恐怖活动犯罪刑事立法评析*--以《刑法修正案（九）》为重点的思考

晚近以来,国际反恐公约以及各国反恐刑事立法在惩治恐怖主义犯罪的范围方面呈现出三个重要的趋势：一是由实行犯扩大到非实行犯;二是从作为犯扩大到不作为犯;三是从实害犯扩大到危险犯。在《刑法修正案（九）》通过之前,与国外反恐刑事立法相比,我国刑法分则中规定的专门惩治恐怖活动犯罪的罪名屈指可数,恐怖活动犯罪的法网不够严密,对涉及恐怖活动犯罪行为的罪名和法定刑设置存在疏漏。《刑法修正案（九）》贯彻了“严密防范”的反恐刑事政策,这具体表现为刑事法网的严密化。《刑法修正案（九）》也坚持对恐怖活动犯罪采取“严厉惩治”的态度,这具体表现为对恐怖活动犯罪配置了财产刑。然而,在此次立法修改中也存在概念界定不清、过度犯罪化、罪名增设疏漏、刑罚配置不合理等缺陷,因而,对恐怖活动犯罪的刑事立法应予以进一步完善。     

《刑法》第399条的罪名应如何规定

修订后的《刑法》施行后，最高人民检察院检察委员会第八届第八十一次会议通过了《最高人民检察院关于适用刑法分则规定的犯罪的罪名意见》，对修订后的《刑法》分则规定的犯罪科学而准确地规定了罪名，但对第九章渎职罪第３９９条规定的罪名，却有一处漏洞、即该条第１款中规定的“对明知是有罪的人而故意包庇不使他人追诉”的犯罪没有规定罪名，影响了检察实践中对这类犯罪的立案侦查。１９９８年２月，我院立案一件公安人员涉嫌渎职犯罪案件，其主要事实是“对明知是有罪的人而故意包庇不使他受追诉。”这一公安人员在处理一起数额巨大的…     

论新刑法关于环境犯罪的规定及其实施

本文论述了新《刑法》关于“破坏环境资源保护罪”的立法背景，各种环境与资源犯罪的罪名及其犯罪构成，并探讨了刑法关于环境与资源犯罪的规定在具体实施过程中可能遇到的问题和应采取的相应对策。     

关于我国《刑法》中毒品、枪支(弹药、爆炸物)、淫秽物品罪名界定的比较分析

一、《刑法》中关于“三类犯罪”罪名界定中存在的问题及建议１、关于走私的界定我国《刑法》第３４７条１款规定：“走私、贩卖、运输制造毒品，无论数量多少，都应当追究刑事责任，予以刑事处罚”。第１５１条１款规定：“走私武器、弹药、核材料或伪造的货币的，处……”。第１５２条１款规定：“以牟利或传播为目的，走私淫秽的影片、录相带、录音带、图片、书刊或其他淫秽物品的，处……”。细观以上３款规定，不难看出，《刑法》第３４７条１款是第６章妨害社会管理秩序罪中的第７节的自身规定，而《刑法》第１５１条１款、第１５２条…     

掩饰、隐瞒犯罪所得若干问题分析

掩饰、隐瞒犯罪所得、收益罪,自《刑法修正案（六）》实施以来,是困扰司法机关但又必须适用的重要罪名。本罪与上游犯罪的关系相当复杂,涉及到罪名成立的独立性、成立后是否有悻于罪行相一、致以及“数额较大”、“数额巨大”、“数额特别巨砖是否需要独立的规定等。     

监管人员职务犯罪立法上的疏漏及完善

高法《关于执行刑法确定罪名的规定》和高检《关于适用刑法分则规定的犯罪的罪名的意见》均将刑法第248规定的名称确定为虐待被监管人罪。“六部委”《关于刑诉法实施中若干问题的规定》中第2条同时规定虐待被监管人罪由人民检察院管辖。笔者认为,立法者之所以把虐待被监管人罪同《刑法》第260     

应当完善商业贿赂类犯罪刑罚制度

根据“两高”制定的《关于办理商业贿赂刑事案件适用法律若干问题的意见》，商业贿赂犯罪涉及《刑法》规定的八种罪名，笔者经过研究，发现其中有些罪名在刑罚制度上存在缺欠。     

论影响力交易罪的立法模式

《联合国反腐败公约》第18条规定了影响力交易罪,在我国尽管没有此罪名,但却有与此罪在犯罪构成方面类似的犯罪。按照《联合国反腐败公约》中的规定,我国有义务在国内法中规定此罪。所以,对于影响力交易罪究竟在我国刑法中处于一个什么样的地位,也就是采取什么样的立法模式将其引入就成为一个重要而紧迫的问题。     

试论黑社会性质组织犯罪的认定

1997年《刑法》第二百九十四条设立“组织、领导、参加黑社会性质组织罪”罪名开始十年内，适用寥寥，但近几年，各地判例突增。2011年的刑法修正案八对该罪名进行了修改，将黑社会性质组织的基本特征以及刑罚予以补充和完善。本文拟就现阶段我国刑法对于黑社会性质组织犯罪的规定以及相关司法解释入手，对黑社会性质组织犯罪在司法实践中的几个问题进行论述。     

买卖毒害性化学品的对象性质——以刑法解释的协调性原则为视角

《刑法修正案(三)》在《刑法》第125条增设非法买卖危险物质罪时,并未对危险物质的范围做出明确界定.《关于办理非法制造、买卖、运输、储存毒鼠强等禁用剧毒化学品刑事案件具体应用法律若干问题的解释》(以下简称《解释》)、《关于公安机关管辖的刑事案件立案追诉标准的规定(一)》(以下简称《追诉标准》)的出台不仅没有加以明确和规范,反而进一步引发了对非禁用剧毒化学品是否属于危险物质的争论.在刑事追诉和定罪量刑过程中,控辩双方的对立也变得十分明确和尖锐.笔者虽赞同《司法解释》属于一个列举式的解释,但并不意味着承认对危险物质的范围仅作文理理解,刑法的特质决定了毒害性物质中的化学品应当局限在“禁用剧毒化学品”为宜.该罪不属于抽象危险犯.应该忠实遵循协调性、科学性的原则来理解《刑法》、《解释》以及《追诉标准》的关系和适用.     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.