On Being Unemployed and Being a Victim of Crime

The results of the first Australian National Crime Victims Survey concerning the socio-economic status of victims of crime in Australia are discussed. While the findings on occupational status and household income are somewhat equivocal, the data show a strikingly higher rate of criminal victimization among the unemployed for a number of types of crime. The unemployed, spending a large proportion of their lives in public rather than private space, may paradoxically be more likely to be both victimized by criminals and victimized by the police.     

探析民航高校中朋辈教育功能的实践路径

朋辈教育功能是一种创新型育人模式,它与传统的自上而下的育人模式有着不同的教育理念、逻辑和技巧.高校单向度的授课传输模式已不适用于当前全新的教育发展趋势,也不利于培养全面发展的高素质大学生.为实现大学生综合素质的培养和发展,高校教育者有必要在育人过程中引入并掌握朋辈教育功能,现结合工作实际,对民航高校中朋辈教育功能的实践...     

On Being Unemployed and Being a Victim of Crime—A Commentary

In a paper illustrating the shifting ground of Australian criminological debate Braithwaite and Biles claim the results of the National Crime Victim Survey (showing the unemployed have higher victimization rates for certain crimes: breaking and entering, peeping and assault, than ‘the wealthy’ or ‘the poor’) amount to a refutation of ‘a long tradition of radical criminology’. This tradition is portrayed as ‘crime is a manifestation of working class rebellion against the ruling class’. It is argued that this belated entry into confrontation with marxist oriented radical criminology, evaded for so long, is to be welcomed. However certain formal requirements: properly reading, representing, documenting and referencing ‘the radical critique’ are essential for theoretical advance. On these criteria the Braithwaite and Biles paper is deficient and distorted. The results of the victimization survey bolster rather than deny adequately represented radical critiques.     

Virtue Ethics and Social Work: Being Lucky, Realistic, and not Doing ones Duty

Correspondence to Graham McBeath, Department of Sociology and Politics, University College, Northampton, Northants. NN2 7AL, UK. E-mail: graham{at}spooner.demon.co.uk; Stephen Webb, Centre for Social Policy and Social Work, University of Sussex, Falmer, Nr Brighton, Sussex, UK. E-mail: s.a.webb{at}sussex.ac.uk Summary This article argues that in a complex socio-political world,social work ethics needs to re-cast the moral identity of thesocial worker in terms of virtue ethics. We review virtue theory'sAristotelian foundations and criticisms of Kantian and utilitariantheory and show how they apply to social work. Subsequentlywe offer an account of a virtue-based social work that questionsthe validity of several models of practice currently fashionable.Virtue theory emphasizes the priority of the individual moralagent who has acquired virtues commensurate with the pursuitof a revisable conception of the good life—the well-beingof all in a defined community. The virtues are the acquiredinner qualities of humans—character—the possessionof which, if applied in due measure, will typically contributeto the realization of the good life or ‘eudaimonia’.The role of the virtuous social worker is shown to be one thatnecessitates appropriate application of intellectual and practicalvirtues such as justice, reflection, perception, judgement,bravery, prudence, liberality and temperance. This ‘self-flourishing’worker, in bringing together the capacity for theoretical andpractical action makes possible a hermeneutic or interpretivepraxis best appraised in dialogue with fellow-practitionersand clients. With a social work remit increasingly routinizedby accountability, quality control and risk management thereis an emphasis on regulation and duties. This has produced aculture of following approved or typical processes resultingin defensive forms of social work wholly uncongenial to thedevelopment of human qualities likely to promote social workers'engagement in critique and revision of what counts as best practice.In sum, our core proposition is that social work practice andeducation, to fit an unpredictable, non-linear world, shoulddevelop means by which professionals nurture the virtues. Thiswould reflexively enhance social work itself.     

