谈《喜福会》中母女的文化取向

本文旨在探索著名华裔作家唐恩美的小说《喜福会》中母女的文化取向(Cultural orientation)。通过分析两代人所出生的两种不同的文化,以及他们之间的冲突,笔者认为小说末尾中国母亲与美国女儿关系的融洽是因为女儿们的文化取向有所改变——从偏美国化转变为偏中国化,进而指出深受中国文化因素影响的第二代美国华裔只有改变其文化取向才能与其中国家人和睦相处。笔者希望这一探索能继续深化文学界对小说《喜福会》的研究。     

跨国破产与国际商事仲裁的冲突与弥合

<正>一、引言:跨国破产的界定及其与国际商事仲裁的冲突从1962年加拿大学者麦克卢汉提出最早的全球化观念——地球村开始,美国学者布热津斯基于1969年出版的《两代人之间的美国》一书中正式提出"全球化"的概念,随后在经济领域首倡全球化的美国经济学家T.莱维于1985年采用"经济全球化"的措辞     

试论婚姻法与少数民族习惯法的冲突与协调措施

《中华人民共和国婚姻法》(以下简称《婚姻法》)是我国用于规范婚姻与家庭关系的重要法律,全国范围内每一个公民都需要遵守。由于我国是多民族国家,受到民族文化传统、历史、地理、宗教信仰等因素的影响,不少少数民族具有本民族特色的婚姻习俗与现行的《婚姻法》存在冲突的地方。要通过普法宣传和深入开展群众工作,尊重合理的民族婚姻习俗,革除与《婚姻法》冲突的不合理传统,协调《婚姻法》与习惯法之间的差异。     

美国拒绝批准联合国《儿童权利公约》原因探析

多年来,美国一直拒绝批准联合国《儿童权利公约》(CRC),人们认为这反映了美国的虚伪和霸道,因而为世人所指责。事实上,导致美国这一行为的主要原因在于CRC与美国例外论的政治传统、联邦主义的法律体系和美国传统家庭理念存在冲突。同时,CRC内在的权利冲突问题,基督教右派在具体的政治运作中的坚决反对和有效动员,也是导致CRC未能适用于美国的重要原因。因此,美国拒绝批准CRC与其虚伪和霸道并无直接关系。     

亲子话语冲突结束方式研究——以美剧《摩登家庭》为例

冲突话语有起始、激化、结束三个阶段。本文以美国电视剧《摩登家庭》作为语料来源,收集了38个亲子冲突话语为语料,详细研究了亲子冲突话语的结束方式,并总结了六种结束方式:一方获胜、妥协让步、转换话题、三方介入、退出和客观环境中止。在六种模式中,妥协让步、第三者介入式和退出式是亲子冲突的最主要结束模式。     

通过司法解决法律权利之间的冲突———卡尔.威尔曼等美国学者及美国最高法院对典型案例的司法推理简

权利冲突是法治领域中的一个世界性问题，如何解决权利冲突也就成为世界各国所要竭力面对的问题。一般来讲，通过立法和司法是解决权利冲突问题的有效手段。本文以美国学者卡尔·威尔曼的《真正的权利》一书中所列举的典型案例为据，系统地介绍威尔曼和其他美国学者以及美国最高法院“通过司法解决法律权利冲突问题”时，对这些典型案例的推理过程及其所阐发的精彩论证。这些推理过程及其论证和论点是笔者最感兴趣的部分，也是中国学术界和司法界在研究和解决权利冲突问题时较为缺乏的。通过这些推理，我们来看看他们是如何通过司法来解决有关权利冲突问题的。     

日本"孤独家庭"众生相

据日本官方调查结果显示，全国有32万人生活在与外界脱离关系的环境中，比如闷居家中，不与邻居来往和没有朋友等。而民间调查报告称有100万人处于这种状态。如果按一个家庭有一个这样的人，那么就有近100万个家庭处在不为人知的境地。这些“孤独家庭”的处境从表面上似乎看不出有什么问题，但其实这是一个隐藏着非常严重的问题。日本《每日新闻》以《孤独的岸边》为题，对这些家庭中的人们进行了报道。     

通过司法解决法律权利与道德权利的混合权利冲突——威尔曼及美国最高法院对典型案例的司法推理

权利冲突是法治领域中的一个世界性问题,如何解决权利冲突也就成为世界各国所要竭力面对的问题。一般来讲,通过立法和司法是解决权利冲突问题的有效手段。本文以美国学者卡尔·威尔曼的《真正的权利》一书中所列举的两个典型案例为据,系统地介绍威尔曼以及美国最高法院在"通过司法解决法律权利与道德权利——不同性质的权利之间的混合权利冲突问题"时,对这些典型案例的司法推理过程及其所阐发的精彩论证。     

城市家养动物自由的行政法规制 ——美国经验的中国借鉴

城市空间所有权和使用权的竞争与冲突，是中国城镇化和都市化发展所面临的新型城市治理问题。城市家养动物的自由行动，也面临着城市空间的竞争与冲突，是一个特殊而有趣的问题。随着人口和家庭结构的变化，人们对宠物与人的关系属性的认知也发生了变化。借鉴美国地方法令对城市家养动物的政府规制、放松规制，研究其城市动物的许可、疫病控制、动物分类、动物拴缚控制、行动自由区域的划分、脱拴狗公园的设立和运作机制等经验，有益于丰富对中国城市家养动物政府规制的反思，提升动物福利，促进城市动物行动自由，保障社区安全与和谐。     

美国《第一次冲突法重述》败因的法社会学分析

比尔教授以既得权理论为基础起草了美国《第一次冲突法重述》,但综合考察其诞生的社会背景,不难发现,《第一次冲突法重述》所依凭的具有高度假设、抽象性质的法律选择理论与20世纪30年代美国冲突法学界高涨的实用主义格格不入,因而其失败是在所难免的。     

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.     

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.     

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.”     

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.