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RELIGIOUS NATIONALISM AND RELIGIOUS FREEDOM IN ASIA

亞洲宗教民族主義與宗教自由

Religious Nationalism and Religious Freedom in Asia: Mapping Regional Trends in a Global Phenomenon

亞洲宗教民族主義與宗教自由：描繪全球現(xiàn)象中的區(qū)域趨勢

Jaclyn Neo, 新加坡國立大學(xué)

Brett G. Scharffs，楊百翰大學(xué)

Abstract: In recent times, religious nationalism has emerged as a major basis for identity and mobilization. In Asia, religious nationalism specifically challenges existing pluralist approaches to constitutional government, which have generally been seen as necessary to ensure peaceful coexistence. The increasing alignment of religious and national boundaries has the worrying capacity to neutralize the “cross-cutting cleavages” that could otherwise vitiate the centrifugal tendencies of pluralistic societies. In the context of pluralistic Asia, therefore, religious nationalism is fundamentally anchored in a rejection of ethnic, religious, cultural, and even legal plurality. This has serious consequences for the freedoms of religious groups, particularly minority groups and minorities within dominant religious groups. This article introduces the Special Issue studying not only the phenomenon of religious nationalism in Asia, but also its impact on the rights of religious groups and their religious freedoms, broadly conceived.

摘要：近來，宗教民族主義已經(jīng)成為身份認(rèn)同和動(dòng)員的主要基礎(chǔ)。在亞洲，宗教民族主義尤其挑戰(zhàn)了現(xiàn)有的多元主義的憲政方針，而多元主義的憲政方針通常被認(rèn)為是確保和平共處所必需的。宗教和國家邊界的日益一致具有令人擔(dān)憂的中和“交叉分裂”的能力，而這原本會(huì)削弱多元社會(huì)的離心傾向。因此在亞洲多元化的背景下，宗教民族主義在根本上植根于對于種族、宗教、文化甚至法律多元化的拒絕。這對宗教群體的自由，尤其是宗教少數(shù)群體和占主導(dǎo)地位的宗教群體中的少數(shù)派的自由造成了嚴(yán)重的影響。本文介紹的這期特刊不僅研究了亞洲的宗教民族主義現(xiàn)象，而且在寬泛意義上研究了它對宗教群體的權(quán)利和他們的宗教自由的影響。

Keywords: religious nationalism, religious freedom, constitutional law, pluralism, rights

關(guān)鍵詞: 宗教民族主義，宗教自由，憲法，多元主義，權(quán)利

Intimate Rivals: The Freedom of Religious Nationalism

親密的對手：宗教民族主義的自由

Gilad Abiri, 耶魯大學(xué)法學(xué)院

Abstract: In this article, I argue that religious nationalism poses a unique challenge to the liberal theory of religious freedom. In arguing this, the article first develops and defines an ideal type of religious nationalism through an analysis of Hindu-nationalist and religious Zionist thought. I show that religious nationalism in states like India and Israel have the unique status of intimate rivals. They are intimate since they are able to successfully present themselves as the carriers of the authentic character of the nation-state and utilize modern political tools. As a result, they are free of much of the unifying pressures of state nationalism. And they are rivals because they promote a vision of society and politics that fundamentally challenges the political identity of the state. The paper then turns to the justifications and rationales of religious freedom—both in seminal cases and in political and legal scholarship—and applies them to religious nationalism. It argues that the status of intimate rivalry should, depending on which justification of religious freedom we adhere to, change the way in which we morally and legally understand religious nationalism. First, because religious nationalism is intimate—that is, acceptable and mainstream—it should be approached as a part of the culture of the majority. This implies that we should be less concerned about infringements of religious freedom in the case of the adherents and organizations of religious nationalism. Second, the rivalry of religious nationalism is in itself a good reason for the nation-state not to accommodate it.

