人身自由作为一般人格权价值基础的规范内涵

《民法典》人格权编第九百九十条第二款与《民法总则》即《民法典》总则编第一百零九条一样,以人身自由作为一般人格权的价值基础,有别于之前其他制定法如《婚姻法》《劳动法》《消费者权益保护法》等在具体人格权意义上所使用的人身自由概念。对作为一般人格权价值基础的人身自由,应将其作为通往人格尊严这一目的的桥梁,在与同是一般人格权价值基础的人格尊严的规范关系中加以把握,从而将其理解为可以涵摄人之行为的所有表现形式的一般自由,在具体适用上构成其他自由形式如《民法典》第一千零三条的行动自由、第一千零四十二条第一款的婚姻自由的补充,从而为现实生活中新出现的以人格尊严的全面实现为目的的人格自由发展提供保护依据。     

清华学人的“身份”与“角色”

文章指出,20世纪20-40年代的清华学人大都具有实现民族复兴的雄心壮志,具有良好的学术操守。近些年,清华的人文社会科学有了长足的发展,但如何继承过去的优良传统,还有一些重要的问题值得反思。     

安乐死的人格权解读——亦谈安乐死的合法化问题

关于安乐死问题学者多是从哲学、宗教、伦理、医学等方面进行研究,而较少从民法基本理论角度进行分析.本文拟尝试以法益分析的方法从民法学之生命权和人格尊严权角度对安乐死做一初步考量.并在此基础上提出选择安乐死是自然人的一项天然权利,应给安乐死合法地位.     

人的尊严:启蒙运动的重新定位--世界化现代化进程中的中国文化变迁

启蒙运动伴随着中国现代化进程而发端。由民粹主义与威权体制导致启蒙走向反启蒙。二十世纪八十年代 ,中国启蒙在“解放思想 ,实事求是”中得以复兴。它和二十世纪初的启蒙相比 ,一个最显著的特征 ,就是和中国政治、经济、文化及社会改革紧密结合在一起 ,彼此积极互动。所谓理性专擅 ,实际上抹煞了目的理性 ,将整个理性等同于工具理性 ,以工具理性压倒目的理性。但真正的问题是理性缺位而不是理性专擅 ,是在挑战中提升启蒙而不是否定启蒙。     

人格尊严的特征及其与社会进步的关系

本文论述了人格尊严的概念、基本特征、人格尊严与社会进步的关系等内容。认为 ,社会进步是人格尊严得以实现和保障的前提 ,人格尊严在法律上所受到的充分保护则是社会发展进步的动力     

“一辈子不嫁男人……乐得干净呢”——论鸳鸯

鸳鸯是贾母最中意、最得用、最明事理的大丫头,也是大丫头中的大丫头。她品貌双全。鸳鸯的抗婚,更张扬着这个有生命尊严的女奴的可贵的反抗精神,使她在《红楼梦》的丫头群体中格外耀眼夺目!鸳鸯,是曹雪芹精心塑造的极有主见并坚守自己生活信念的勇敢的女奴形象。     

差序格局：从身份到理性——以广西大瑶山下古陈村坳瑶人的婚姻为例

以瑶族的婚姻为例,“差序格局”具有从“身份主导”向“理性意识”过渡的时代特点。作者预测,随着社会的发展,人们之间交往的差序,将会再度重返身份等级主导的血缘、伦理格局。     

池田大作生命伦理思想初探

池田先生在其“佛即生命”的“生命哲学”基础之上,形成了蕴涵人类普遍价值之生命伦理思想。这种伦理思想以“生命的尊严”为核心规范,进一步在“生命的尊严”基础上拓展了人类幸福的建构以及环境伦理思想,最后又统一在世界和平价值理念之中。由此,他的生命伦理思想从“生命尊严”这一根本出发,融合了我们生活的方方面面,实现了具体层面上对伦理规范的理论考察。而池田先生“人性革命”的最终目标是通过各种具体的实践应用生命伦理规范,从而实现“生命的世纪”,完成对人类社会的根本变革。     

Positive Men: searching for relational dignity through health activism in a South African township

This paper explores how men from a South African township appropriate health and rights discourses in times of existential needs and uncertainties, in order to construct isidima, or what the author calls a relational model of dignity. The activists’ efforts were tied to gendered moral practices of granting respect to others and expecting to be respected as “positive” men who struggle against gender-based violence and HIV/AIDS. Their involvement in situations of moral breakdown, however, forged a situated transfiguration of gendered social relationships that went beyond both “traditional” notions of masculinity and “modern” ideals of liberal citizenship. The findings are based on life histories of 15 Xhosa-speaking men who were involved in the group Positive Men (PM). Furthermore, they are the result of direct and participant observation of key events that took place between 2007 and 2010.     

Physician-Assisted Suicide and Midwest Social Workers: Where Do They Stand?

ABSTRACT

Physician-assisted suicide (PAS) is explicitly legal in five states and by court decision in one. Legislative bills have been introduced in other states including Minnesota, Iowa, and Wisconsin. This quantitative study was designed to understand Midwest, hospice and palliative care at end-of-life social workers’ attitudes toward PAS, preferred terminology, perception of preparedness for the implementation, and awareness of PAS legislation in their state. Sixty-two social workers from Minnesota, Iowa, and Wisconsin completed an anonymous online survey. The results indicated that over one-half of the participants supported PAS legislation and is consistent with previous research on social workers across the country. While there was a range of perceived preparedness for implementation, a majority felt moderately to very prepared. Professional and personal values as well as professional experience influenced their perceived preparedness. Few social workers had accurate awareness of PAS legislation in their state or had attended workshops/events for further education or as a policy advocate. To practice competently and advocate at all levels of practice, hospice and palliative care at end-of-life social workers’ need to understand their own attitudes and values toward PAS and pursue additional education around this ethical issue.