代位权诉讼既判力述论

既判力指确定的终局判决所裁判的诉讼标的对当事人和法院的强制性适用力,主要包括主观范围、客观范围.在代位权诉讼中,中国目前法律对既判力的主观范围和客观范围未进行规定,故应从以下方面进行完善,既判力的主观范围不应以债权人是否胜诉为前提,法院就代位权本身所作的判断应成为免证事实,法院就代位权诉讼标的所作的生效裁判应具有确定性.     

论债权人的代位权

为了防止债务人逃避债务,损害债权人的合法权益,我国新《合同法》第一次明确规定了代位权制度,保证债务人履行债务,从而有利于债权人实现债权。代位权是指债务人应当行使却不行使其对第三人(次债务人)享有的权利而使债权人的债权受到损害时,债权人为保全自己的债权,可以以自己的名义代位行使债务人的权利。它的效力及于债权人、债务人和次债务人。     

论萨迦政权模式的形成及其对西藏地方政体的影响

元朝对西藏的征服和统治,给西藏社会内部带来的重要变化之一,就是以教派势力为核心的政权模式——即萨迦政权模式在西藏的逐步确立和发展。萨迦政权的确立和发展,不但对后来的西藏地方政体产生了重要影响,而且也在很大程度上确立了后来的西藏地方政权与中央王朝之间的关系模式。因此,对萨迦政权本身进行深入探讨,将有助     

土司制度确立于元代说

土司制度是封建王朝中央继羁縻制之后在僻远和边疆少数民族地区实行的一种政治制度。它确立于何时,有的说始于唐或宋,有的主张成于元,有的则认为确立于明代。论者见解不一。本文据实分析了羁縻制与土司制各自的特点和相互区别,论证了土司制度形成于元代。它的确立,使土官治理区也就是土司成为元封建王朝的地方政权机构,确保了中华的一统。     

论无罪推定原则在刑事诉讼中存在的问题与完善

以无罪推定在刑事诉讼中的运作为视角,反思当前存在的认识误区和制度缺陷,并以此为基础提出完善中国无罪推定原则的建言.认为目前中国虽然确立了无罪推定原则,但由于诉讼理念,制度设计等方面存在的偏差及缺陷,在相应的立法和司法上也存在着缺失或不协调等问题,现已成为确立该原则并保障其贯彻落实的障碍.     

藏传应成论式研究

应成论式最早发源于古印度,后传入西藏,经过藏族僧人及学者的研习与整理,最终被确立为正式的因明论式,成为藏传佛教中极具特色的一种论式。本文主要从藏传应成论式的渊源及其传入与确立为出发点,对其进行了论述,并重点研究了其内容规范与形式化的问题,力图以符号化、公式化的方法来剖析其内部结构,展现其精髓所在。     

主体意识的确立与以德治国

主体意识是人在社会关系中对自我价值的确认,又是对"在世"的精神把握.主体意识的确立是自我需求追求满足与主动承担道德责任的统一.这样,自我在自觉的基础上把普遍规范"己化",并在道德自由的空间里产生自律,因此主体意识的确立是道德自律的前提."以德治国"标示了道德上的自律,与主体意识确立一同倡导了人的解放,有着积极的意义.     

追求一种低代价的发展

低代价发展是一种新的发展理念、发展实践、发展机制.它要求人们从代价的角度认识发展,从调控代价的角度实现发展.实施低代价发展,要实现"三种确立":在指导思想上确立一种低代价发展观,在发展评价上确立一种低代价的评价尺度,在发展模式上确立一种低代价的发展模式.     

党中央国务院出台政策文件推进五大民族自治区加快发展

党和国家历来高度重视少数民族和民族地区的发展问题。十六大以来,以胡锦涛同志为总书记的党中央,站在落实两个大局战略思想的高度,把加快少数民族和民族地区经济社会发展摆在更加突出的位置,作出了一系列重大决策部署。确立了     

元明时期广西壮族土司统治区农业开发的主要成就探因

元明时期是广西壮族土司制度正式确立和全面发展的重要阶段。在王朝中央间接统治和壮族土司以其故俗世袭统治的双轨式管理体制下,壮族土司统治区的农业开发取得了一定的成就。其成就之取得,一方面是缘于王朝中央为强化其于壮族土司统治区的封建统治和各个壮族土司政权为巩固其世袭统治地位而在思想上对地域农业开发的重视,另一方面是缘于王朝中央和壮族土司为达到巩固统治之目的而采取的有利于社会经济发展的相关制度和措施。壮族土司统治区农业经济的开发,一方面为其手工业和商业的发展创造了条件,奠定了基础;另一方面在很大程度上夯实和强化了壮族土司制度统治的根基,使得壮族土司制度在元明时代得以正式确立和全面发展,进而达到它的鼎盛时期。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

Identification,the exercise of democracy and the fear of the Other – the June EU referendum in the UK

ABSTRACT

The focus is the oscillation among leave voters in the EU referendum from the exercise of rights - an act of dis-identification – towards the assertion of identity as members of a British community. This was mediated by voters acting in an association of citizens calling on the equalising agency of the British people whilst claiming membership of a locally circumscribed community, perceived as injured, through entanglement with the Other prominent among them Europeans. Hence the recovery of the injured community as the object of the denunciators’ desire for identity coupled with the fear of the Other. Predicated on this was the resumption of class, gender and ethnic roles reflected in division among voters. The denunciation of togetherness with Europeans served leave voters to substitute the exercise of rights with a longing for identity. Instrumental in this was the lack of deliberation in the plebiscite to articulate the will of individual voters through a general will. The ‘direct power’ exercised enabled many to cast away their role as citizen in an attempt to claim their privileges as members of a racially and culturally demarcated British community. Paradoxically, the voters’ unashamed disavowal of their agency as citizens by seeking to restore a divided social world as the source of their identity was represented as an exercise in democracy. To some playing on words was supplemented by the use of force removing the gap between the discursive exclusion of the Other and the continued physical presence of bearers of different races and culture.