论行政诉讼被告举证规则的优化

行政诉讼被告举证规则的正义性是司法审查正当性的前提,也是实现行政诉讼目的之“桥梁”。同时,行政诉讼的特点决定了被告举证规则是行政诉讼制度的中心内容。《中华人民共和国行政诉讼法》和相关司法解释规定了被告的举证规则,但缺乏进一步保证被告举证责任充分实现的具体规则。行政诉讼被告举证规则的优化应当从被告提供“全部证据”之判断规则、被告在决定期限内举证之证明规则、复议程序中收集和补充的证据以及复议程序中不提交证据行为之认定规则等方面进行。     

对行政诉讼中被告提供规范性文件几个问题的探讨

被告承担举证责任是行政诉讼的基本制度，理论界和实务界已对此问题进行过深入的探讨，在举证规则及法院审查证据规则方面已形成不少共识，有些研究成果已写入《最高人民法院关于行政诉讼证据若干问题的规定》中，对指导和监督被告举证，完成人民法院对具体行政行为合法性的审查起到了重要作用。但在行政诉讼举     

论行政诉讼举证时限制度

1999年 11月 24日通过的《最高人民法院关于执行〈中华人民共和国行政诉讼法〉若干问题的解释》 (以下简称为新司法解释 )中第 26条第 2款之规定确定了行政诉讼领域的举证时限制度即被告应当在收到起诉状副本之日起 10日内提交答辩状，并提供作出具体行政行为的证据、依据；被告不提供或无正当理由逾期提供，应当认定具体行政行为没有证据、依据。行政诉讼举证时限制度的确立不仅有着纯诉讼法意义上的理论依据，而且还直接源自行政诉讼证据之特性。同时与行政诉讼相适应，其举证时限制度具有一系列的显著特点。 　　一、举证时限制度的含义 …     

行政诉讼中原告提供证据行为研究

《中华人民共和国行政诉讼法》第32条规定：＂被告对作出的具体行政行为负有举证责任,应当提供作出具体行政行为的证据和所依据的规范性文件。＂这一条被视为对我国行政诉讼证据制度的设计。显然,依该条规定,行政诉讼的举证是由被告负担的,原告不承担举证责任。     

行政诉讼被告举证时限制度初探——一个关于实现司法公正的话题

被告举证时限制度,是指在行政诉讼中负有举证责任的被告,在法律规定或法院依法指定的期间内,就其被诉具体行政行为提出相应证据,逾期举证则承担证据失效法律后果的一项行政诉讼举证期间制度。它与被告举证责任制度密切相联。我国行政诉讼法第四十三条和最高人民法院《关于贯彻执行行政诉讼法若干问题的意见（试行）》（以下简称《意见》）第３０条,对此作出了规定和司法解释,这对行政审判工作的开展起到了积极推动作用。但是,随着依法治国进程的加快和行政诉讼的深入开展,审判实践中出现了许多新情况、新问题。例如有的被告故意迟延…     

北京市丰台区法院调研发现行政诉讼原告举证存在四大误区

行政诉讼虽由被告就具体行政行为的合法性承担举证责任，但并未排除原告的举证权利及个别情况下的举证义务。丰台区法院对近年来行政诉讼原告举证情况进行调研，发现原告举证存在四大误区，容易模糊争议焦点影响庭审进程，且在证据不被采纳或者败诉的情况下易对法院产生误解或质疑而引发涉诉信访。、     

行政诉讼举证责任分配规则论纲

行政诉讼举证责任包括后果责任和提供证据的责任 ,本质是后果责任。负担后果责任才首先负有提供证据的责任。行政法治原理 ,行政程序中的举证责任分配 ,基本决定了行政诉讼举证责任分担 ,原告在行政程序中所负举证责任 ,实质上带入诉讼。原告主张 ,被告举证 ,是行政诉讼举证责任的基本分配原则。原告对其主张的行政行为违法 ,例外的情形 ,负举证责任。授益申请人对申请材料的真实、准确、完整负举证责任。其他不同的行政行为 ,主要事实争执点由行政机关负举证责任。举证责任在WTO背景下有重要意义。有关法律应进一步规定说明理由制度 ,及时有效听取意见制度 ,案卷排他性原则。行政诉讼法应对原、被告使用新证据作出规制 ,对司法审查程度及其种类作出规定     

行政诉讼取证期限与举证期限

一、行政诉讼规定取证与举证期限的原因我国行政诉讼法为什么要规定取证与举证期限呢？原因在于：（１）“先取证，后裁决”规则的要求。“先取证，后裁决”是作出具体行政行为的程序要求。但行政主体经常在涉讼后，才收集相关证据并向法院提供，并利用强大的行政权强迫审...     

论行政诉讼有限审查规则和补充性调查规则

行政诉讼不仅仅是一种救济程序，更重要的是作为国家对行政的一种监督程序而存在。行政诉讼证据规则相比较其他两大诉讼证据规则，有其独特性。行政诉讼证据规则中最重要的是有限审查规则和补充性调查规则。一、有限审查规则(一 ）有限审查规则是指人民法院在审查具体行政行为的证据时所要进行的各种活动，应当以被告在行政程序已进行完结的有关证据活动为基础１人民法院进行有关证据活动的性质是审查。所谓审查，应理解为：再看一遍，以查明现有证据有无错误和疏漏。如果没有被告的第一道处理，就谈不上审查。 ２具体行政行为的现有证…     

论行政证据中的若干法律问题

行政证据是行政程序中具有法定形式、能够证明案件真实情况并经行政主体查证属实的一切事实 ,行政诉讼证据从本质上说就是行政程序中的证据。《行政诉讼法》和最高人民法院的司法解释对行政诉讼证据的种类、来源、属性、程序、效力及审查判断等方面的规定 ,既是法院在行政诉讼中审查行政行为证据合法性的依据 ,同时也是建立行政证据规则的依据。而且 ,还应当在此基础上 ,进一步确立行政程序中的“谁主张 ,谁举证”规则、证据调查和取证的期限规则以及案卷排他性规则。     

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.