Notes on the Rule of Law and Human Rights in Chinese Traditional Culture

1. Introduction The role of law and human rights in Chinese traditional culture seem to be a real conundrum with misunderstanding and controversies. Some Western politicians and scholars who did not probably delve into and equip with related knowledge were apt to take an adverse stand. For example, Chris Pat-

On the clash between the traditional culture and the ＂fast food＂ culture from a perspective of internet language

With the development of the Internet, the Internet language-a new social variant of language comes into being. Owing to its distinctive features, the Internet language draws extensive attention and evokes dispute. Should we make laws to restrict its development or be magnanimous and tolerant？ The present authors think that the dispute reflects the clash between the traditional culture and the ＂fast food＂ culture. The two cultures would co-exist harmoniously and co-develop healthily only if we cherish the law in the development of language and grasp the indirect correlation between them.

The Legally Permissible Traditional Customary Uses of Wildlife and Forests under Kenyan Law

Kenya like most of sub-Saharan Africa is reliant predominantly on agriculture and natural resources;which include land, water, minerals and fisheries, but the most dominant of which are wildlife and forestry. Unlike minerals which are by law vested in the government and can only be extracted by it and not the citizenry, wildlife and forestry are resources that the citizens may utilize in their day to day lives to meet their needs. Apart from their consumptive uses, there are also non-consumptive uses and values of wild animals and forests;such as their intrinsic ecological value as gene banks, as well as their scenic value for viewing. These are essentially conventional values and uses. They are largely formal and universal ones that are universally obtaining across the world irrespective of the levels of civilization or cultural identity, and are even compatible with modernity. Apart from these, there are some wildlife and forestry uses which are unique to the typical African way of life as part of old traditional customs that have existed from earlier times. These are what are in this paper referred to as “traditional customary uses”. These uses are largely informal, rudimentary and archaic. They are nevertheless critical in the endemic African way of life and represent the inextricable rudimentary technologically bereft relationship between the African people and their natural resources. Under the country’s existing laws, some of these uses are prohibited and criminal sanctions prescribed to enforce their proscription, hence cannot be enjoyed or practiced. There are however others that the law has either expressly allowed, or not prohibited, hence may be lawfully enjoyed or practiced. These are what this paper has referred to as the legally permissible traditional customary uses;and are the ones that are its subject. As for wildlife, in the year 1977, the Kenya Government by a Legal Notice in the Kenya Gazette imposed a ban on all forms of hunting of wildlife. The ban is still in force. This therefore means that hunting is illegal, as legal prohibition has in effect prohibited all and any form of off-take or killing of wildlife. By implication therefore, under Kenyan law, only non-consumptive uses of wildlife may be enjoyed, and not the consumptive ones. These include viewing as well as socio-cultural and spiritual uses. In Kenya therefore, the only permissible traditional customary use of wildlife is its non-consumptive use for socio-cultural and spiritual purposes;subject of course to the existing legal prohibition on witchcraft under the Witchcraft Act (Cap 67 Laws of Kenya). This piece of legislation has prohibited the practice and promotion of witchcraft. This in effect means that the socio-cultural and spiritual uses of wildlife though legally permissible, will be enjoyed, provided it is not for witchcraft purposes. With regard to forests, this author has identified the following five as their legally permissible traditional customary uses under Kenyan law: Socio-cultural and spiritual (consumptive and non-consumptive) use, other than for witchcraft;use in herbal folk medicine, other than for witchcraft;use for human food and livestock fodder;use for firewood;and use as raw material in construction and traditional craft. Notably, in Kenya, traditional customary use is subject to the existing legal prohibition on witchcraft. Further, while it is the legally permissible use category that is the focus of this paper, the author nevertheless discusses the prohibited traditional customary uses as well. This paper is based on literature survey as well as data obtained from the author’s previous research whose primary data and findings have been published in recent times. It also draws from the documented research and diverse documented views of other commentators on the subject.

Chinese Traditional Culture Education:Implementing the Child's Position and Perspective in the Elementary Schooi Textbook Morality and Law

Purpose:Failure to clarify the position of children in Chinese culture is a significant issue faced by Chinese traditional culture education(CTCE).Indeed,moral education needs to establish child's perspective and position in Chinese society and incorporate these into the curricula on the excellent Chinese traditional culture.This study explores how the elementary school textbook,Morality and Law,has approached CTCE.Design/Approach/Methods:First,this article analyzes practical dificulties in CTCE:omission child's position.Second,this article explores the child's position needed by CTCE based on Rousseau,Montessori,and Dewey's contemporary views on children.At last,this article explores the strategyof how to implement the child's position in CTCE based on Morality and Law.Findings:In respect to CTCE,Morality and Law positions children in various ways.In terms of its educational goal,the textbook is intended to improve children's cultural education and appreciation.While the textbook's editors mainly select positive content,negative content is also included.Always taking the child into consideration,the textbook incorporates systemized knowledge into children's own lives,particularly insofar as the teaching strategy uses events or experiences in which children are interested.