论实践辩证法的确立

马克思开创的实践辩证法是辩证法发展的第三个历史形态。它既不是单纯的自然界的"独白",又不是人的思维的自由创造,而是直接根源于人类现实的实践活动,并历经萌发、酝酿诸阶段,最终得以在马克思及其后继者创造性的理论活动中形成和确立。     

作为符号存在的人

卡西尔认为,人的本质在于他不断的文化创造活动。语言、神话等各种文化符号的发展和进步正是人自身发展和进步的表现。人也只有在不断的文化创造中才能成为真正意义上的人。     

论民事立法对民事习惯的复杂认可

对民事习惯的认可在民法典编纂中具有重要意义,需要从规范层面更加具体而审慎地分析。民事习惯的实践是复杂的,可分为三种:涉及民事主体个人利益的民事习惯、涉及自治团体利益的民事习惯以及涉及社会公共利益的民事习惯。对这三种状态的民事习惯应采取不同的认可模式。根据民法理论,对民事习惯的认可在规范上分别表现为补充性的任意性规范、解释性的任意性规范和强制性规范三种形式。而在规范语词的选择上,三种规范都应采用应当一词。对民事习惯的认可并不意味着对其放任,这需要禁止性规范来对其限制。     

论现代宪法的地方自治原则

从20世纪40年代开始,越来越多的国家将地方自治确认为宪法的基本原则。在文本结构上,宪法的地方自治条款通常包含总纲或基本原则部分的确认条款、地方自治制度章的重复确认条款和地方自治制度的基本设置条款：宪法对地方自治原则的确认使地方自治条款具有宪法保留的效力,即使是国家议会制定的地方制度法也必须受到地方自治原则的约束：地方自治原则与人民主权、基本人权和权力分立原则之间存在内容上的关联,但它又是一项独立的宪法基本原则。地方自治原则获得成文宪法的承认,表明现代宪政主义已经摆脱单纯的国家中心主义.     

修宪预示日本未来政治走向--解析日本众参两院宪法调查会修宪报告书

日本众参两院宪法调查会近日分别通过了对宪法历经五年调查后做出的报告书,结束了半个世纪以来关于"是否修改宪法"的争论,第一次明确了修改宪法的必要性.日本现行宪法因第九条而被称为"和平宪法",修改宪法的焦点集中在第九条,众议院宪法调查会<最终报告书>在"承认自卫队和自卫权的存在"、"允许海外行使武力"、"行使集体自卫权"上达成多数意见,反映了日本安保政策上的根本转变.作为"三党意见的最大公约数"出台的两院宪法调查会报告书是日本各党派斗争和妥协的产物,表明了两大保守政党主导日本政局的现状.两院报告书的出台加快了修宪的进程,预示了修宪的主要方向,将对日本的内政外交产生重大影响.     

在实践中形成的宪法——兼谈日本宪法第9条

制约国家权力以保护个人权利只是宪法的一面，而国民作为主人公，发挥能动性则构成宪法的另一面。护宪派从宪法的社会契约性与普遍的价值性出发认为不应修宪，而修宪派则以日本宪法在制定程序上存在问题为由主张修宪：他们的问题都在于将法律文本绝对化，而宪法，并不仅仅指的是成文的法典，而是与宪法内容相关的各种法、制度、习惯的全体，是人民通过主观能动的政治实践活动形成的宪法。     

《不能承受的生命之轻》中自我探寻的永恒悖论

探究人的悖论性存在状态、展示人性的多种可能性是米兰·昆德拉挑战自我的确定性本质、解构绝对主义的一个尝试,《不能承受的生命之轻》正是这一尝试的力作。小说中的四个主要人物体现了自我悖论性存在的两种方式,即横向坐标轴上不同自我同时存在的矛盾性和悖论性,以及纵向坐标轴上自我探寻中行为结果对行为意愿的否定性与嘲弄性。昆德拉认为,自我存在的不确定性和悖论性状态是现实世界荒诞感和人的精神世界复杂性的体现,相对性与模糊性则是自我探寻的永恒悖论,人对于自我的认识永远处于无知和谬误之中。     

论我国宪法中的隐性权利

保护公民的基本权利乃是国家的伦理职责所在,也是一国宪法的应有之义.然而公民的基本权利并不仅限于宪法明示的条文,还包括可以从宪法推演出来的隐性权利.隐性权利以国家政治伦理为基础.可以通过法律制定、宪法规定、宪法解释和宪法适用等多种途径来实施宪法的隐性权利.     

论人的社会价值与个人价值

人的个人价值是在社会中实现的.在私有制社会,只讲人的个人价值,忽视人的社会价值,甚至否定人的社会价值.社会主义社会重视人的社会价值.但在以往存在着只重视人的社会价值,而忽视人的个人价值的偏向.这样做的结果,伤害了人民群众积极性的发挥.人的社会价值和个人价值是互为前提,不可分割的.但人的社会价值相对于个人价值而言,是更重要、更带根本性的.同时,也必须重视人的个人价值.这是由社会主义的本质和根本价值目标所决定的.