农村食品安全监管的非权力之维

现行的农村食品安全监管模式过分强调国家行政权力的作用,忽视了其背后高昂的行政成本,忽视了民间组织作用的发挥以及非权力治理手段的运用.在公共治理模式下,应该结合农村实际,加强行政指导,建立起非政府组织(机构)参与的"非权力监管"运行机制,以形成政府与民间社会沟通协调、分工合作的良好局面.     

行政伦理视角下的公共权力异化治理

公共权力异化是当前社会中存在的腐败现象之一,其产生的原因在于公共权力自身的异化倾向、权力行使主体的因素及行政组织对权力异化的规约作用不足等。在现实中,公共权力异化往往是与具体的行政组织或行政人员联系在一起的,因此,加强行政组织伦理建设,提高行政人员的伦理自主性,将自律与他律双管齐下,能够促使行政组织及其人员合理、合法地行使公共权力。     

国家治理中的法治困境及其出路

我国语境下的国家治理与西方治理理论不同,它是政府治理而非公共治理,结果导向而非过程导向,注重行政行为而非制度理念,从而使国家治理与法治之间存在着专断性与公平性、功利性与原则性、随意性与程序性的张力,进一步导致我国法治建设面临着规则意识缺乏、法律工具主义以及党与法治关系模糊的困境。推进国家治理法治化需要以时间换空间,从重塑法律权威的四个任务入手,在限制公共权力与确保权力效力、保障自由权利与确保社会秩序之间取得平衡。对于党和法治的关系这一核心问题,要在区分党的领导与党政领导干部的权力基础上确立法律权威的至上性。     

论《行政监察法》中的检查制度和调查制度——兼论行政检查和行政调查的研究方法与思路的拓展

《行政监察法》中的检查制度和调查制度是行政监察检查权和行政监察调查权运行的载体。作为制度意义上的行政检查与行政调查存在着性质与功能的差异,共同构成了行政执法监察、廉政监察和效能监察目标实现的制度要素。行政检查和调查制度关联着公共权力、公民基本权利、政府治理、行政行为,关联着执法、廉政、效能等行政监察工作的热点,关联着系统论、控制论、信息论等理论范式,有可能成为行政法学的理论增长点。     

完善软法机制,推进社会公共治理创新

软法机制是通过自律与他律相结合的规制方式规范人们行为,调整社会关系的制度创新。我国自改革开放以来,特别是自上世纪九十年代逐步开始市场经济和民主政治建设的重要社会转型以来,行政管理范式不断创新,解纷机制模式不断创新,软法在行政管理和调整社会关系,解决社会争议中具有了越来越重要的地位,整个社会治理正在形成一种有别于传统模式的现代新型公共治理模式。     

简论行政行为说明理由制度

行政行为说明理由制度深嵌于现代社会的权力治理结构之中,它的说服、自律、证明等功能皆指向制衡行政权力以保障人权这一法治的终极价值追求,而建构良好的制度设置以承载其诸项功能,已成为我国行政程序法律制度的急务。     

政府规模与政府能力

政府规模包括内在规模和外在规模。内在规模指政府的职能规模和权力规模,政府职能是政府应承担的职责和功能。政府职能规模取决于政府管理社会事务的范围,政府发挥作用领域的大小。政府的权力规模是政府为实现和履行自己的职能所需要的权力。外在规模是政府职能规模和权力规模的物质表现形式,即行政机构的多少,行政人员配备的数量以及行政经费消耗的数量。 关于政府能力,著名学者施雪华认为,“政府能力是为完成政府职能规范的目标和任务拥有一定公共权力的政府组织,所具有的维持本组织的稳定存在和发展有效地治理社会能量和力量的总…     

高校内部的行政权力与学术权力运行机制分析——以美国高校为借鉴

高校内部的权力被分解为行政与学术两个维度并由两类不同性质的主体分别享有和行使。传统美国主流高校内部行政权力和学术权力的运行机制是行政主导模式。美国高校内部的行政权力通常由董事会和校长掌握。教授通过组建评议会集合行使决策学术领域事务的权力。近一个世纪以来,美国高校内部的权力结构由行政主导模式逐渐向学术权力方向迁移。美国高校纵向的系、院、校三级各自在横向上都是二元治理结构,在每一层级的治理结构中这两种权力呈现出此消彼长的变化趋势。我国高校内部也存在行政权力与学术权力之区分,如何设定两者关系,有待进一步思考。     

行政救济制度对公共危机治理的意义

行政救济制度行政法制监督制度的一部分,它是对行政机关的侵权行为给予的行政救济,是我国公民救济权力的体现之一。而现阶段频频爆发的群体性事件,大多是由于领导干部无视人民的利益,导致的干群冲突。这里试着分析行政救济制度对公共危机治理的作用。     

论公共权力的异化与反异化——兼论服务行政理念的确立

公共权力的异化和反异化是政治学和行政管理学的重要课题。“公共性”是公共权力的重要特征之一,公共权力异化是公共权力“反公共性”的结果。公共权力反异化,既要考虑传统意义上的以权力制约权力和以公民权利制约公共权力等方式,还必须考虑在公共管理过程中要淡化公共权力,使公共权力的运作向服务行政的方向发展。     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.