摘要：在本文中，我認(rèn)為宗教民族主義對自由主義的宗教自由理論提出了獨(dú)特的挑戰(zhàn)。在論證這一點(diǎn)時(shí)，本文首先通過分析印度民族主義和宗教猶太復(fù)國主義思想，發(fā)展并定義了一種理想的宗教民族主義類型。我展示了宗教民族主義在印度和以色列等國具有親密競爭對手的獨(dú)特狀態(tài)。它們之所以親密，是因?yàn)樗麄兡軌虬炎约撼晒Ρ憩F(xiàn)為民族國家的真實(shí)特征的載體并且利用現(xiàn)代政治的工具。因此，他們沒有太多國家民族主義統(tǒng)一壓力。它們之所以成為競爭對手，是因?yàn)樗麄兲岢纳鐣?huì)和政治愿景從根本上挑戰(zhàn)了國家的政治認(rèn)同。隨后，這篇論文轉(zhuǎn)向宗教自由的正當(dāng)性和合理性——包括在開創(chuàng)性案例中和政治和法律的學(xué)術(shù)文獻(xiàn)中——并將它們應(yīng)用于宗教民族主義。本文認(rèn)為，取決于我們堅(jiān)持何種宗教自由的理由，親密競爭的狀態(tài)應(yīng)該改變我們在道德和法律上理解宗教民族主義的方式。首先，因?yàn)樽诮堂褡逯髁x是親密的——也就是說，它可以被接受且符合主流——它應(yīng)該被視為主流文化的一部分。這意味著我們不應(yīng)該太擔(dān)心宗教民族主義的信徒和組織會(huì)侵犯宗教自由。其次，宗教民族主義的競爭本身就是民族國家不接納它的一個(gè)很好的理由。

Keywords: law and religion, religious freedom, religious nationalism, Hindu nationalism, religious Zionism

關(guān)鍵詞：法律與宗教，宗教自由，宗教民族主義，印度教民族主義，宗教猶太復(fù)國主義

Minority Rights and Hindu Nationalism in India

印度少數(shù)群體權(quán)利和印度教民族主義

Peter van der Veer，哥廷根馬克斯-普朗克宗教和民族多樣性研究中心

Abstract: In this paper, I want to focus on some aspects of the political process in India that have an impact on the treatment of religious minorities. Much of the discussion on multicultural jurisdictions deals with differentiated citizenship rights that allow religious groups to maintain their normative universe. This literature shows the tensions surrounding individual and group rights. I want to approach the question of religious freedom from a rather different angle. I want to first focus on the protection of bare life in the face of religious violence and then examine the issue of conversion from one religion to another. The issues of human security and conversion are linked in India, since Hindu nationalists see Muslims as forcibly converted Hindus who should be reconverted. To highlight the importance of majoritarian nationalism rather than political systems in the treatment of religious minorities, I offer a brief comparison with China.

摘要：本文將重點(diǎn)探討印度政治進(jìn)程中對宗教少數(shù)群體受到如何對待產(chǎn)生影響的一些方面。關(guān)于多元文化管轄權(quán)討論大部分涉及差異化的公民權(quán)利，這種權(quán)利使宗教團(tuán)體得以保持各自的規(guī)范世界。這些文獻(xiàn)展現(xiàn)了個(gè)人和群體權(quán)利間的緊張關(guān)系。我想從一個(gè)有些不同的角度來探討宗教自由的問題。我想首先關(guān)注在宗教暴力面前對赤裸生命的保護(hù)，其次研究從一種宗教皈依到另一種宗教的問題。在印度，人類安全和皈依問題是聯(lián)系在一起的，因?yàn)樵谟《冉堂褡逯髁x者眼中，穆斯林屬于在威脅下皈依且應(yīng)重新皈依印度教的人群。為了強(qiáng)調(diào)在對待宗教少數(shù)群體方面，多數(shù)民族主義而非政治制度的重要性，我提供了一個(gè)與中國的簡要比較。

Keywords: minority, nationalism, Hindus, Muslims, violence

關(guān)鍵詞：少數(shù)派，民族主義，印度人，穆斯林，暴力

A Secular Failure: Sectarianism and Communalism in Shayara Bano v. Union of India

世俗的失?。篠hayara Bano訴印度案中的宗派主義和社群主義

Jeffrey A. Redding，墨爾本大學(xué)法學(xué)院

Abstract: Proponents of secularism often describe their support for this form of governance in terms of the protections it provides against the excesses, dangers, and coercions of religious governance. In reality, however, the differences between secular and religious systems of governance are often overstated, with secularism’s promises being in conversation with secularism’s failures. This article explores one recent and important instance of such secular failure, namely the high-profile Indian case of Shayara Bano v. Union of India deciding the legal legitimacy of “tripletalaq,” a common Indian Muslim divorce practice. During the litigation of this case, a prominent Indian Muslim organization ended up engaging in sectarian modes of argumentation, whereby aspersions were cast on the Muslim bona fides of certain persons and communities. Further, in the course of deciding Shayara Bano, a religiously diverse set of Indian Supreme Court justices found themselves disagreeing along communal lines about either the necessity or ability of the secular state to “reform” Muslim family law. In all this, sectarian and communitarian divisions in India were heightened, and the social peace and religious freedom promised by secularism were severely undermined.

