公证证明在非刑事诉讼证明制度中的法律地位

“公证证明”一词有两种词性，动词词性的“公证证明”是指“公证人在当事人的参加下，运用证据查明有关公证事项是否具有真实性、合法性的一种非诉讼活动”，即公证行为。名词词性的公证证明“是指公证机构按照法定程序，运用所掌握的证据，证明既存的或正在发生的法律行为、有法律意义的事实和文书的真实性、合法性而依法出1具的公证文书”，即公证书。由于公证行为以公证书为其表现载体，公证书的效力也就是公证行为的效力。     

从公证书的证据效力反思公证之审查

公证书是国家公证机构依法对当事人申请公证的法律行为、有法律意义的文书和事实进行审查后,确认其真实性、合法性的证明文书.公证书是司法文书的一种,具有法定效力.具体而言,我国的公证书具有三种法定效力:一是证据效力,即公证书在法律上能够直接证明公证书所确认的法律行为、有法律意义的文书和事实是真实的、合法的.二是强制执行效力,即公证机构根据当事人的申请,依法定程序对无疑义的债权文书可赋予与人民法院判决书、仲裁委员会的裁决书一样的执行效力,也就是说公证机构出具的执行证书可以直接成为强制执行的法定依据.     

中国涉外公证制度

公证是国家司法制度的组成部分。公证公证的对象是法律行为、具有法律意义的事实和文书的真实性与合法性。公证的目的是为了使公证的事项发生法律效力。所谓涉外公证是指在公证中当事人或公证的对象或文书的使用地中含有一个或更多的外国因素；换句话说，是指对法律行为及有法律意义的文书和事实，因内容、当事人或使用涉及外国或外国人而依法证明其真实性、合法性的行为。本文对我国涉外公证的原则、管辖、范围、申请、受理、公证书的出具、效力、认证等内容都作了较为详细的阐述。     

谈谈公证文书证据效力的实现

一、如何认识公证文书的证据效力公证文书的证据效力，是指法律赋予公证文书的证明力，它使公证文书能直接证明法律事实、法律行为和具有法律意义的文书的真实性、合法性。一切公证文书都具有这种效力，它是公证机关代表国家行使证明权而产生的。公证机关根据当事人的申请...     

浅析公证文书的证明效力

公证文书证明具备对法院裁定案件事实进行约束的效力,法院对公证文书证明事实的实质审查判定的自由裁量权受到一定的限制、排除,对提出公证证明的当事人来说,则具备免证的法律效果。文章通过介绍公证文书概述,分析公证文书的证明效力、公证文书证明效力的体现,对公证文书的证明效力案例展开探讨,旨在为相关人员基于公证文书概述、公证文书证明效力、公证文书证明效力体现的如何完善和加强公证文书的证明效力研究适用提供一些思路。     

从‘保证”、“可行”谈公证

法律明确规定公证证明真实合法，但有这样一种观点．即公证确认的权利能保证实现，公证要确认“可行性”。“保证实现”的观点认为，公证机构对民事法律行为、有法律意义的事实和文书进行公证．确认了当事人的权利，出具了公证书，该权利就能保证实现。比如合同公证，确认了合同当事人的权利，应得的利益就可保证实现，否则，公证机构应承担法律责任。“可行陛”的观点认为，公证不仅要确认公证事项真实、合法，而且要确认可行．即公证要证明真实性、合法性和可行性。对公证的这种认识，我们在一些教科书上及公证宣传媒介上即可见到。中国政法大学出版社出版的高等政法院校规划教材《律师与公证制度教程》对公证的表述是：“公证，是……证明其真实性、合法性和可行性的一种非诉讼活动。”“公证的目的是确认公证对象的真实性、合法性和可行性。”     

实践视野下的公证证据审查

正根据我国《公证法》和《公证程序规则》的规定,公证是公证机构根据自然人、法人或者其他组织的申请,依照法定程序对民事法律行为、有法律意义的事实和文书的真实性、合法性予以证明的活动。申请办理公证的当事人应向公证机构如实说明申请公证事项的有关情况,提供真实、合法、充分的证明材料。由此可见,在我国当前法律制度框架下,当事人在申请公证时提供的证据,是公证机构判明公证对象的真实性以及出具公证书的主要依据。即,公证员只有对相关证据的客观性、关联性和合法性进行了     

公证事项证成探析

公证事项的证成就是对公证事项的真实性、合法性予以证明，并为出具公证文书这一决定提供充足、真实的理由、合法依据的活动或过程。《公证法》第二条规定：“公证是公证机构根据自然人、法人或者其他组织的申请，依照法律程序对民事法律行为、有法律意义的事实和文书的真实性、合法性予以证明的活动。”从这条法律条文对公证所下的定义，可以看出法律对公证事项的真实性和合法性的要求，     

从涉外公证书的特点看公证书的英语翻译

公证书是国家公证机构依法对当事人申请公证的法律行为、有法律意义的文书和事实进行审查后，确认其真实性、合法性的证明文书。涉外公证书是公证机构对发生在国内的法律行为及有关法律意义的文件或事实向国外出具的公证文书．用以证明当事人的身份和有关事实情况。随着我国国际地位的不断提高和经济实力的不断增强．     

谈谈公证的效力

我国公证是国家公证机关根据当事人的申请,依法证明民事法律行为,有法律意义的文书和事实的真实性、合法性的活动。一般说来,公证证明具有三方面的效力:一是法律上的证据效力。公证书具有法律上的证明力,这种证明力具有普遍性和合     

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.     

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.     

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.     

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.