制度上的

Key Words:institutional change; Equally Dividing Field System; alternative; exit

内容摘要：制度变迁；均田制；变通；退出结合新制度经济学的有关理论，对我国历史上的均田制进行分析是很

Based on the before-mentioned discussion,we discussed the basis of following reforms on farmland tenure. Finally

在此基础上，本文对农地使用制度改革的依据进行讨论，以期为有关农地使用制度的法

Punitive damages is a legal succors measure in the common law of the Anglo-American legal system.

惩罚性赔偿制度是英美法系中普通法上的一种法律救济措施。该制度与大陆法系崇尚的实际损失赔偿原则性格迥异。

Apposition institution and the property request rights, the violation request rights, illegal profits rights and the infringement responsibility has many similarities, but also has the difference essentially, therefore they can't replace apposition institution.

添附制度与物权请求权、违约请求权、不当得利请求权和侵权责任有诸多相似的地方，但也有本质上的不同，因此添附制度不能为它们所取代。

The institution, opening the obiter dictum in judgment, arises from Anglo - American legal family countries, while, excluded by the continental countries.

判决中的不同意见公开制度起源于英美法系国家，而为传统大陆法系国家所反对，这是由于两者在制度类型上的差异所致。

Facing with the paralyzation of traditional lawsuit systems in environmental group disputes, improve the environmental group lawsuit system as soon as possible resulted to be important.

在环境问题日益繁杂的今天，面对传统诉讼制度在环境群体性纠纷上的无力，尽快完善环境群体性诉讼制度显得极为重要。

For over half a century, on the lawmaking layer of the fundamental law, India gets rid of religion entirely, and establishes democracy system, which has been pushed for sure. In the lawmaking of the crime law and the civil law, on the whole, fulfill the construction of amending or reenacting law system, according to the modern criterion of the occident law system. In the lawmaking of personal relation, though still take on myriad tint of religion, yet by comparison with the Indian society before independent, it has made a huge progress, which is the successful part of the secularization. However, still some deficiency, such as a majority of Indian citizens have dotty law ideas, in the political and legal system can't get rid of religion thoroughly, the legal applicability of the judicial branch is still at the mercy of the religious power, which incarnate the bugs of the secularization.

半个多世纪以来，印度国家在根本大法的立法层面上完全脱离宗教影响的情况下确立了民主政治制度，并已得到确实推行；在刑事、民事立法中，基本上完成了按照西方现代法制的要求而进行了修改或重新制定的法律体系的建设过程；在人身关系立法方面，虽然仍有着种种的宗教色彩，但与独立前的印度社会相比较，已经有了长足的进步，这些都是印度法律世俗化的成功之处，但其中也不足，主要是印度大多数国民的法律观念仍然淡薄，政治法律制度上仍未能完全摆脱宗教的影响，司法部门的法律适用仍受宗教势力所左右等方面，都体现出印度法律世俗化的缺陷。

There is a brief introduction about the development of western just view in Chapter one, among them it is a key about understanding of the social just concept and value judgment, which create the academic background for the just dispute of Rolls and Nozick, promise that will explain next at the same time; Chapter two in this text should explain emphatically, through the two theory frame exposition and comparative analysis, we can draw the conclusion that the essential of the dispute focuses on the value judgment of social justice, that is to say , it is the understanding to right " question ; It is the investigation of social background aboutthe dispute mainly in Chapter three, this shows , the thinking essences of any social justice are all demanded by the reform to the unreasonable social current situations , and this kind of reform often needs implementing to the system or system aspect, therefore the thinking to the theory needs putting in the specific social environment, only through this can we make the accurate judgment ; Begin from chapter four, it is the practical problem that the full text needs solved, namely the unjust problem existing in the transitional country. By probing into the reference meaning of just ideas between Roils and Nozick, and build up foreshadowing for the system of the last chapter; The last chapter, the corresponding solution has be put forward aimed at the origin of the unjust phenomenon that our society make the transition, namely under the background of system innovation, we should structure the scientific management mode, and realize from "good policy " to the basic " good at managing .

第一章简要的介绍了西方正义观的演变过程，其中关于社会正义概念的理解和价值判断是个关键，同时也是为接下来要阐述的罗尔斯、诺齐克正义观的争论创设一个理论的背景；第二章是本文要着重阐述的环节，通过对两者理论框架的阐述和比较分析，得出两者争论的根本还是社会正义的价值判断上，也就是对于&权利&问题的理解；第三章的设置主要对两者争论的社会背景的考察，由此可以看出，任何社会正义的思考实质都是对不合理的社会现状的改革诉求，而这种改革往往需要落实到体制或制度层面，因而对于理论的思考也需要放在特定的社会环境中，才能做出准确的判断；从第四章开始，是全文需要解决的实际问题，即针对转型国家在转型中存在的非正义问题，探讨罗尔斯、诺齐克正义理念的借鉴意义，并为最后一章的制度架构做铺垫；全文最后一章，针对我国社会转型中的非正义现象的产生根源，提出了相应的解决办法，亦即在制度创新的背景下，构建科学管理模式，实现从&善政&到&善治&的根本转变。

On this basis, it forms the analytical framework of institutional change within the bureau system.

在此基础上形成了科层组织内制度变迁的分析框架，并运用此框架将我国建国以来铁路用地管理制度变迁进行阶段性划分，做了具体的分析。

A good, generous prayer it was, and went into details: it pleaded for the church, and the little children of the church; for the other churches of the village; for the village itself; for the county; for the State; for the State officers; for the United States; for the churches of the United States; for Congress; for the President; for the officers of the Government; for poor sailors, tossed by stormy seas; for the oppressed millions groaning under the heel of European monarchies and Oriental despotisms; for such as have the light and the good tidings, and yet have not eyes to see nor ears to hear withal; for the heathen in the far islands of the sea; and closed with a supplication that the words he was about to speak might find grace and favor, and be as seed sown in fertile ground, yielding in time a grateful harvest of good.

这是一篇很好的、内容丰富的祷告词，面面俱到：它为教堂和里面的孩子们祈祷；为全县向主求福；为漂泊在狂风暴雨的海洋上可怜的水手们求福；为被迫在欧洲君主制度和东方专制制度铁蹄下呻吟着的数万劳苦大众求福；为那些有了教主的光和福音而熟视无睹、充耳不闻的人求福；为远处海岛上的那些异帮教徒求福；最后牧师祈求天主恩准他所说的话，希望他的话像播种在肥沃土地里的种子一样，将会开花结果，造福无穷。阿门。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。