Divine Justice- Religion and the Development of Chinese Legal Culture

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applications of postsocialist social theory, one based on his own research on the “political potentialities” of Christianity among women in Shandong and another on citizenship and immigration, in which he argues against the Marxist-inspired attempts to foreground class or “neoliberalism” in immigration studies, and instead suggests taking the concept of citizenship itself as the central object of theoretical investigation.

Kipnis’s ambition is to drive a theoretical stake into the heart of Marxism and slay it once and for all, and in the same stroke dispatch the “overpoliticizing” and capitalism-critiquing quasi-Marxism of the fellow travelers as well. In doing so, however, he reduces Marxism to the same type of caricature that he accuses leftists of constructing with regard to capitalism: an “all pervasive” force that “controls” (or wants to control) “everything” in the affected societies, and which “define[s] evil” (p. 107). The notion that Marxism can attain a level of sophistication beyond the handful of putatively essential characteristics that he has derived seems beyond the pale for him. So, too, apparently, is the notion that scholars might fruitfully employ a concept of capitalism—which, even if non-omnipotent, may have deleterious effects open to critique—in a work of honest scholarly analysis, rather than a performance of leftist political identity.

Saul Thomas

University of Chicago

Divine Justice: Religion and the Development of Chinese Legal Culture, by Paul R. Katz. London: Routledge, 2009. xiv + 224 pp. ￡70.00/US$140.00 (hardcover). Divine Justice is not only a good example of the vitality of Chinese legal studies, but also a lively proof of their growing extension and influence on other research fields outside the traditional sphere of strictly legal studies.

At the crossroads between anthropology, legal history, and religious studies, Paul Katz sheds light on the “reverberation” between law and religion in China (traditional China as well as nowadays Taiwan). The key argument of the book is to demonstrate how important religious beliefs and judicial rituals (chicken beheadings, oaths, underworld indictments and so on) were—and remain—in Chinese legal culture. Its essential contribution is to present both worldly and underworld justice in continuity, as two integral parts of the Chinese judicial continuum. Thus, Divine Justice reminds us that research on law and religion—two areas usually regarded as hermetic to one another—can benefit highly from a cross-disciplinary approach and dialogue.

Chapter 1 traces the origins and evolutions of the Chinese ideology of justice, an ideology based mainly on a belief in ineluctable retribution for wrongdoings. Contrary to received ideas, however, imagery of a retributive, punitive and highly bureaucratic underworld (depicted as a vast prison coupled with a judicial court and potentially interfering with worldly affairs), dates well back before the Buddhist conquest of China. It was firstly shaped by Taoist cults, whereas Buddhism only contributed to reshape it, especially by introducing opportunities for redemption.

REVIEWS 213 In Chapter 2, Katz explores an issue he judges to be fundamental in traditional Chinese legal culture, and a still decisive one for future evolutions in Chinese legal practice, namely the Chinese judicial continuum. The idea that conflict resolution was not exclusively mediated in judicial courts, but also through private forms of mediation is not new. However, Katz integrates judicial rituals into this continuum, thereby broadening our understanding of conflict resolution in traditional China. In a society where all social strata shared the same beliefs in chthonic interaction with worldly affairs, rituals were actually considered as a contribution to dispute resolution. Despite the fact that rituals were never integrated into formal judicial procedures, they featured a truly legal aspect, as they could provide both time to soothe minds and find solutions, and weapons for the weak (especially when justice proved inefficient or unconcerned).

Chapters 3 to 5 scrutinize the various forms and the specific roles of judicial rituals. Though Chinese legal courts never included the practice of swearing in witnesses, oath rituals were probably those that conveyed the highest legal significance, alongside with some rituals of indictment. Thus, making an oath in front of a judicial deity or writing down and burning an underworld indictment were strong ways to ascertain one’s legitimacy, innocence or sincerity. Rituals of indictment, filed either against the living or the dead, also provided time to appease tensions or resolve conflict, as ineluctable retribution was not necessarily immediate. Insanity and madness were considered signs of retribution for one’s (or one’s forebears’) wrongdoings. Hence, trials of the insane and rituals during which people dressed like criminals were less judicial rituals than curative or exorcistic rituals that mimicked judicial practice.

Chapter 6 is probably more marginal to the study, as it addresses the question of experimentations of legal pluralism conducted in modern USA and British colonies courts when they had to swear in Chinese people.

