预防女性犯罪——从女性犯罪的心理特征谈起

女性不仅是家庭的纽带,还是社会的重要组成部分.近些年,女性犯罪率不断增长,女性犯罪问题日益严重,极大地破坏了社会的和谐稳定.因此探寻女性犯罪的心理特征,并针对其心理特征制定有效的预防和矫正措施对减少女性犯罪,维护社会稳定是十分必要的.文章综述了女性犯罪的特征和独特的心理特征,并针对女性犯罪提出了预防和矫治对策,以充分认识和减少女性犯罪.     

关于青少年犯罪对策网络的思考

一、我国青少年犯罪的基本状况各国的法律不同,对于青少年犯罪的概念也不尽相同.在我国,一般来讲,青少年是指14岁至25岁的公民.《中华人民共和国刑法》是界定青少年犯罪概念的法律依据.根据刑法的规定,犯罪有三个基本特征:第一,犯罪是危害社会的行为,即具有社会危害性的特征,这是犯罪的本质特征;第二,犯罪是触犯国家刑法的行为,即具有刑事违法性的特征;第三,犯罪是应当受到刑事处罚的行为,即具有应受惩罚性的特征.犯罪的这三个基本特征是相互联系、不可分割的.     

关于犯罪特征的再探讨

<正> 我国刑法学者通常认为,犯罪具有三个基本特征,即社会危害性、刑事违法性和应受刑罚惩罚性。其中,社会危害性是犯罪的本质特征,长期以来,这一观念在我国刑法学界处于主导地位,被认为是通说。但近些年来,也有一些学者对这一观点提出了不同的看法。较有代表性的有以下几种:(一)、二特征说。认为犯罪的基本特征有两个:1.犯罪必须是对社会有危害性的行为;2.犯罪必须是应受刑罚处罚的行为。(二)、四特征说。认为犯罪的基本特征有四个:1.犯罪必须是对社会有危害的行为;2.犯罪必须是触犯刑律的行为;3.犯罪必须是有罪过的行为;4.犯罪必须是应受刑罚处罚的行为。(三)六特征说。认为犯罪的基本特征有六个:1.行为的客观性;2.行为的质物性;3.行为的客观危害性;4.行为的主观意识性;5.行为的违法性;6.行为的应受惩罚性。除此之外,对于社会危害性是犯罪的本质特征这一观点,也有学者提出异议,有的认为犯罪的本质特征是应受刑罚惩罚性,有的认为犯罪的本质特征是刑事违法性。     

试论传授犯罪方法罪

鉴于当前一些老流氓、惯犯、教唆犯猖狂地传授犯罪方法,教唆青少年犯罪,对社会危害极大,第六届全国人民代表大会常务委员会第二次会议在《关于严惩严重危害社会治安的犯罪分子的决定》(下简称《决定》)中规定了一个新的犯罪——传授犯罪方法罪.本文试图对传授犯罪方法罪的特征作一探讨.传授犯罪方法罪,是指故意传授犯罪方法的行为.根据立法本意,我们认为它具有如下特征:第一,传授犯罪方法罪所侵害的客体主要是社会管理秩序.所谓社会管理秩序是指国家对整个社会公共生活进行管理活动的正常状态.社会管理秩序不仅仅指公共场所的秩序,同时也指在有关的公共生活中人们应当遵守的法律规则.传授犯罪方法这种行为本身往往并不直接侵害这种     

浅析社会转型时期未成年人再犯罪

由于未成年人犯罪的特殊性,未成年人再犯罪的特征也基于社会转型期表现出新的特点.本文通过一些数据在简要叙述未成年人再犯罪在社会转型时期发展的总趋势后,分析了未成年人再犯罪的类型及其特点,在此基础上,进一步讨论未成年人再犯罪的内外在原因、并提出相应的预防对策.     

犯罪目的的特征与认定

犯罪目的是犯罪人通过实施犯罪行为希望达到的危害社会的结果.只有当行为人主观上自觉地追求的是一种危害社会的结果,即行为人目的本身就具有犯罪性质时,才是犯罪目的.犯罪目的只存在于直接故意犯罪中.间接故意犯罪和过失犯罪不存在犯罪目的.犯罪目的具有如下特征:第一,犯罪目的是犯罪人主观意志的反映,具有主观性.     

未成年人涉毒犯罪实证研究

未成年人毒品犯罪是一个世界性的问题.在许多发达国家,未成年人毒品犯罪已成为严重的社会问题之一.我国未成年人毒品违法犯罪现象较为突出.重视和加强对未成年人毒品犯罪的预防研究,是关系到我们国家、民族今后发展的大问题.本文试从瑞安市人民法院已审结未成年人毒品犯罪特征出发,简析未成年人涉毒品犯罪的成因,从而提出如何防范未成年人毒品犯罪对策.     

浅析网络犯罪的相关法律问题

随着计算机网络的出现和迅速普及给人们来了巨大便捷,与此同时,网络相关犯罪出现在社会各领域并迅速泛滥。网络犯罪是一种犯罪的新形态,本文从网络犯罪的定义、诱发网络犯罪的原因、网络犯罪的特征、网络犯罪的防范等方面进行了探论。     

大学生犯罪及预防——以武汉市某区为研究基地

本社会调查报告主要基于本次调查问卷的数据统计、武汉市某区检察院的数据和经验总结以及查阅相关文献资料等三个方面结合完成.简述当前大学生犯罪的现状,结合某区检察院的资料举例说明大学生犯罪特征及其典型案例,在此基础上分析调查问卷的相关数据并探索大学生犯罪的原因,从而提出具有针对性、科学性的预防大学生犯罪建议.     

新生代农民工犯罪问题的研究

20世纪80年代以来,伴随我国市场经济的发展、城市化进程的加快,新生代农民工作为一个特殊的群体大量涌入城市,为改革开放和社会主义现代化建设做出了积极贡献,但伴生的一些消极影响也不容忽视.新生代农民工犯罪问题已然成为影响社会治安与稳定的新的严峻的社会问题.因此,剖析其犯罪原因、探究犯罪特征并给予预防和打击,对维护社会稳定、构建和谐社会具有重要意义.     

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.