摘要：世俗主義的支持者在描述他們對這種治理安排的支持時(shí)，通常認(rèn)為它提供了針對于宗教治理的過度、危險(xiǎn)和脅迫的防護(hù)。然而，在現(xiàn)實(shí)中，世俗和宗教治理體系之間的差異往往被夸大了，人們拿世俗主義的成功跡象與世俗主義的失敗相對照。本文探討了此類世俗主義失敗的一個(gè)最近且重要的實(shí)例，即備受矚目的印度案例 Shayara Bano 訴印度案，該案認(rèn)定了“tripletalaq”（一種常見的印度穆斯林離婚做法）的合法性。在此案的訴訟過程中，一個(gè)著名的印度穆斯林組織最終采用了宗派主義式的論證，誹謗某些人和社群不是虔誠的穆斯林。此外，在判定Shayara Bano 案的過程中，一個(gè)宗教上多元化的印度最高法院法官群體發(fā)現(xiàn)，他們在世俗國家“改革”穆斯林家庭法的必要性或能力問題上，存在沿著群體線的分歧。這一切都體現(xiàn)出，印度的宗派和社群分裂加劇，世俗主義所承諾的社會(huì)和平和宗教自由受到嚴(yán)重破壞。

Keywords: India, secularism, Islam, talaq, divorce

關(guān)鍵詞：印度，世俗主義，伊斯蘭教，塔拉克，離婚

The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom

泰國佛教民族主義的復(fù)興及其對宗教自由的不利影響

Khemthong Tonsakulrungruang, 朱拉隆功大學(xué)

Abstract: Triggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years.These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings the two entities closer to a full establishment. They also target both religious minorities as well as non-mainstream Buddhists. The revival of Buddhist nationalism foretells rising tension as well as diminishing religious freedom.

摘要：在危機(jī)感的刺激下，泰國政府與泰國佛教正在恢復(fù)一個(gè)多世紀(jì)前由君主主導(dǎo)的改革所激發(fā)的傳統(tǒng)關(guān)系。泰國佛教正在重獲其失去的光環(huán)和霸權(quán)，而政治保守派則在民主倒退的時(shí)代尋找合法性和集體認(rèn)同，其結(jié)果是佛教民族主義運(yùn)動(dòng)的興起，并出現(xiàn)佛教徒即泰國人的概念。近年來，這一現(xiàn)象越來越成為主流。這些極端的佛教徒向政府施壓，要求政府采納新的憲法關(guān)系，使佛教-泰國的概念更趨于實(shí)體化，他們同時(shí)也以宗教少數(shù)群體以及非主流佛教徒為目標(biāo)。佛教民族主義的復(fù)興預(yù)示著緊張局勢的加劇，以及宗教自由的削弱。

Keywords: Thai Buddhism, royalist nationalism, Thai Constitution, Dhammakaya, anti-Muslim Movement

關(guān)鍵詞：泰國佛教，?；拭褡逯髁x，泰國憲法，泰國法身寺，反穆斯林運(yùn)動(dòng)

Disciplining the Accepted and Amputating the Deviants: Religious Nationalism and Segregated Citizenship in Indonesia

懲戒被接納者，鏟除異類：印度尼西亞的宗教民族主義與公民權(quán)隔離

Deasy Simandjuntak 新加坡尤索夫伊薩東南亞研究院

Abstract: T. H. Marshall’s 1950 seminal work shows that the granting of civil, political, and social rights leads to the institutionalization of rules binding the state and its citizens. In practice, however, citizenship goes beyond these unproblematized paternalistic relations. It is political, involving connection, competition, and conflicts. Isin and Turner (2002) propose that “citizenship” should be examined through its extent (norms of inclusion and exclusion), content (rights and responsibility), and depth (citizens’ perceived relation to their political community). In Indonesia, the discrimination against members of minority religions by Islamic conservative groups is among the main issues in politics. This article therefore examines the ambiguity between the constitutionally embraced “religious freedom” and the everyday discriminatory practices of conservative groups. Taking the case-studies of the sectarian campaign against a Chinese-Christian governor, the blasphemy sentence of a Chinese-Buddhist woman, and the persecution of the Ahmadiyah and Syiah, I argue that conservative groups have practised a “segregated citizenship” that prioritizes the values and interests of the majority religion against those of both the “accepted” and the “unaccepted” minority religions.