The last two chapters explore the development and mutations of judicial rituals in Taiwan, a place where neither Japanese occupation nor modernity hindered religious practice. Ordinary people as well as prostitutes, policemen or politicians still resort to oaths and other rituals as a means to affirm their innocence, their legitimacy or to put pressure on adverse parties (Chapter 7). Thus, the Chinese ideology of justice and the judicial continuum remain particularly lively in contemporary Taiwan, as demonstrated through the vivid case study centered on the Dizang abbey which Katz provides as a result of a decade of field research (Chapter 8).

Yet, some criticisms could be formulated against Divine Justice. The first is the general impression of a-temporality that results from the treatment of judicial rituals as a whole, in their continuity, across time and geographical boundaries. Katz certainly addresses the problem of the mutations and variations of these rituals, when he investigates the influence of Buddhism, the legal experiences carried out in British colonies, some aspects of Chinese minorities’ rituals, or the shift to modernity in Taiwan. But, once the typology of rituals that can be labeled judicial is established and the major evolutions are pointed out, a misleading impression of uniformity remains.

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Another problem is the use of concepts such as the Chinese ideology of justice and legal culture. Paul Katz acknowledges and even takes responsibility for their potential ambiguity. The underlying theme in Divine Justice is the idea of a reverberation between law and religion, embodied in judicial rituals. As a synonym of reflection or echo, such a reverberation of the worldly legal system and judicial practices on rituals and underworld justice is perfectly demonstrated all along the book. Yet, it criticizes legal historians for their “oversight of religion and ritual” (p.

10); it insists on the fact that magistrates did share these religious beliefs (a fact that historians will surely not contradict); and it also implies that the judicial continuum (including rituals) contributed to “shape legal practice” (p. 59). In so doing, we sense a tendency to consider that influences were not one-way, that judicial rituals were not only mimicking judicial practice or played a key role in judicial mediation, but that they also could have interacted with, and even contributed to shape legal practice and Chinese legal culture. We could argue about the meaning and definition of the words “Chinese legal culture”. But the extent to which religious beliefs, practices and rituals (elements that legal historians tend to overlook and exclude from their research) really influenced or even shaped that legal culture needs to be demonstrated.

Divine Justice remains a fascinating, stimulating and pioneering study. Its path-breaking approach opens new perspectives for legal specialists, and will surely contribute to the intensification of dialogue between legal studies and other disciplines.

Claude Chevaleyre

école des Hautes études en Sciences Sociales, Paris

From Ah Q to Lei Feng: Freud and Revolutionary Spirit in 20th Century China, by Wendy Larson. Stanford: Stanford University Press, 2009. xiv + 322 pp. US$55.00 (hardcover).

In From Ah Q to Lei Feng: Freud and Revolutionary Spirit in 20th Century China, Wendy Larson aims at providing a better understanding of the relationship between Chinese revolution in the 20th century and Chinese modernity. She does this through an examination of the relationship between revolution and sexuality in the constitution of modern Chinese identity. Rejecting the simplistic equation of sexuality with modernity, she attempts instead to formulate an interpretation of modernity unique to the Chinese experience by taking into account the ubiquitous discourse on “revolutionary spirit” and its impact on modern Chinese representations of sexuality. What Larson unveils is not simply a Chinese modernity that centers on sexual desire to replace the revolutionary spirit, but rather a revolutionary epistemology “that conceptualizes subjectivity and identity as socially developed and yet also informed by a passionate wellspring of emotion and intellect” (p. 4).

The book can be divided into three parts. The first two chapters set the stage for the subsequent thematic development; they introduce Freud as a representative

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论德国企业在中国的跨文化管理

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美国历史与文化

《美国历史与文化》 结课论文 专业：化学工程与工艺 学号：041114116 姓名：杨乐

Columbo's influence on the American continent Columbo is a famous Spanish navigator, is a pioneer of the great geographical discovery. Columbus young is garden said believers, he so haunting had in Genoa made prison of Marco Polo, determined to be a navigator.1502 he crossed the Atlantic four times in 1492, discovered the American continent, he also became a famous navigator. On August 3, 1492, Columbus by the king of Spain dispatch, with credentials of Indian monarchs and emperors of China, led the three tons of Baishi of sailing, from Spain Palos Yang Fan of the Atlantic, straight towards to the West. After seventy days and nights of hard sailing, in the early morning of October 12, 1492 finally found the land. Columbo thought he had arrived in India. Later know that Columbus landed on a piece of land belonging to the now Balak America than the sea in the Bahamas, he was it named San Salvador. Columbo's discovery has changed the course of world history. It opens up a new era of development and colonization in the new world. At that time, the European population was expanding, with this discovery, the Europeans have settled in two new continents, there will be able to make a difference in the European economy and the resources of the mineral resources and raw materials. This discovery led to the destruction of the American Indian civilization. From a long-term point of view, there have been a number of new countries in the Western

