治理城市交通拥堵立法先行

随着经济的发展,我国机动车保有量逐渐增多,城市交通拥堵现象也日益严重。交通拥堵严重影响我国经济的发展和社会的文明进步,扰乱社会秩序,甚至危及人民群众生命财产安全。国家和北京、深圳等交通拥堵严重的地方政府纷纷出台各种规范性文件,多管齐下力图解决这一难题。从目前来看,各地多采用限制汽车保有量、限号等一些行政措施着手。要解决交通拥堵问题,应充分认识到交通拥堵的产生是综合性的,解决问题也不可简单粗暴。本文仅从交通管理角度出发,阐述应通过立法赋予交警在交通拥堵中的执法权,并通过有效的制度设置缓解我国交通拥堵现状。     

民生

杭州“快速公交”引来怨声一片杭州市三个月前开通的“快速公交”,已成为市民们街谈巷议最热门的话题“。快速公交”是被不少西方国家用以解决城市交通拥堵问题的一种举措。即在城市道路中专门隔离出专用道,供快速公交专用车实现无障碍行驶。然而,原本被政府部门寄以解决城市交通难痼疾希望的“法宝”,却引发争议不断,各界人士各执一词。不少百姓的评价是负面的,认为“快速公交”增加了交通事故率,道路资源被挤占了,浪费投资,得不偿失,甚至说政府完全是为了拉升远离市中心的下沙地块房产价格。来自政府部门的解释说,关系城市长远发展的交通…     

国内现行公交专用信号灯应用综述

正引言公交出行方式作为国家在城市交通中主推并大力发展的交通方式,一直处在不断发展与创新的阶段。BRT、中运量等公交形式如雨后春笋般在全国各大城市中推行建设,快速公交与中运量公交系统形式上有别于传统公交,传统公交在车辆运行方式以及信号控制方式上与社会车辆并无太大差别,快速公交及中运量公交在运行方式、信号控制方式等方面均较传统公交有较大优势,体现公交优先的城市交通发展概念,缓解城市交通压力,提升交通     

城市交通拥堵问题研究

城市交通拥堵作为一个社会问题对人们的影响越来越大。交通拥堵不仅给出行者造成时间上的延误、经济上的损失,还给整个社会造成了巨大的无谓损失和资源的浪费、环境的污染。交通拥堵的原因是多方面的,治理交通拥堵问题需要社会的综合治理,解决交通拥堵需要一个比较长的过程。     

智慧传感器为城市规划和改善交通提供第一手资料

正未来十年,交通拥堵仍将是困扰人们出行的一大难题。为了更好地解决这一问题,全球市政部门纷纷开始使用智慧技术,以便实时掌控与分析交通状况。各市政机构通过采集交通数据进行知情决策,改善城市居住、出行环境,提高人们的生活品质。除了提倡公交出行与鼓励拼车外,各国的交管机构纷纷开始将思路转向智慧交通,借由与此打造更顺畅、更高效的城市交通。     

国务院关于城市优先发展公共交通的指导意见

1.2012年12月29日国务院公布2.国发〔2012〕64号近年来,我国城市公共交通得到快速发展,技术装备水平不断提高,基础设施建设运营成绩显著,人民群众出行更加方便,但随着我国城镇化加速发展,城市交通发展面临新的挑战。城市公共交通具有集约高效、节能环保等优点,优先发展公共交通是缓解交通拥堵、转变城市交通     

广西壮族自治区党委常委、区纪委书记石生龙：必须切实维护人民群众的根本利益

反腐倡廉工作要做到科学发展，必须坚持以人为本、维护群众根本利益，要紧紧围绕经济社会发展中关系民生的突出问题和群众反映强烈的突出问题，从解决现实问题出发，从解决具体问题出发，从解决突出问题出发。为此，要重点打造好“五个工程”：     

基于移动WiFi的公交车辆客流检测系统研究

<正>随着中国城镇化进程的不断加快,城市规模不断扩大,城市居民的出行总量和出行距离呈现大幅增长。同时,城市交通机动化出行比例迅速上升,城市中心区的交通拥堵日益严重,环境污染和能源消耗压力不断加剧。在此背景下,交通运输部在"十二五"期间选择北京、上海、昆明等37个城市实施"公交都市"建设示     

云南省城市道路交通管理问题诊断与分析

随着经济的快速发展,社会的全面进步,城市数量的不断增加,城市交通管理需求亦急剧增加,现有城市交通供给能力滞后于交通管理需求,交通参与者、车辆、道路、交通环境以及管理者等方面的矛盾日益突出,由此引发一系列的城市交通管理问题.在这一时代背景下,云南省各级党委、政府投入了大量人力,物力和财力来解决日益严重的城市交通问题.本文笔者通过对全省十三个中小城市进行的历时二个月的详细调研,从管理体制、工程技术、交通规划等源头上来分析我省城市交通管理工作中所出现的问题,从而挖掘出深层次的原因,并提出相应的对策,以供参考.     

区域公交信息一体化发展需求与策略研究

正引言随着公交优先发展战略的推进,城市公共交通逐步由单一常规公交向轨道交通、快速公交系统、常规公交等多模式多层次的方向发展,也不断提升了公交出行服务质量[1]。但在快速发展过程中,仍存在各交通方式之间衔接不畅、运营调度管理缺乏协调、信息服务水平不连续等问题,从而影响了公交系统整体运行效益和服务水平[2]。     

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.