摘要：T. H. Marshall在1950年的開創(chuàng)性著作中表明，民事權(quán)利、政治權(quán)利和社會(huì)權(quán)利的授予導(dǎo)致了約束國家及其公民的規(guī)則的制度化。然而，在實(shí)踐中，公民權(quán)超越了這些不成問題的家長式關(guān)系。它是政治性的，涉及聯(lián)系、競爭和沖突。Isin和Turner（2002）提出，“公民權(quán)”應(yīng)該通過其程度（接納和排斥的規(guī)范）、內(nèi)容（權(quán)利和責(zé)任）和深度（公民感知到的與政治社群的關(guān)系）來考察。在印度尼西亞，伊斯蘭保守派團(tuán)體對少數(shù)宗教成員的歧視是政治中的主要問題之一。因此，本文研究了憲法賦予的“宗教自由”與保守派團(tuán)體的日常歧視性做法之間的模糊地帶。我以針對一位華裔基督徒州長的教派運(yùn)動(dòng)、對一位華裔佛教徒女性的瀆神判決以及對阿赫邁底亞教派與什葉教派的迫害為例，論證了保守派團(tuán)體實(shí)行了一種“隔離的公民權(quán)”，即將多數(shù)派宗教的價(jià)值觀和利益置于“被接受的”和“不被接受的”的少數(shù)派宗教之上。

Keywords: segregated citizenship, religious nationalism, religious freedom, religious harmony, blasphemy, Indonesia

關(guān)鍵詞：隔離的公民權(quán)，宗教民族主義，宗教自由，宗教和諧，瀆神行為，印度尼西亞

The Excuse of (il)legality in Discriminating and Persecuting Religious Minorities: Anti-Mosque Legal Violence in Myanmar

歧視和迫害宗教少數(shù)群體中的（不）合法借口：緬甸的反清真寺法律暴力

Nyi Nyi Kyaw，新加坡國立大學(xué)亞洲研究所

Abstract: This article highlights the convenient excuse of (il)legality used by (1) religious majoritarian mobs to justify attacks against places of worship and religious buildings of minorities; and (2) police and local authorities to absolve themselves of the failure to uphold public order and the rule of law, protect religious minorities, and to punish religious minorities. This article traces the emergence of legal violence in the form of anti-mosque vigilante extremism in Myanmar from 2012 onwards and analyzes cases of attacks against: (1) “illegal” mosques; (2) madrasas being used as or reconstructed into mosques; (3) buildings allegedly being constructed as mosques; (4) private homes and public spaces being used as mosques; and cases of (5) closed mosques not being allowed to reopen. The author primarily used Myanmar-language resources as well as interviews to conduct the research.

摘要：本文強(qiáng)調(diào)了（不）合法的便利借口，這些借口被（1）宗教多數(shù)派暴徒用來為攻擊少數(shù)派的禮拜場所和宗教建筑辯護(hù)；以及（2）警察和地方當(dāng)局用來開脫自己未能維護(hù)公共秩序和法治、保護(hù)宗教少數(shù)派以及懲罰宗教少數(shù)派的責(zé)任。本文追溯了2012年以來緬甸出現(xiàn)的反清真寺私刑極端主義形式的法律暴力，并分析了針對以下方面的襲擊案例：（1）“非法”清真寺；（2）被用作清真寺或改建為清真寺的宗教學(xué)校；（3）據(jù)稱被用作清真寺的建筑；（4）被用作清真寺的私人住宅和公共場所；以及（5）被關(guān)閉且不被允許重新開放的清真寺。作者主要利用緬甸語的資源以及訪談來進(jìn)行研究。

Keywords: Legality, legal violence, anti-mosque extremism, religious minorities, Myanmar

關(guān)鍵詞：合法律性，法律暴力，反清真寺的極端主義，宗教少數(shù)群體，緬甸

DIGNITY IN EAST ASIAN LAW AND SOCIETY

東亞法與社會(huì)中的尊嚴(yán)

Editorial of “Diginity in East Asian Law and Society”