“易自然”构国际法治:论国际法律秩序之兴革

随着全球化的发展,国际社会于20世纪90年代初提出构建国际法治的建议,以在国际和国家两个层面构建法治社会。经过20余年的努力,该建议被纳入《2030年可持续发展议程》。然就构建国际法治的方式方法、国际法治应反映的价值等,国际社会甚少论及。本文以中华传统文化,特别是《易》的天道自然观,如革卦的哲学思想为基础,探讨国际法治提出之时代背景与价值,分析构建国际法治之必要性、必要条件及其所应反映的价值。本文建议国际法治之构建应以《联合国宪章》为基石,以国际秩序的与时偕行为方向,以履卦和随卦的思想为行动准则,提出国际法治应以万物和谐为终极目标,包括人与人的平等、国家与国家的平等、人类与自然的和谐以及自然与自然的和谐。

Traditional Chinese Medicine:How Is It An Invaluable Intangible Cultural Heritage

This article deals with the concept of intangible culture heritage and the reasons why traditional Chinese medicine(TCM)should be specially preserved.The potential value of TCM and the existing measures for carrying on the cultural heritage adopted by China are also explored in the article.

Expansion of traditional land-use and deforestation:a case study of an adat forest in the Kandilo Subwatershed,East Kalimantan,Indonesia

Deforestation issues are more problematic when indigenous(adat) communities,living within a forest,have lived there for many generations.These adat communities,who employ traditional land-use,are frequently accused of encroaching on the forest.To understand existing and future trends in the spatial patterns of the expansion of traditional land-use and deforestation,we conducted a case study in the Kandilo Subwatershed using mixed methods with image interpretation,spatial modelling and sociocultural surveys to examine the interrelationships between physical conditions,community characteristics and traditional land-use expansion.We investigated community characteristics through household interviews,communication with key informants,and discussions with focusgroups.By using an area production model,we were able to analyze the effect of improved farming systems,policy intervention and law enforcement on traditional land-use expansion and deforestation.Based on our examination of a 20-year period of traditional land-use activities in adat forests,the evidence indicated that the steeper the slope of the land and the farther the distance from the village,the lower the rate of deforestation.Our study found that customary law,regulating traditional land-use,played an important role in controlling deforestation and land degradation.We conclude that the integration of land allocation,improved farming practices and enforcement of customary law are effective measures to improve traditional land productivity while avoiding deforestation and land degradation.

马克思主义与中华优秀传统文化契合发展何以可能

马克思主义与中华优秀传统文化契合发展的可能性可以规约为三个层面,即主体层面、客体层面以及实践层面。主体层面,中国的马克思主义者既要具有深邃的马克思主义理论水平,又要兼具浓厚的中华优秀传统文化底蕴,同时还要有推动二者契合发展的主观意愿。客体层面,马克思主义与中华优秀传统文化本属于异质文化,但他们符合“和实生物,同则不继”之特点,二者在形而上层面具有“形似”之同质性,均关注人的问题,注重人伦道德的提升。实践层面,两者契合发展的前夜乃是文化的迷茫时期,契合发展是在多元文化的角逐与竞争中逐渐形成的,是在有识之士的推波助澜下实现的。

中华优秀传统法律文化的创造性转化和创新性发展

中华优秀传统法律文化具有普遍性和共同性、先进性和文明性、实践性和人民性,符合人类法治文明发展的普遍规律、共同价值和科学理性。推动中华优秀传统法律文化的创造性转化和创新性发展,应当高度重视并大力加强对有关国家和地区对中华法系以及域外法律文化转化融合经验的比较研究,走出一条“借鉴”与“双创”相结合的中国自主法学知识体系构建之路;应当坚持把马克思主义法治基本原理同中国法治实践相结合、同中华优秀传统法律文化相结合,推进“中医法学”与“西医法学”有机融合,开创中国式现代化法治文明新境界。

彝寨地权习惯法的演进及其现实意义探析——基于滇中北部地区武定县S村的考察

武定S村为古老的彝族村落,对家庭承包的集体土地和村公共用地的使用权习惯规则,是其传统文化的重要组成部分。这些土地权利习惯规则,既有彝族传统习惯法的影响,又具鲜明的区域特点,对周边地区其他民族的土地利用习惯产生了重要影响。在多民族经济、文化的交流、碰撞、借鉴与融合中,其传统的土地权利习惯规则历经发展与变迁,仍然保留了一些较有特色的习惯。通过总结这些土地使用的习惯内涵与特点,探讨其对国家法律的补充功能,对促进当地社会的稳定与发展有积极的现实意义。