英美概况 美国篇

一、概况 1.50 States Its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Caribbean and Pacific. 2.Races and Population 在东部时间2006年10月17日早晨7点46分，美国人口总数突破三亿大关，这是美国人口史上具有里程碑意义的一刻。3.06188亿（2009年，世界国家和地区第3名，次于中国、印度） 3.The Composition of American Population 1)The Majority:the descendants of immigrants from European countries, such as France, Germany, Italy, Ireland, and Spain;“Pilgrim Fathers”;Potato famine 2)The Minorities:The African Americans: black slaves from Africa;Indians: the number of native Americans has been falling, no more than a million;The Hispanics: immigrants or descendents of immigrants from Latin America, such as Cuba and Mexico (Mexicans are the most numerous among them);Asian-Americans, from China, Japan and Korea;More than a million Chinese-Americans, most of whom live in Hawaii, on the West Coast and in some big cities;5 million Jews in America, many of whom went there during the Second World War and achieved great success in America. 3)“The Melting Pot”:It means immigrants from different nations all over the world have mixed to make up the American nation.“old immigrants”: came to America before 1860;“new immigrants”, after 1860.The Immigration Quota Law was passed by the American government in 1924. 二、Early History 1.Columbus：1492 Christopher Columbus arrived at Salvador Island, thus discovered the “New World”.(Amerigo V espucci: named “America”) 2.The first English permanent settlement:1607 The first group of English colonies came to America and built their settlement of Charleston which later was expanded into the first English colony known as Virginia. 3.Pilgrim Fathers:1620 Some English immigrants (Puritans) sailed into Plymouth on a ship called the “Mayflower”.102 Puritans, 60 days.Mayflower Compact, “one man one vote”, “one-man rule” 4.The values of Puritans:hard work; commercial success; the importance of education 5.Thanksgiving:1621 Thanksgiving Day was first celebrated by the pilgrims of the Plymouth Colony. 三、American Revolutionary

德国文化

德国文化漫谈 要谈一个国家的文化，就需要先介绍一下这个国家的基本情况。这里列些一些关于德国的基本数据。 国土面积：357,021平方公里或137,847平方英里平方公里（世界第63名）总人口：81,799,600人（世界第16名） 宗教：基督徒62.5%，穆斯林4%，犹太教徒0.2% 最大城市：柏林 首都、中央政府所在地柏林 最高的山峰：楚格峰2,962米 最长的河流：莱茵河865公里 最大的湖泊：康斯坦茨湖，又叫博登湖，572平方公里 中央银行：德国联邦银行 货币单位：欧元（EUR，€） 立国事件：两德统一（1990年10月3日） 国家格言：统一、正义与自由 国歌：德意志之歌 邻国：奥地利，比利时，捷克共和国，丹麦，法国，卢森堡，荷兰，波兰，瑞士 然后介绍德国的文化史。德国文明起步虽然很晚，但是近代对世界文化贡献良多。至今德国科学家一共获得了超过60项诺贝尔物理、化学和生理医学奖，著名科学家有爱因斯坦，马克斯·普朗克，卡尔·弗里德里希·高斯等等。德国是导弹、火箭的发源地，也是现代计算机技术的创始人冯·诺伊曼的祖国。 19世纪在德国诞生了世界上第一个共产党——德国社会民主工党，这是马克思亲自创建的，第一国际也产生于德国。马克思逝世后，德国社会民主工党中的一部分人放弃阶级斗争，走议会路线，被列宁抨击为“修正主义”，在此基础上产生了第二国际，德国是欧洲第二国际的大本营。由此可见德国工人运动和社会主义的传统极为深厚。20世纪30年代，在希特勒策动下，德国成为国家社会主义的发源地。德国的法典也是有着世界重大影响的法典，它和法国《拿破仑法典》构成大陆法系的基石。 哲学方面：德国哲学史上影响深远的人物有库萨的尼古劳斯、莱布尼茨、康德、黑格尔、费尔巴哈、马克思、叔本华、尼采、胡塞尔和海德格尔。德国是许多重要哲学流派的发源地，如德国唯心论，以及马克思和恩格斯创立的马克思主义。以阿多诺和霍克海默为代表的法兰克福学派，提出的批判理论是20世纪重要的哲学理论，哈贝马斯是法兰克福学派的继承者和当代德国最重要的哲学家之一。 文学方面：德语文学的历史可以追溯到中世纪，当时的代表人物如诗人福格尔魏德的瓦尔特。德国最杰出的作家有歌德、海涅、席勒和格林兄弟等，多位文学家在20世纪获得诺贝尔文学奖，他们是特奥多尔·蒙森（1902年）、保罗·海泽（1910年）、格哈特·霍普特曼（1912年）、托马斯·曼（1929年）、赫尔曼·黑塞（1946年）、海因里希·伯尔（1972年）和君特·格拉斯（1999年）。