關(guān)于“東亞法律和社會(huì)中的尊嚴(yán)”的社論

Setsuo MIYAZAWA，加州大學(xué)黑斯廷斯法學(xué)院法學(xué)教授和東亞法律研究項(xiàng)目主任

Editorial:

The Collaborative Research Network 33 on East Asian Law and Society (CRN33) of the Law and Society Association (LSA) has organized sessions based on the general themes of the LSA annual meetings since 2017. The general theme of the 2019 LSA annual meeting was “Dignity.” The theme was explained as follows:

Dignity embraces justice, rights, rule of law, respect for humanity and diversity as well as a commitment to human engagement, subjects that have been central in the law and society tradition. Dignity is a core idea in many different legal traditions and is shaped by a variety of struggles. It provides a bridge across cultures intersecting with diverse values and identities. Recognizing this central idea as our theme when we meet this year in Washington D.C.—at a moment of social anxiety and global uncertainty—focuses our attention on the promise, values and unrealized potential of dignity and will highlight the role of values we examine law in society. The 2019 Law and Society Annual Meeting will initiate our consideration of the place, role and visions of dignity through a number of mini-plenary sessions that will take up the idea in its different forms.

As an Executive Member of the CRN33, I circulated a call for papers to its members for a session on “Dignity in East Asian Law and Society.” Eight papers were accepted, including seven single-authored papers and one co-authored paper. I divided them into two sessions: “Dignity in East Asian Law and Society (1)” and “Dignity in East Asian Law and Society (2).” Each session had four papers and I recruited a discussant for each of them. These sessions were held on 1 June 2019 and I chaired both. I invited all the presenters and discussants to submit their papers to the Asian Journal of Law and Society. Ultimately, two papers were submitted: Terence C. Halliday and Sida Liu, “Dignity Discourses in China’s Struggles for Basic Legal Freedoms,” and Qian Liu, “Relational Dignity, State Law, and Chinese Leftover Women’s Choices in Marriage and Childbearing.” Furthermore, one of the discus- sants, Amy Huey-Ling Shee, also submitted a paper, “Construction of Socio-Legal Dignity for Old Persons: Narrative Perspectives from Taiwan.” These three papers respectively discuss “dignity” in relation to such critical issues as cause lawyering, women, and the elderly, and I believe that they deserve publication in the AJLS to enrich the socio-legal literature on law and society in Asia.

社論:

法社會(huì)學(xué)學(xué)會(huì)（LSA）的東亞法律與社會(huì)合作研究網(wǎng)絡(luò)33（CRN33）自2017年以來，根據(jù)LSA年會(huì)的一般主題組織會(huì)議。2019年LSA年會(huì)的一般主題是 "尊嚴(yán)"。該主題的解釋如下：

尊嚴(yán)包含了正義、權(quán)利、法治、對人性和多樣性的尊重以及對人類參與的承諾，這些主題在法社會(huì)學(xué)傳統(tǒng)中一直是核心。尊嚴(yán)是許多不同法律傳統(tǒng)中的核心思想，并由各種斗爭所形塑。它提供了一座跨越文化的橋梁，與不同的價(jià)值觀和身份相交融。今年的華盛頓特區(qū)會(huì)議上（在這個(gè)充滿社會(huì)焦慮和全球不確定性的時(shí)刻），我們會(huì)把這一中心想法作為會(huì)議的主題，把注意力集中在尊嚴(yán)的前景、價(jià)值和未實(shí)現(xiàn)的潛力上，并且在審視社會(huì)中的法時(shí)，突出價(jià)值的作用。2019年法社會(huì)學(xué)年會(huì)將通過一些不同形式的小型全體會(huì)議，來開啟我們對尊嚴(yán)的地位、作用和愿景的討論。

