中国强制与合规混合方法的概念化:适应响应式监管与儒家学说对商业的监管

Angus Young
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引用次数: 2

摘要

在过去的几十年里,中国从西方移植了许多商业法律。然而,如果不积极执行这些法律,中国经济在中长期内不太可能从新法律的承诺中受益。这并不是说大量的起诉和成功的诉讼结果无法实现法律的目标,而是这种命令和控制的方式通过旷日持久的法庭斗争创造了一种对抗的文化,就像“猫捉老鼠”的游戏一样,更不用说所涉及的经济成本了。或者,监管机构应该将Ayres和Braithwaite开创的响应式监管等监管创新与中国商业文化价值观和实践相结合,以实现更大程度的自愿监管合规。这种做法将把重点放在建立监管机构之间的合作关系,并使法律精神得到更大程度的遵守。除此之外,还复兴了孔子的非法律规范学说,即个人和群体之间的道德戒律、等级秩序和关系义务的结合,迫使人们自愿遵守被称为“礼”的行为准则。考虑到中国商人对“关系”的信仰,这意味着关系比规则更重要,在监管和遵守中嵌入儒家教义将是一个明智的做法。总而言之,执法不应该是“如果你能抓住我”。相反,通过将Ayres和Braithwaite的响应式监管概念与儒家法律学说的元素相结合,培养一种“合规文化”将更适合中国。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Conceptualizing a Hybrid Approach in Enforcement and Compliance in China: Adapting Responsive Regulation and Confucian Doctrines to Regulate Commerce
In the last few decades, China has transplanted a number of commercial laws from the West. However, without active enforcement of the laws, the Chinese economy in the mid to longer term is unlikely to benefits from the pledges of the new laws. This is not to say hefty number of prosecutions and successful litigation outcomes are unable to achieve the objects of the laws, rather this command and control approach creates an adversarial culture through protracted courtroom battles liken to a game of ‘cat and mouse’, not to mention the financial cost involved. Alternatively, regulators should combine regulatory innovations like responsive regulation pioneered by Ayres and Braithwaite with the Chinese business cultural values and practices to accomplish greater voluntary regulatory compliance. This approach would put the emphasis on forging a cooperative relationship between regulators and to bring about greater compliance with the spirit of the law. Adding to this is reviving elements of non-legal regulatory doctrine from Confucius that is a combination of moral precepts, hierarchical order and relational obligations between individuals and groups to compel voluntary compliance to codes of conducts known as ‘li’. And given Chinese business people belief in ‘guanxi’, this means relationships are valued more important than rules, embedded Confucian doctrines in regulation and compliance will be a sensible approach. In sum, enforcement should not be about ‘catch me if you can’. Instead, fostering a ‘culture of compliance’ with by adapting notions of responsive regulation by Ayres and Braithwaite with elements of Confucian legal doctrine will be more fitting for China.
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