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人教版高中历史选修3《五单元 欧洲的宗教改革 第2课 马丁路德的宗教改革》优质课教案_0

第2课马丁?路德的宗教改革 （一）德国宗教改革原因及“九十五条论纲”的提出 1、德国宗教改革发生的原因 ①经济：德国经济发展需要打破天主教会控制局面，自由发展资本主义 ②现实因素：天主教会长期对德国进行搜刮与控制，德意志成为“教皇的奶牛” 经济上，教会是德意志最大的封建主，占据了全德三分之一的土地，许多高级教士本身就是拥有领地的封建贵族。教皇利用德意志的分裂和软弱，加强了对德意志的掠夺。这一时期德意志的白银产量很高，罗马教廷每年从德意志搜刮的财富达30万古尔登（货币单位），相当于“神圣罗马帝国”皇帝每年税收额的20倍。德意志也成了被教会榨取最严重的地区，素有“教皇的乳牛”之称。这种搜刮，既不利于资本主义的原始积累，也不利于封建统治的财政收入。而教廷从德意志榨取的财富，归根到底都来自广大劳动人民的血汗，所以更恶化了广大人民的经济生活。 政治上，德意志除了七大选侯之外，还有十几个大诸侯、二百多个小诸侯、上千个帝国的骑士，交通不便，关卡林立，币制庞杂，局面混乱。罗马教廷为了控制德意志的政治，竭力维持其分裂割据局面。 因此，经济的分散性不利于政治统一，而政治不统一又影响经济发展。德意志的社会矛盾十分复杂，民族矛盾、阶级矛盾和宗教矛盾交织在一起，到15世纪末16世纪初，德意志和罗马教廷的矛盾成为一切矛盾的焦点, 天主教会引起了各阶层人民的普遍憎恨。摆脱罗马教廷的桎梏，建立促进民族复兴的本国教会，成为德意志各阶层的共同要求，也是德意志资本主义发展必不可少的条件。 ③个人因素：马丁?路德受人文主义影响，立志改革 人物春秋： 父母原是勤俭的务农人家，但当时因社会商业方面开始发达了，并带 动了工业的发展，故其父亲转而成为矿工，在当时以矿工当职业的人口并 不多，算是新兴的行业，在父亲的积极努力下竟也自行当起了一个小矿主，后来上升为城市的议会会员。路德是九个孩子中的第八个。严格而充满爱 心的父亲，要他接受时尚的启蒙教育。父亲非常积极培育路德的教育，故 送他到大城市就学。路德为了维持就学时的经济需要，和其它的就学孩子 们共组了一个唱诗班，在富有人家吃晚餐的时候，于主人们享用丰盛晚餐 之时，边聆听孩童诗班唱圣诗。当主人用餐过后即可开始享受主人们吃剩 的菜肴，运气好的话还能拿到一些小费。他的父母信奉教廷，但不过分热诚。 之后由于父亲的支持及栽培之下，路德进了一所有名的大学学习法律，看似前途似锦：毕业后可在皇宫谋得一份差事，后半辈子就可高枕无忧了。但就在此时他却正想着如何才能蒙上帝的喜悦呢？就在一次的暴风雪当中，在祷告中他经历了神的保守，于是他毅然决然地到修道院中当修士，放弃法律的学习。 ④导火线：1517年，教皇利奥十世派人到德意志兜售赎罪券 历史现场： 路德宗教改革时的教皇是利欧十世(1513-1521)，生活豪侈淫佚，而喜爱艺术。因兴建圣彼得大教堂，而以售卖赎罪券为筹款的财路。 他的推销员，夸张赎罪券的功能说：“当你购买赎罪券的银钱叮当落在箱子