作為CRN33的執(zhí)行成員，我向其成員發(fā)出了關(guān)于 "東亞法律和社會(huì)中的尊嚴(yán) "會(huì)議的論文征集通知。有八篇論文被接受，包括七篇單篇論文和一篇合著的論文。我把它們分為兩個(gè)部分，"東亞法律與社會(huì)的尊嚴(yán)（1）"和 "東亞法律與社會(huì)的尊嚴(yán)（2）"。每場會(huì)議有四篇論文，我為每場會(huì)議招募了一名討論者。這些會(huì)議于2019年6月1日舉行，我主持了這兩次會(huì)議。我邀請所有演講者和討論者向《亞洲法律與社會(huì)雜志》提交他們的論文。最終，提交了兩篇論文：Terence C. Halliday和Sida Liu，"中國爭取基本法律自由的過程中的尊嚴(yán)話語"，以及Qian Liu，"關(guān)系性尊嚴(yán)、國家法律和中國剩女在婚姻和生育中的選擇"。此外，討論者之一Amy Huey-Ling Shee也提交了一篇論文："老年人社會(huì)法律尊嚴(yán)的建構(gòu)——來自臺灣地區(qū)的敘事視角"。這三篇論文分別討論了 "尊嚴(yán) "與活動(dòng)律師、婦女和老人等關(guān)鍵議題之間的關(guān)系。我認(rèn)為它們值得在《亞洲法與社會(huì)雜志》上發(fā)表，以豐富關(guān)于亞洲法律和社會(huì)的法社會(huì)學(xué)文獻(xiàn)。

Keywords: LSA annual meeting, dignity, law and society

關(guān)鍵詞：法社會(huì)學(xué)年會(huì)，尊嚴(yán)，法與社會(huì)

Dignity Discourses in Struggles for Basic Legal Freedoms in China

在中國爭取基本法律自由的過程中的尊嚴(yán)話語

Terence C. Halliday，美國律師基金會(huì)和澳大利亞國立大學(xué)

Sida Liu，多倫多大學(xué)

Abstract: How do dignity discourses shift the framing of struggles for basic legal freedoms? Based on our decade-long empirical research on lawyers and politics in China, we provide a theoretical intervention in a burgeoning socio-legal scholarship on dignity in this article. Drawing inductively from in-depth interviews, we find that a powerful current of dignity consciousness and sentiment, joined by an acute awareness of dignity harms, flows through the community of Chinese activist lawyers. Their dignity discourses can be witnessed and explained in four streams of awareness: (1) dignity experienced as an ideal in juridical, philosophical, and theological idioms; (2) dignity takings experienced indirectly and directly in the property takings of clients’ homes, farms, and livelihood; (3) assaults on dignity through property takings of spaces of religious worship; and (4) the takings of professional dignity from the lawyers charged with defending the dignity of others. This article points to the value of dignity framings in the general theory of collective action for basic legal freedoms.

摘要：尊嚴(yán)話語是如何改變爭取基本法律自由的框架的？基于我們對中國律師和政治長達(dá)10年的實(shí)證研究，我們在本文中對正在興起的關(guān)于尊嚴(yán)的法社會(huì)學(xué)研究進(jìn)行了理論干預(yù)。通過對深度訪談的歸納，我們發(fā)現(xiàn)，在中國的律師群體中流淌著一股強(qiáng)大的尊嚴(yán)意識和情感，以及對尊嚴(yán)傷害的敏銳認(rèn)識。他們的尊嚴(yán)話語可以在四股意識流中得到見證和解釋：（1）在法學(xué)、哲學(xué)和神學(xué)習(xí)語中，尊嚴(yán)被視為一種理想；（2）在對客戶的住宅、農(nóng)場和生計(jì)的財(cái)產(chǎn)征用中，間接和直接體驗(yàn)到尊嚴(yán)的剝奪；（3）通過對宗教禮拜場所的財(cái)產(chǎn)征用，對尊嚴(yán)的攻擊；（4）負(fù)責(zé)捍衛(wèi)他人尊嚴(yán)的律師的職業(yè)尊嚴(yán)被剝奪。本文指出了尊嚴(yán)框架在爭取基本法律自由的集體行動(dòng)的一般理論中的價(jià)值。

Keywords: dignity，discourse，China，lawyers，property rights，religion

關(guān)鍵詞：尊嚴(yán)，論述，中國，律師，財(cái)產(chǎn)權(quán)利，宗教

Relational Dignity, State Law, and Chinese Leftover Women’s Choices in Marriage and Childbearing

關(guān)系性尊嚴(yán)、國家法律和中國剩女在婚姻和生育中的選擇

Qian Liu，維多利亞大學(xué)

Abstract: Legal scholars tend to understand dignity as an intrinsic value that each individual gains at birth. This article aims to rethink dignity from a relational perspective. As dignity is highly dependent on other people’s judgement and evaluations in China, I use “relational dignity” to stress the precarious and relational nature of dignity in societies in which people attach great importance to guanxi networks. I discuss how relational dignity and state law interact to shape leftover women’s choices in marriage and childbearing. The precarious and relational nature of dignity motivates leftover women to follow dominant social norms in order to fit in. As a result, it reinforces state law’s discrimination against unmarried women and single mothers. On the other hand, the rubber-stamp quality of state law enables leftover women to use legal recognition to win societal recognition and attain relational dignity.

