1860s and 1870s, but thereafter the burdens and difficulties imposed on that portion of the local population that opted to marry out eased substantially under the authority of a new governor.     

When Crime is not an Option: Inspecting the Moral Filtering of Criminal Action Alternatives

Many theories assume legal compliance stems from rational deliberations about consequences of disobedience. In contrast, morality theories such as Wikström’s Situational Action Theory contend personal morality and moral contexts provide a “filter” prohibiting some people from perceiving and contemplating criminal actions as realistic possibilities. We examine this moral filtering hypothesis using face-to-face household survey data from 573 adults in the Dhaka District of Bangladesh. Results suggest individuals with higher levels of personal morality (moral beliefs; guilt from contemplating violence; moral identity; emotional empathy) and exposure to strong moral settings are less likely to contemplate aggressive and violent actions in response to a provocation. Furthermore, these dimensions of personal and contextual morality appear to be indirectly linked to violent criminal actions through individuals’ tendencies to contemplate aggressive actions when provoked. Overall, our initial inspection of the moral filter hypothesis provides substantial support and highlights areas for theoretical clarification and additional research.     

Promoting Whole-Process People’s Democracy Following the Rule of Law

Whole-process people’s democracy profoundly reflects the features of socialist democracy with Chinese characteristics, and comprehensively and systematically reveals the concept of people’s democracy as providing important mechanisms of national and social governance. Based on the traditional democratic understanding of democracy as majority rule, whole-process people’s democracy emphasizes the universality and extensive range of democratic governance, but also has the natural value defects of democratic value itself. Therefore, we must organically combine democracy with the values of the rule of law and human rights, to build a well-defined governance order based on people’s democratic value. The whole process in the “whole-process people’s democracy” has really resolved the situation of people’s “absence” from many links of state power operation caused by over-emphasizing the election-democracy in the Western capitalist democratic system. Through the people’s extensive participation and effective supervision, the state power operation mechanism based on the fundamental political system, the people’s congress system, has been ensured to be always in the framework of people’s democratic governance. This effectively realizes the people’s sovereignty and is consistent with the declaration that “all power in the People’s Republic of China (PRC) belongs to the people,” stipulated in the Constitution of China. To improve the governance efficiency of whole-process people’s democracy in practice, we must bring it onto the rule of law, and use the rule of law philosophy and methods to reasonably and effectively resolve all kinds of theoretical and practical problems.