英美概况 美国篇1地理位置

英美概况（美国篇1:地理位置） 1.Alaska and Hawaii are the two newest states in American.Alaska northwestern Canada,and Hawaii lies in the central Pacific. 阿拉斯加和夏威夷是最近加入美国的两个新州。阿拉斯加在加拿大的西北部，夏威夷位邻中太平洋。（本细节还有考"一句话简答"的可能） 2.The U.S has a land area of 9.3 million square kilometres.It is the fourth largest country in the world in size after Russia,Canada and China. 就面积而言，美国是世界第四大国，就人口而言，美国是世界是第三大国。 3.Of all states of American,Alaska is the lagest in area and Rhode Island the smallest.But on the mainland Texas is the largest sate of the country. 所有州中，阿拉斯加是面积最大的州，罗得岛最小，在美国大陆，最大的州是得克萨斯州。 4.The Rockies,the backbone of the North American Continent,is also known as the Continental Divide. 落基山脉是北美大陆的脊梁，也被成为大陆分水岭。 5.The two main mountain ranges in American are the Appalachian mountains and the Rocky mountains. The Appalachians run slightly from the northeast to southwest and the Rocky mountains run slightly from the northwest to southeast. 阿巴拉契亚山脉和落基山脉是美国的两座大山脉。（本细节有考"一句话简答题"的可能） 6.The Mississippi River is the largest river in American,over 6000 kilometers.The Mississippi has been called "father of waters"or "old man river" 密西西比河是美国最长河流，有被称作"众水之父"或"老人河"。 7.The Ohio river has been called the American Ruhr,As in Germany, the area along the river is rich in valuable deposits of high-grade coking coal and is well known for its steel industry.The river provides cheap water transportation for raw materials. 俄亥俄河被称作美国的鲁尔河，就像德国一样，沿河有丰富的高品千周的焦煤，并且因其钢铁而著名。另外，该河还为原材料提供了廉价的水路运输。 8.On the Pacific side there are two great rivers:the Colorado in the south and the Columbia ,which rises in Canada. 太平洋沿岸有两大河：科罗拉多河及哥伦比亚河。 9。The Rio Grande River forms a natural boundary between Mexico and the United States. 格兰德河是美国和墨西哥之间的开然界河（本细节考选择和简答可能性大）10.the most important lakes in the United States are the Great Lakes. They are Lake Superior,which is the largest fresh water lake in the world, Lake Michigan ,the only entirely in the U.S.,Lake Huron,Lake Eire and Lake Ontario.They are located between Canada and the United States except Lake Michigan.

英美概况美国部分

Lecture one: Geography and People Location : Situated in the central part of North America with Canada on the north ,Mexico and the Gulf of Mexico on the south ,the United States is on the east coast of Pacific and west coast of Atlantic. Territorial area: 9.5million square kilometers 50states and seat of government is Washington D.C Largest state---Alaska Largest on the continent---Texas Smallest-----Rhode Island(罗德岛州) Newest---Hawaii Three geographical divisions（三大地形区）: Western ,central and eastern part . Land forms and region: Eastern part: Highlands formed by Appalachian range Western part: High plateaus and mountains(Rockies are called as the back bone of the continent). Great central plain: A large plain between the eastern Appalachian and western Rockies Main geographical regions: New England (6,northeast, longest history featured with mountains ,valleys and rivers ,and cities and towns with historic sites ,top-ranking universities ) The Mid-Atlantic States The West (11,a wealth of forests and stream notable cities, high-tech industry predominant agricultural yielding,14% of GDP ) The Mid-West The South (13,plenty of rainfall and mild climate are favorable for agriculture, fast growing industry and population recent years, great size with few large cities The Southwest Hawaii: Tourism is the largest source of income Tropical climate

德国宗教改革和女性教育与职业书单

Anne Winston-Allen, Convent Chronicles: Women writing about Women and Reform of the Late Middle Ages, Pennsylvania: The Pennsylvania State University Press, 2004. Bernd Roeck, Civic Culture and Everyday Life in Early Modern Germany, Leiden: Brill, 2006. Gerald Strauss, Luther’s House of Learning: Introduction of the Young in the German Reformation, London: The John Hopkins University Press, 1978. Lawrence P. Buck ed.,The Social History of the Reformation, Columbus: Ohio State University Press, 1972. Lynn Abrams ed., Gender relations in German history: Power, agency and Experience from the sixteenth to the twentieth century, London: UCL Press, 1996. Kirsi Stjerna, Women and the Reformation, Oxford, Blackwell Publishing, 2009. Margaret A. Currie ed., The Letters of Martin Luther, London: Macmillan and Co., 1908. Meg Lota Brown and Kari Boyd McBride, Women’s Roles in the Renaissance, London: Greenwood Press, 2005. Caritas Pirckheimer,Caritas Pirckheimer: A Journal of the Reformation Years 1524-1528, Cambridge: D. S. Brewer, 2006. Timothy F. Lull ed., Martin Luther’s Basic Theological Writings, Minneapolis: Fortress Press, 1989. Ulinka Rublack ed., Gender in Early Modern German History, Cambridge: Cambridge University Press, 2002.