摘要：法律學(xué)者傾向于將尊嚴(yán)理解為每個(gè)人在出生時(shí)獲得的內(nèi)在價(jià)值。本文旨在從關(guān)系的角度來重新思考尊嚴(yán)問題。由于在中國，尊嚴(yán)高度依賴于他人的判斷和評價(jià)，我用“關(guān)系性尊嚴(yán)”來強(qiáng)調(diào)在人們非常重視關(guān)系網(wǎng)絡(luò)的社會(huì)中，尊嚴(yán)的不穩(wěn)定性和關(guān)系性。我將討論關(guān)系性尊嚴(yán)和國家法律是如何相互作用，塑造了剩女在婚姻和生育方面的選擇的。尊嚴(yán)的不穩(wěn)定性和關(guān)系性促使剩女通過遵循主流社會(huì)規(guī)范來融入社會(huì)。因此，它加重了國家法律對未婚婦女和單身母親的歧視。另一方面，國家法律橡皮圖章的性質(zhì)，使得剩女可以利用法律認(rèn)可來贏得社會(huì)認(rèn)可，并獲得關(guān)系性尊嚴(yán)。

Keywords: dignity, face, guanxi, marriage, leftover women

關(guān)鍵詞：尊嚴(yán)，臉面，中式關(guān)系，婚姻，剩女

Construction of Socio-Legal Dignity for Old Persons: Narrative Perspectives from Taiwan

老年人社會(huì)法律尊嚴(yán)的建構(gòu)——來自臺灣地區(qū)的敘事視角

Amy Huey-Ling Shee，臺灣中正大學(xué)法學(xué)教授、臺灣法律資訊中心主任

Abstract: Contemporary laws have been responding to the challenges of ageing societies. Elder people have gradually become a special, if not disadvantaged, social group to be protected, cared for, and even censored by law in the name of protection. The UN has long discussed a Convention to protect the distinctive human rights of old persons while invoking the Convention on the Rights of Persons with Disabilities to protect the dignity of senior citizens. Under national laws, adult-guardianship, welfare, and medical laws are strengthened in the name of better elder care, yet forcing old people to give up the freedom and autonomy that they have enjoyed throughout adulthood. This paper thus argues for the socio-legal construction of “elderhood” to respond to the special needs of senior citizens to maintain individual dignity. By observing narrative accounts of elders in care, socio-legal images of Taiwan elderhood may be presented for analyses. A proposal is then made to suggest the socio-legal construction of the individual dignity of elder people.

摘要：當(dāng)代法律一直在應(yīng)對老齡化社會(huì)的挑戰(zhàn)。老年人即使不是弱勢群體，也已逐漸成為一個(gè)需要被保護(hù)、關(guān)愛，甚至以保護(hù)名義受到法律審查的特殊社會(huì)群體。在援引殘疾人權(quán)利公約來保護(hù)老年人尊嚴(yán)的同時(shí)，聯(lián)合國長期以來一直在討論制定一項(xiàng)保護(hù)老年人獨(dú)特人權(quán)的公約。各國以改善養(yǎng)老的名義加強(qiáng)了成人監(jiān)護(hù)、福利和醫(yī)療法律，但這卻迫使老年人放棄了他們在整個(gè)成年時(shí)期所享有的自由和自主權(quán)。因此，本文主張建構(gòu)“老年時(shí)期”的社會(huì)法律，以回應(yīng)老年人維護(hù)個(gè)人尊嚴(yán)的特殊需求。通過觀察受照管老人的敘述，或可呈現(xiàn)臺灣老年時(shí)期的社會(huì)法律圖景以供分析，然后提出一項(xiàng)對老年人的個(gè)人尊嚴(yán)進(jìn)行社會(huì)法律建構(gòu)的建議。

Keywords: dignity, autonomy, adult guardianship, CRPD, human right

關(guān)鍵詞: 尊嚴(yán)，自主權(quán)，成人監(jiān)護(hù)，殘疾人權(quán)利公約，人權(quán)

BOOK REVIEW

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