边防检查中的警务公开

随着国家民主法制建设和时代发展的要求,为了配合提服工作的全面展开,边检警务公开的需求更加迫切.边检机关必须认清警务公开存在的问题,树立正确的警务公开意识,建立和完善警务公开监督体系,规范警务公开制度,拓宽警务公开途径和范围,保障边检警务公开的有序进行.     

我国警务公开制度问题分析

警务公开是一个复杂的系统,是指将公安机关的职责和工作及其运作过程等所有与警察权能有关的信息以各种适当的形式公示于社会、社区或告知权利人。[1]警务公开制度虽取得了丰硕的成果,但运行中存在着一些不足。因此有必要探讨警务公开制度存在的问题并分析原因,找出解决途径,从而使公安机关更好地开展警务公开工作。     

陶建和谐社会见范“警务公开”——中国警务公开规范研究（二）

第三章 警务公开规范的现状 我国是在没有统一的警务公开规范的情况下开展警务公开这项工作的。为了做好这项工作，各地都想了不少办法，投入了不少人力、物力，也取得了一些成绩。但有的地方也确实存在着按公安机关自己的意愿而不是按法规和老百姓的意愿实旌警务公开的现象，规范的缺失使得警务公开行为存在不少问题。     

转型期中国犯罪治理的基本对策

我国治理犯罪的基本对策,一是应树立辩证的犯罪观,正视犯罪上升的客观现实,建立便捷的犯罪发案数统计机制,准确把握犯罪的实际情况;二是必须认识到“最好的社会政策,也就是最好的刑事政策,”切实贯彻重在治本、预防为主的综合治理方针;三是坚持依法对严重刑事犯罪的“严厉打击”方针不动摇,建立日常性的“严打”机制;四是推进警务改革和警务公开,组建直属中央政府的刑警队伍,坚持科技强警;五是加强刑事司法,给犯罪分子以罪刑相当的及时惩处;六是完善对罪犯的监管、改造和刑释帮教工作;七是加强对公检法司的经费保障;八是加强监督机制建设,建设一支高素质的政法队伍。     

谈警务公开

警务公开是当前公安队伍建设的必然选择。只有明确警务公开的意义、内容及保障，使民警对警务公开有一个全面的了解和认识，才能切实提高民警的执法水平。     

浅析公安刑事技术工作者的心理压力及对策

刑事技术警察作为一个特殊的警察群体,其警务工作的特殊性决定了其承受的心理压力比一般群体要大。所有应激性职业中,警察本身的工作所承受的心理压力指数高居首位,长期的工作压力会对警察的生理和心理造成极大的危害,尤其是长期从事刑事技术的警察尤为明显,本文对公安刑事技术工作者的心理压力及对策进行浅析。     

美国的替代监禁制度

自经历70年代犯罪高峰以来,美国的刑事司法体系发生了非常深刻的变化。警务模式、刑事审判、刑罚执行等各个领域在指导思想,基本理论以及具体的工作方式方面都在发生变化,各项改革措施纷纷出台。替代监禁是上世纪90年代以来美国各州地方法院刑事审判改革的一项比较成功的举措。     

刑事司法公开的维度与限度

审判公开是我国宪法以及人民法院组织法、三大诉讼法规定的一项诉讼原则.目前,我国以维护司法公正为目标的司法改革正在积极、稳妥、务实地推进,而推行司法公开既是维护司法公正的重要途径,也是实现司法公正的重要保障.从理论上讲,司法公开应从狭义、中义、广义三个层面进行解读;司法公开的主体应包括人民法院和人民检察院两个司法机关;司法公开的核心领域应是刑事司法,刑事司法公开不应局限于庭审、审后两个阶段,应扩展至审前阶段;刑事司法不公开的案件范围不应突破法律规定,大众传媒对刑事司法的报道也应该秉持客观、公正的原则.     

泰兴市公安交巡警大队开门评警 人民满意

近年来，江苏省泰兴市公安交巡警大队认真履行“视形象为生命，待人民如父母”的承诺，在交巡警队伍中开展了“公开警务、敞门纳谏、社会评议”三位一体的开门评警活动，提高了交巡警队伍的素质，赢得了社会各界的赞誉。 公开警务 公开警务是开门评警活动的前提和基础。基于这种认识，大队以便于社会监督、方便群众办事为宗旨，面向社会进行警务公开。在公开的范围上，从大队到基层班组、岗亭，全面实行警务公开。在公开的形式上，以固定的警务公开栏为主，还向群众散发了１０００多份《警务公开手册》、４００多张“警民联系卡”，并在电信…     

构建和谐社会 规范“警务公开”——中国警务公开规范研究（三）

4．5警务公开的程序 一般说来，警务信息公开主要应以法规、文件为依据。没有文件的一般不能执行，不存在公开的问题。但我国目前确实存在没有文件却有警务行为的情况，本文不讨论没有文件依据的警务行为，只讨论有法规、文件依据的警务公开。     

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.     

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.     

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.     

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.     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)