中国传统文化中德法关系的历史逻辑及现代反思

在中国传统文化发展历程中,道德与法律的关系(简称德法关系)经历了三个阶段:第一阶段是夏商周时期,特别是西周时期,这一时期,德和法统一于“礼”。西周文化就是“礼乐文化”。第二阶段是春秋战国到秦汉,特别是战国时期,“礼崩乐坏”,天下大乱,诸侯争霸,德法之争、王霸之争不仅出现在思想领域,也应用于政治军事实践中。这一时期是德法分离时期。第三阶段孕育于汉朝、魏晋南北朝至明清时期,通过“引礼入法”“阳儒阴法”及儒生涉政后以儒释法等途径,法律道德化、道德法律化,形成了长达一千多年的德法统一的主流文化。中国传统文化中德法关系的合理性包括:其一,“礼法并用”“德主刑辅”维护社会长治久安。其二,“敬德保民”“明德慎罚”体现了中国传统德法文化的人文性质。其三,“子帅以正”“为政以德”的政治道德观,强调从政者的道德素养是政治和法律的基础。中国传统文化中德法关系的历史局限性包括:其一,维护宗法等级制度的礼治(礼德法混合)文化阻碍了“法律面前人人平等”。其二,君权神授、“三纲五常”阻碍了法治的民主化。其三,道德法律化和法律道德化阻碍了法律和法治的独立发展。

关于文化法“治心”的法哲学思考——从《公共博物馆文化创意产品开发的法律问题研究》切入

在姚锋编审独撰的《公共博物馆文化创意产品开发的法律问题研究》这一著作文本中能够让阅读者领会到文化法“治心”的学术意蕴,亦即文化法或文化法研究能够担当起“文化治心”或“文化润心”的新时代使命。一方面,文化法或文化法研究能推动中华优秀传统文化的创造性转化、创新性发展,不断满足新时代广大人民群众日益增长的文化精神需要,有助于培育和践行社会主义核心价值观。另一方面,文化法领域中法律服务工作者特别是律师实现了其角色上的“觉醒”,亦即他们于诉讼活动中跟文化法高频“互动”的初心或本心是维护和捍卫文化法所映射的公共秩序或政治秩序,在此基础上或条件下才去获得或追求其所应得的劳务报酬,而不是相反。这两方面情况的根源在于,在东方中华大地上的法现象,是国家政治意志下的法,是为实现文化共同体美好生活比如“大同社会”理想的法;只有深刻理解东方中华大地上法现象的特质及其功能或效用,我们才能很好地面对国家法包括文化法,也才能在跟国家法包括文化法的高频“互动”中作出正确的选择。

构建现代中华法治文明新形态的契机与路径

中华法治文明是中华文明的重要组成部分,中华文明既是世界文明的源头之一,又是世界上唯一实现5000年连续发展未曾中断过的文明体。中华法系是世界公认的五大法系之一,是法治文明具有标识意义的重要概念。中华法系彰显了中华民族伟大的创造力和法制文明的深厚底蕴,要素化复兴是新时代中华法系复兴嬗变的方向,中华法系孕育了良法善治的多维图景。中国特色社会主义法治道路肇始于中华法系,中国特色社会主义法治体系是新时代的新中华法系。中国式现代化是植根于中华优秀传统文化的现代化,中华优秀传统文化对现代化具有强大韧性和适应性。改革开放要有新突破就必须进一步解放思想,“又一次思想解放”的关键是破除对西方式现代化的迷信,既不能用西方现代化的模式来套解中国式现代化,也不能用中国过去的经验来束缚今天的现代化实践,要努力去推动马克思主义中国化、时代化达到一个更新的境界。构建现代中华法治文明新形态的路径是:强化当代人复兴中华法系的文化使命与担当,建构新时代中国独立自主的法学知识体系,大力推进中国特色社会主义法治实践进程,为人类文明新形态建设提供有力的理论支撑。

中国传统司法文化融入法律职业伦理教育的路径分析

当前我国法律职业伦理教育陷入“知行不一”的困境,一定程度上缘于法学职业伦理教育理论与实践没有切实融合,相反还有些脱节,导致学生的法律职业伦理价值观未真正内化。基于我国传统司法文化与当代法律职业伦理教育的理念高度契合,应当以中国传统司法文化来重构法律职业伦理的教学内容,调整实践教学方法,重新设置考核内容,营造校园法治文化氛围,将中国传统司法文化融入法律职业伦理教育之中,帮助法科生尽早树立对法律的敬畏和信仰,进而整体上提高未来法律从业工作者的职业伦理水平。

