石川啄木的《罗马字日记》新解

《罗马字日记》是日本作家石川啄木使用罗马字撰写的日记,其目的主要是为了更真实地记录自己的私生活,进而摆脱世俗的压力而获得精神自由,同时也满足了自己的逃避心理.日记虽然鲜明地记述了当时啄木的困境,但其主题明快,表达了他努力超越现实、追求理想的向上精神.日记的文学性强,其中使用了大量的叙事策略.     

Just men? Towards the education of men for gender justice in a context of religiously legitimised patriarchy: A South African case study

This paper explores the education of men for gender justice in a context of religiously legitimised patriarchy, through a case study of a Catholic theological institute in South Africa. It draws on interviews with students and staff and participant observation conducted during a pilot study in 2011. The data highlight ideological justifications and internal norms which both support and oppose women's subjugation. The contestation of gender justice is seen in practice in both resistance and an emergent insider advocacy. Finally transformative examples of education for gender justice are described. The potential for such education is thus underlined.     

蒙古入侵期间罗斯东正教会拒绝与天主教会合并的原因

以罗马教皇为首的天主教国家乘蒙古人入侵基辅罗斯之机,企图合并罗斯东正教会。由于教皇无意于反蒙援罗、十字军对罗斯西部领土的侵犯、蒙古人对天主教国家与东正教国家的不同政策、尼西亚东正教会对基辅罗斯的宣传与影响,罗斯人最终拒绝了教皇的教会合并请求。     

论英国普通法形成的核心因素

征服者威廉建立了统一的封建君主国,实现了对王国的有效统治,为普通法的孕育创造了至关重要的政治条件和社会环境。威廉及其后几位国王对盎格鲁.萨克逊习惯法的继承为普通法的形成提供了法律渊源。亨利二世发起的司法改革创设了专门的王室法庭和巡回法庭,将令状制度和陪审团制度引入司法程序中,这些司法程序与诉讼方式上的优势是普通法成长的现实基础。罗马法的理论和方法使得普通法具有确定性和普遍适用性,促进了普通法的成熟和完善。     

罗马共和晚期刑事诉讼模式探微——以西塞罗为克鲁恩求斯辩护为中心

学者们大多认为对抗式的刑事诉讼模式起源于英国。对抗式刑事诉讼模式的产生,主要是一个法律史问题,而不是一个法理学问题,弄清楚该模式的起源十分重要。通过研究西塞罗为克鲁恩求斯辩护一案,可以确信该模式起源于共和晚期的古罗马,在谋杀与投毒罪刑诉中已相当发达。     

希腊罗马神话对英语词汇的影响

希腊罗马神话是世界文学宝库中一颗璀璨的明珠，它自产生以来就对西方的文学艺术和语言产生了极大的影响。本文拟从英语中源于希腊罗马神话的词汇入手，追溯希腊罗神话对英语语言的影响。     

Religion in child sexual abuse forensic interviews

Religion is an under-studied factor affecting children’s sexual victimization and their willingness to discuss such experiences. In this qualitative study, 39 child forensic interviewers and child advocacy center (CAC) directors in the United States discussed religious influences on children’s sexual abuse experiences, their relationships to CACs, and their disclosures in the forensic setting. Participants reported both harmonious and dissonant interactions between religiously observant children and families on one hand and child advocacy centers on the other. Themes emerged related to abuse in religious contexts and religious justifications for abuse; clergy and religious supports for disclosures as well as suppression of disclosures; and the ways CACS accommodate religious diversity and forge collaborations with clergy. Participants discussed a wide range of religions. Recommendations for practice and research are included.     

路名标示中译英商榷

文章从路名标示的现状入手，列举了路名标示的几种处理方法，明确了存在的问题。并探讨了近期北京、上海等城市路名标示政策与国家政策法规及国际惯例的分歧所在，分析了这一现象产生的原因。提出了作者对此问题的看法。     

What are these among so many? Pre and post Vatican II recordkeeping

Contemporary Church recordkeeping has been an area all too often ignored by historians and archivists. There were two significant events in the last 140 years that defined the types of records created and maintained within the Church namely: Vatican I and Vatican II. After the suspension of Vatican I and the promulgation of Pastor Aeternus, we begin to see a centralization in ecclesiastical governance structures, due in part to interpretations of papal primacy. This centralization of Church authority eventually impinged upon the recordkeeping processes of dioceses. However after Vatican II the pendulum shifted with the promulgation of the Decree Concerning the Pastoral Office of the Bishop and the re-introduction of the tenet of collegiality. The promulgation of this document and others caused a de-centralization of Church recordkeeping practices. Using the Archdiocese of Vancouver as a case study this paper will attempt to show recordkeeping changes that occurred after Vatican I and Vatican II and the impact these councils had on archdiocesan administration.     

历史语境中的宽容（一）－－12世纪西欧教会法论异端和绝罚

中世纪西欧教会曾严厉镇压异端运动，同时又有一系列宽容的思想和举措。这是逻辑混乱或虚伪吗？教会法对异端分子的处理展现了基督教宽容在特定历史语境中的存在和运作，也说明这一宽容的渊源不是对真理的怀疑和冷漠，而是出自对神恩的信心、对他人良知的尊重。真理只能在历史进程中得以认知。而对宽容的评价也只能在特定的历史语境中进行。按照12世纪教会法学家格兰西的理解，处分异端分子的方式和举措典型地展示了正义和仁慈统合于爱，而爱就是关怀人类的拯救。不论是对罪犯处以绝罚还是鼓励他们与上帝和教会和解，相应的教会法规范都应该遵循，但是解释和应用法律必须考虑时间、地点、案件和当事人的特殊情形，据此减免刑罚或停止律法的施行。有时教会宽恕异端分子，期望他们能因此更快地纠正谬误。宽恕，不应该是神职人员渎职的借口；严格执法，也不应该蜕变成贪图和炫耀个人权威的机会。教会法对株连的批语尤其值得借鉴。教会法关于宽容的原则在律法的解释和施行中并未得到完全贯彻，迫害和滥用权威的现象时有发生，可知在寻求真理的同时又怀抱宽仁之心何其难也！