准确把握邓小平理论的核心规定是实现可持续发展的根本保证

本文提出了“邓小平理论的核心规定”的概念,认为它的“哲学思维方式”、“体制设计原则”、“发展战略思路”、“预警机制构想”,共同构成它的理论核心。它们是邓小平理论的根本原则,反映了中国社会主义现代化建设实践的根本规律。把坚持邓小平理论和发展邓小平理论统一起来。关键是要准确把握它的理论核心,本文区分了自然意义上的“可持续发展”和社会意义上的“可持续发展”,认为只有真正做到高举邓小平理论伟大旗帜,不动摇地贯彻党的基本路线,基本纲领,基本方针,结合新的实践,进行理论创新、政策创新、体制创新、科技创新,中国才能实现可持续发展,胜利地到达社会主义现代化和中华民族复兴的目的地。     

习近平党内法规思想论纲

习近平党内法规思想包括有机统一的六个方面。习近平党内法规思想来源于马克思主义党建学说，与毛泽东思想、邓小平理论、“三个代表”重要思想、科学发展观中的党建理论一脉相承，是对党的建设实践经验的深刻总结和理论升华，是马克思主义党建学说和法治学说相结合并创造性运用、创新性发展的最新理论成果。党内法规体系和国家法律体系是逻辑上的“并列关系”，党内法规体系、国家法律体系和中国特色社会主义法治体系是“种属关系”，党内法规体系和国家法律体系是中国特色社会主义法治体系“属概念”之下的“种概念”。党内法规的价值主要有三种，即秩序价值、法治价值和权威价值。党内法规的基本原则主要是全面领导、思想建党、制度治党、政治建设统领等四项原则。党内法规制度的执行是党内法规制度的生命线，党内法规制度的执行力建设永远在路上。     

邓小平战略思想的历史地位和指导意义

党的十五大报告深刻阐述了邓小平理论的历史地位和指导意义,概括为四个“新”,即邓小平理论开拓了马克思主义的新境界;把对社会主义的认识提高到新的科学水平;对世界发展和时代特征作出了新的科学判断;形成了新的建设有中国特色社会主义理论的科学体系。邓小平理论的四个“新”,围绕着“什么是社会主义”、“怎样建设社会主义”这个主题,对我国社会主义的发展道路、发展阶段、根本任务、发展动力、外部条     

论中国特色社会主义理论体系

十七大在总结改革开放近30年历史进程和宝贵经验的基础上，把我们党在新时期以来建设和发展中同特色社会主义创新实践中相继形成的马克思主义创新理论成果——邓小平理论、“三个代表”重要思想以及科学发展观等重大战略思想整合为一个统一整体，统称为“中国特色神会主义理论体系”并进行了科学阐释。这是十七大在理论上的一个重大贡献。     

科技进步与法制建设

党的十五大高举邓小平理论伟大旗帜，对我国改革开放和跨世纪的发展作了全面部署，作出了一系列科学决策，其中包括“依法治国，建设社会主义法治国家”的治国方略、“科教兴国”的兴国战略和“可持续发展”的社会发展战略。这些科学决策，高度概括了我们党几十年来领导中国人民治理国家、建设国家、发展社会主义各项事业的丰富经验，科学地回答了当代社会主义国家如何治理、如何走向兴盛、如何持续健康地发展的问题，指明了社会主义的前途和走向。邓小平同志的法治思想和科技思想是邓小平理论宝库的重要组成部分。“科学技术是第一生产力”…     

全面贯彻“三个代表”重要思想，正确履行检察职能

“三个代表”重要思想是十六大的灵魂。把“三个代表”重要思想同马克思列宁主义、毛泽东思想和邓小平理论一道确立为我们党必须长期坚持的指导思想，是十六大的一个历史贡献。“三个代表”重要思想反映了当代世界和中国的发展变化对党和国家工作的新要求，是加强和改进党的建设、推进我国社会主义自我完善和发展的强大理论武器。要实现新世纪新阶段检察工作的总任务，正确履行检察职能，必须坚定不移地把“三个代表”重要思想作为检察工作的根本指导思想，在检察工作中全面贯彻”三个代表”要求。     

论社会主义市场经济法律体系——兼论社会主义市场经济法律体系与有中国特色社会主义法律体系的关系

<正> “依法治国,建设社会主义法治国家”,是邓小平理论的重要内容。要依法治国,建设社会主义法治国家,必须加强法制建设;要加强法制建设,必须以“加强经济法制建设”为重点;要加强经济法制建设,必须“加强经济立法”。加强经济立法的目标,是建立和完善“社会主义市场经济法律体系”。可见,建立和完善社会主义市场经济法律体系,是实行依法治国,建设社会主义法治国家的需要,是坚持邓小平理论的内在要求。但是,中国法学界对社会主义市场经济法律体系的研究还比较肤浅,在社会主义市场经济法律体系的概念、结构以及建立和完善社会主义市场经济法律体系的意义和对策等问题上,还存在着不少意见分歧。因此,对社会主义市场经济法律体系的研究亟待深入。     

做好刑释解教人员帮教安置工作 关注和解决弱势群体民生问题

2008年，对刑满释放、解除劳教人员的帮教安置工作．要以邓小平理论和“三个代表”重要思想为指导，深人贯彻落实科学发展观，紧紧围绕构建社会主义和谐社会的战略任务，按照党的十七大提出的着力改善民生，推进社会体制改革，扩大公共服务，完善社会管理，维护社会安定团结，健全社会治安防控体系，     

厉行法治 全面推进依法治国

党的十五大以邓小平理论为指导，在总结古往今来治国的历史经验教训的基础上，明确提出“依法治国，建设社会主义法治国家”的治国方略。这一治国方略的确立，不仅是推动国家经济发展和实现社会全面进步的客观要求，也是保障社会稳定和实现国家长治久安的关键所在，因此，具有重大的现实意义，可以说是我国治国方略的重大进步。     

生产力论与中国特色的社会主义

邓小平同志关于中国特色的社会主义理论，有一个最为突出的观点，就是马克思主义的生产力论。它是贯穿于邓小平理论中的一条红线，可以说，只有理解了生产力论，才能理解邓小平理论的实质。这里，仅从社会主义的主要任务是发展生产力、社会主义的本质是解放和发展生产力、改革也是解放生产力、判断是非的标准最根本的是有利于发展社会生产力等四个方面，略述个人的理解。     

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.