依法治藏背景下西藏传统法律文化的现代化路径探析

西藏传统法律文化很长一段时期在维系西藏社会秩序稳定、解决民众纠纷、促进社会发展等方面发挥着十分重要的作用,但藏传佛教的深刻影响、习惯法与国家法之间的冲突、以及部分传统法律文化缺乏理性的法律观念阻碍了西藏传统法律文化的发展。在依法治藏背景下,如果能对影响西藏传统法律文化的藏传佛教文化进行合理引导,对具有深厚民意基础的习惯法进行调处,对西藏传统法律文化中的优秀思想进行吸收和利用,让古老的传统法律文化重新焕发生机与活力,则能够促进西藏传统法律文化为西藏社会发展服务,有利于依法治藏的顺利推进。

优秀传统法律文化融入青少年法治教育的路径新探

在青少年社会主义核心价值观教育中,中国优秀传统文化是不可或缺的重要资源。将优秀传统法律文化融入青少年法治教育,增强青少年对中华文化的归属感,提高各族学生的法治素养,是贯彻习近平总书记关于法治教育的讲话精神和要求,落实党的二十大精神,促进青少年成长与加强青少年法治思想教育的重要路径。要使青少年法治教育体现中国特色社会主义法治精神,需要同传承中华优秀传统法律文化结合起来。传统法律文化中的积极因素仍然能在当今时代发挥重要的意义,社会主义法治建设过程中应该对其加以继承和借鉴。应当在习近平法治思想指导下,充分挖掘和利用传统文化资源,特别是优秀传统法律文化中契合现代法治精神的部分,探索优秀传统法律文化融入青少年法治思想教育的对策和有效路径。

生态文明视域下湘西少数民族的制度性生态民俗

制度性生态民俗是指以制度规则为主要内容的生态民俗,属于非正式制度的范畴,相对于普通生态民俗而言,具有规范性、补充性和调整性等典型特征。以调整对象和规制目的为依据,可将湘西的制度性生态民俗大致分为三大类型:一是主要调整“人-神”关系的自然禁忌型生态民俗,如苗族的枫树禁忌民俗;二是主要调整“民-民”关系的村民公约型生态民俗,如禁止越界砍伐林木的苗族榔规;三是主要调整“人-天(自然)”关系的技术规则型生态民俗,如侗族的“林粮间作”民俗。在新时代推进生态文明建设和中国传统文化传承发展,应增强对制度性生态民俗的文化自觉,推进湘西少数民族传统生态文化的创造性转化和创新性发展。

习近平法治思想对中华优秀传统法律文化的转化与发展——以“五对关系”为视角

习近平法治思想是在法治领域坚持“两个结合”的光辉典范。习近平总书记在立足马克思主义法治理论立场、观点、方法的基础上,对优秀传统法律文化进行创造性转化和创新性发展,赋予其新的时代内涵,使传统法文化智慧重新焕发蓬勃生命力。习近平法治思想蕴含的中华优秀传统法律文化元素,可以通过政治和法治(政法)、人和法治(人法)、此法和彼法(法法)、道德和法律(德法)、自然和法治(道法)五对关系的视角进行理解和把握。

中华优秀传统法律文化融入司法裁判研究

中华优秀传统法律文化是独具中国特色的文化特征与法律品格,是习近平法治思想的重要理论渊源和组成内容,对于坚持全面依法治国、构筑中国式法治现代化、凝聚最广泛司法认同和推进中国特色社会主义司法制度建设具有重要意义和价值。司法实践中,做实“如我在诉”、坚持能动履职、追求德法并举、推进诉源治理、锻造法院铁军均是对优秀传统法律文化的继承和发展。进入新时代,人民法院要始终以习近平法治思想为指导,坚持弘扬“人民司法”的优良传统、“公正司法”的价值追求、“以和为贵”的司法理念和“法理情融合”的裁判方法,积极探索将中华优秀传统法律文化融入司法裁判、夯实法治基础。

论少数民族习惯法的规范化困境及其应对

少数民族习惯法是民族文化的一部分,与民族地区的法治建设关系紧密。有效发挥民族习惯法的作用,离不开对民族习惯法的规范化。在民族法治、良法善治、文化更新等要求下,民族习惯法的规范化势在必行。少数民族习惯法面临的人治文化束缚、法治文化欠缺、相对独立性与价值问题,阻碍少数民族习惯法的规范化。以民族自治、合法化、价值与思维规范为路径,能有效应对少数民族习惯法的规范化困境。