论环境行政公益诉讼的谦抑性——以检察机关提起环境行政公益诉讼为限

检察机关提起环境行政公益诉讼,是促进行政机关履行环境保护职责的重要方式.环境行政公益诉讼涉及检察机关、法院和行政机关三个机关,需要处理好司法权与行政权之间的关系.一方面,环境司法具有能动性,容易导致司法权与行政权之间的冲突;另一方面,基于司法有限性与环境法行政实施的特征,需要重视司法谦抑性问题.而如何认识环境行政公益诉讼的谦抑性,需要从理论和实践的维度进行分析.在检察机关提出环境行政诉讼时,应当尊重行政机关的首次管辖权、重视行政公益诉讼的诉前程序、尊重行政自由裁量权、重视行政不能问题.当然,这种谦抑并不是绝对的,为有效发挥行政公益诉讼的功能,应当把握好这种谦抑性的限度,通过明确强制诉讼范围、确定实体性裁判的要件、尊重诉讼和解等方式来处理好司法谦抑与司法监督的关系.     

Epistemic modesty,ostentatiousness and the uncertainties of epigenetics: on the knowledge machinery of (social) science

Epigenetic processes are garnering attention in the social sciences, where some scholars assert their importance for theorizing social life. I engage with such ideas here by drawing on interviews with leading bioscientists. To begin with, I underscore the (productive) uncertainties of those working in and around epigenetics; I describe these as a manifestation of ‘epistemic modesty’, and suggest that dissensus helps to propel biomedical innovation. Then, drawing on the concept of ‘alien science’, I detail some researchers’ ambivalences regarding the notion of ‘transgenerational inheritance’; their dissatisfaction with the (public) communication practices of other scientists (situated in what I term a regime of ‘epistemic ostentatiousness’); and the challenges faced when moderating societal discussion of epigenetics in ways that expand excitement whilst deflating (what researchers regard as) unrealistic expectations. The paper concludes with reflections on the knowledge machinery of the (social) sciences, and employs the study data to interrogate sociological engagements with epigenetics.     

构建刑事诉讼谦抑的司法精神

刑事诉讼的理想境界是"惩罚犯罪与保障人权的统一"。在法治的视野中,刑事诉讼不应当只与秩序、治安、打击、制裁相联系.成为单纯以权力控制社会的工具,而忽略了它与一种价值理念的依托关系,于其应有的位置上缺失了一种精神内涵。因此,在我国法制现代化进程中,应当构建起刑事诉讼谦抑的司法精神。     

试论刘昼的美学思想

北齐刘昼《刘子》一书的美学思想是中国美学史上值得关注的一个点。该书会通儒道,一方面以“神恬心清”、谦下守柔为人生最高境界的美,另一方面又援儒入道,主张以儒家的“忠孝仁义”、“中和”之道节制“情欲”,走向道家的“神恬心清”之美。它不仅在适性之美和适用之美方面发表过发人深思的意见,而且在审美的主客体辩证关系方面作出过深刻分析,是对刘勰等人相关思想的重大发展。     

用谦抑性原则检讨我国刑法对教唆未遂的处罚规定

刑法谦抑性原则的要义就是缩小刑事处罚的范围和减轻刑事处罚的程度。我国刑法第 2 9条第 2款规定 :“如果被教唆的人没有犯被教唆的罪 ,对于教唆犯 ,可以从轻或减轻处罚。”这表明我国刑法对教唆未遂采必罚主义 ,这种做法有违谦抑性原则 ,且不具有可操作性。因此 ,该条款应修改为 :“如果被教唆的人没有犯被教唆的罪 ,如果此罪的法定最低刑为三年以上有期徒刑 ,对于教唆犯 ,可以比照所教唆之罪从轻、减轻或免除处罚。     

考问价值:礼治何以可能?——儒家礼治思想之价值合理性的三重视角

从价值观的视域回答"礼治何以可能"是儒家礼治哲学要解决的核心问题。儒家礼治思想之价值合理性,在于儒家礼治思想本质上内蕴着"让"、"名"、"和"三重价值特质,它使得儒家的礼治大厦得以建构于坚实的价值土壤之上。     

司法社会管理创新的困境及出路

司法社会管理创新困境是司法、社会、政治多重形塑的结果。司法社会管理创新应当树立"服务型"司法社会管理创新理念,即建立"服务型司法"及其运行体系,通过服务民众、回应社会需求,以实现社会管理。司法社会管理创新需秉持"多元化观",即创新的方法、途径、理念不应单一化,应整合不同管理资源,考虑不同管理观念。司法社会管理创新须遵循司法规律,这也是司法机关的基本底线。司法社会管理创新应秉持"谦抑性"品格,即恪守有限性、必要性、包容性。     

Setting the record straight: Tsvangirai’s memoir At the Deep End as a rival narrative

In this paper, an argument is put forward that through literary and political patronage Morgan Tsvangirai constructed a life narrative that is meant to challenge the ZANU-PF hegemonic discourse of demonisation that presents and depicts him as a political puppet to the British whose agenda is to effect regime change in Zimbabwe. He thus makes use of the book as a political and literary tool to set the record straight. It is further argued that different narrative strategies such as modesty topos, blended voices and historical archiving are used to position Tsvangirai as a political messiah in Zimbabwe, whose involvement in politics was not by accident but a fulfilment of his destiny, cause and calling. Therefore, memoir writing is seen more as an act of defiance and personal archiving for political gain than an interest in one’s personal history. Personal history is instead made to replace national history. The self is the nation and his story is the story of the nation.     

传统谦德及其现代转型

谦德是中国传统德性之一,谦德的形成和发展伴随在中国德性发展和礼仪发展过程之中,经历了谦敬之心、谦卑之序、谦让之礼、谦和之境四阶段。谦德在中国传统文献中具有四种含义,并表现为正反两方面的价值。在现代社会市场经济条件下,传统谦德仍具有其价值,但是需要进行现代转型,赋予其尊人尊己、谦让互利、谦和共生之新的内涵。     

谦抑之智:论环境道德不宜纳入公序良俗原则

公序良俗是民法的一项基本原则。随着人们对环境问题的重视,将环境道德纳入民法公序良俗原则的呼声日益高涨。但是,由于公序良俗原则本身的谦抑性特征、环境道德和民法“理性人”基本假设的不契合、社会公众对环境道德成为一项“公共秩序”的认同度仍不够、可能造成的法官自由裁量权过大及其道德义务之债的性质等多方面的因素,环境道德不适宜纳入公序良俗原则的范畴。立法对先进理念的吸纳,不可太过超前,而应该注意循序渐进。