社会正义的实现:从“排斥冶走向“包容性政策冶

我国社会政策经历过一个建构与重构的过程,但排斥性是一以贯之的主基调.随着人类从工业社会逐步迈入后工业社会,基于差异承认与平等实现而形成的二维正义观登场.而现行社会政策既无法体现对差异的尊重,也无法保证平等实现,从而呈现出对正义的偏离.只有建立起包容性社会政策,尊重个体差异,同时保证多元主体享有共同福利的机会和水平,才能实现正义.     

Contradictions and crises of neoliberal–imperial globalization and the political opportunity structures for the Global Justice Movements

The Global Justice Movements emerged in the context of the contradictions and crisis of neoliberal–imperial globalization and the critique of it. They therefore express and provide a basis for the politicization of the negative consequences of post-Fordism and its crisis. This article examines the structural changes of the last 30 years from a Gramscian perspective of neoliberal globalization as a “passive revolution” and as the deepening of a “imperial mode of living” at a global scale. It is argued that examining structural changes helps us to understand why protest and social movements re-emerged around the year 2000. The article discusses some central features of the Global Justice Movements by focusing on the international Attac movement and the recent Occupy movement.     

Introduction

No abstract available for this article.     

论我国刑事证据展示制度的确立--以公正、效率为视角

公正与效率既是刑事诉讼的基本价值目标,也是我们分析和研究刑事诉讼相关问题的一种基本方法。而刑事证据展示制度的确立对刑事诉讼中公正与效率的实现有着十分重要的意义。以刑事诉讼公正与效率价值目标为视角,通过对刑事证据展示制度与公正、效率价值目标关系的分析,指出了我国目前刑事证据展示制度在实现公正与效率价值目标方面存在的问题,并对如何确立我国的刑事证据展示制度提出了一些设想。     

奠定和谐社会的正义基石——论司法权在建立和谐社会中的地位和作用

和谐社会本身应该是法治社会,法治正义精神是和谐社会的基石。要奠定、稳固和谐社会的正义基石,非实现正义规则的司法权莫属。稳固的和谐社会需要树立司法权在纠纷处理机制中的至上权威。     

宽严相济刑事政策三重定位解读

尽管目前宽严相济刑事政策被定位于刑事司法政策,但该政策在理论上应当是刑事立法政策、刑事司法政策、刑事执行政策三位一体的基本刑事政策.作为刑事立法政策的宽严相济,应该不仅包括刑事实体法方面的政策,而且还要包括刑事程序法方面的政策;为刑事司法政策的宽严相济,是指在侦查、起诉和审判的过程中,侦查机关、起诉机关和审判机关在适用刑事实体法和刑事程序法时应当遵循的政策;为刑事执行政策的宽严相济,则主要表现在监禁和死刑的执行两个方面,在现代刑事执行制度中,必然是监禁与非监禁化、行刑人道化、行刑社会化的有机结合.     

论马克思公平思想的理论渊源

马克思的公平思想是在批判吸收各种公平思想的基础上发展起来的。马克思之前的古典公平思想和自由主义公平思想均曾影响到马克思,虽然他从整体上对自由主义公平思想持有否定的态度;黑格尔的法哲学思想使得马克思更加关注不同群体、不同个体之间的现实的利益差别;费尔巴哈让马克思具有了历史关怀,使其公平思想进入了历史唯物主义范围;空想社会主义者理论上重视公平实践上忽视历史,没有深入到资本主义不平等的内在本质,马克思则深刻揭示了资本主义公平的虚伪实质,并找到了一条适合于人类社会发展的客观规律,指出了人类社会发展目标的最后归宿。     

孔子“仁学”的三个层次

孔子“仁学”的三个层次包括仁之情感、仁之理性和仁之规范。仁之情感是指仁作为一种具有博爱精神的人文主义情怀,它由亲人及大众,由社会及自然,在具有广泛性的同时又具有层次性。仁之理性是指仁作为根本的道德原则,其基本内容是“己欲立而立人,己欲达而达人”和“己所不欲,勿施于人”。仁之规范是指仁作为相对具体的行为准则,主要包括“义”、“礼”和“中庸”。     

Unjust punishment in organizations

What causes leaders to punish subordinates unjustly? And why might leaders keep punishing subordinates unjustly, even when this increases workplace misconduct? In the current paper we address these questions by suggesting that power and status cause leaders to punish unjustly. We review evidence on the effects of power and status on punishment, review how unjust punishments foster misconduct, and highlight how this creates a self-perpetuating feedback loop—leaders are more likely to punish in an unjust manner when subordinates engage in misconduct, but subordinates’ misconduct is partly caused by unjust punishments. We also discuss how leader-subordinate distrust may be at the heart of this phenomenon and how organizations may counteract unjust punishments. We draw attention to research areas that have received little attention and draw up an agenda for future research. Taken together, we integrate the literatures on power, status, punishment and trust, review evidence on when unjust punishments become perpetuating, challenge research suggesting that leaders are cautious when punishing, and guide future research on the topic of punishment in organizations.     

The praxis of ethnic studies: transforming second sight into critical consciousness

This article focuses on a youth participatory action research (YPAR) program called the Social Justice Education Project (SJEP) that fostered young people of color’s critical consciousness. Their critical consciousness emerged through praxis (reflection/action) while focusing on preserving ethnic studies in Tucson, Arizona. Because the SJEP home was in ethnic studies, the youth also struggled to keep their program alive. The Arizona Department of Education claimed the program bred ‘radicals’ who wanted to overthrow the government and therefore lobbied the state legislature to ban K-12 ethnic studies in public schools. In January 2012, the ban went into effect, shutting down ethnic studies classes as well as the SJEP. Young people’s qualitative research on their struggle led to action to save the education that gave them hope for a more equitable and just world. The article addresses the praxis of YPAR, which sparks a thought process leading to the drive to take action. Observing and documenting educational injustices inspire the need to seek radical change of Self and schools. Through the reflection and action facilitated by YPAR, young people of color construct a message about the importance of ethnic studies for individual as well as social transformation.