中国农民工权益保障缺失的法律透析

出现于八十年代中期的农民进城务工的浪潮,是我国改革开放的必然结果,也是我国从农业社会向现代工业社会迈进的必然产物,然而现今由于多方面原因,城市农民工整体处境堪优。从立法局面看,宪法确立的公民权利平等原则尚未通过身体制度而得到落实,从执法局面看,行政执法站软和司法救济不力也为其维权设置了障碍,因此要使农民工摆脱当下困境,需构建立体多层次的法律保护体系,并有针对性制定倾斜保护政策,加强农民工群体与政府部门的互动,建立沟通渠道,使他们的利益要求通过制度化的渠道来表达,建立农民工社会保障体系将其权利保障纳入法制化轨通,探求切实可行的保护途径与方法。     

农民工权益保障的行政法视角

农民工权益保障问题是当代社会的焦点问题,从根本上解决农民工的权益保障应当依靠法治,而行政法治是依法保障农民工合法权益的关键。从行政法的角度保障农民工权益要注意:转变行政理念,确立保障农民工权益的人本法治观;恪守行政法基本原则,不折不扣地保障农民工合法权益;加大行政立法的力度,完善农民工权益保障的法律制度;加强行政法律监督,畅通农民工权益保障的法律救济渠道。     

农民工劳动法律权益的自力救济

农民工为我国经济繁荣和社会发展做出了重大贡献。2008年开始实施的《中华人民共和国劳动合同法》、各地劳动仲裁委员会的设立,为农民工权益提供了法律和制度上的保障。但是,农民工的合法权益仍时常会受到侵害,农民工群体的特殊性、基础性及不可代替性都决定了保护农民工劳动权益的重要性,而农民工的自力救济是权益保护的第一步,也是最关键的一步。     

浅议农民工权益的法律保护

农民工的权益保护问题一直都是备受社会关注的热点。随着城市经济的发展,大量农民工涌向城市,这些以农民身份跻身于城市人行列的特殊社会群体,在就业、劳动保障、工资待遇等诸多方面都与城市人口存在差异。因而他们的权益保护也面临着许多问题。农民工劳动权益受侵害情况严重,需要进行全方位的保护,不仅需要提高农民工自身的素质和法律意识,加强农民工的组织性;而且需要进一步完善法律体系,加大执法力度,建立法律援助机制,推进制度改革。     

构建和谐社会中的农民工权益保障研究

对农民工的权益保护是构建和谐社会的重要内容,由于多种原因,农民工成为劣势群体。他们的劳动权、健康权、政治权利、子女受教育权等权益在不同程度上受到侵害,本文从制度保障、法律保障等角度进行了探讨。     

论农民工劳动权益的执法保护

农民工是我国现代化建设的新型劳动者,他们为国家和社会的发展做出了重要贡献。但在法律和事实上受到不公平的待遇,劳动权益往往被严重侵害。保护农民工劳动权益的关键在于打造负责任的政府,强化对农民工劳动权益的执法保护。要做到劳动权益保障中的严格执法,政府就必须做到端正认识、提供就业指导、承担培训职责、加强劳动监察、建立快速反应的执法保障制度等。     

农民工权益的法律保障

伴随着城市化进程的速度的加快,农民工合法权益的保障问题成了亟待解决的社会热点问题之一。本文从农民工权益法律保障的现状入手,在针对农民工权益法律保障存在问题的原因进行分析的基础上,提出了农民工权益法律保障的完善策略。对我国农民工权益法律保障问题的解决有一定的借鉴意义。     

论农民工权益的法律保障

农民工作为一个群体,在为城市的发展以及整个国家的各项事业做出巨大贡献和牺牲的同时,其自身利益却遭受来自用人单位的侵害,遭受国家政策的不公正对待,所有这些都违背了自然正义,是不公平的。在当前形势下,探寻农民工权益的法律保障不仅关系农民工群体的切身利益,更关系社会的稳定与发展,具有重大的法律及政治意义。     

农民工法律援助制度的立法缺陷及空间构想

农民工群体是随着当代中国社会发展而产生的一个具有时代性内涵的特殊社会阶层。据国家统计局《2013年我国农民工调查监测报告》显示,截至2013年末,我国农民工总量达到2.69亿人。实践证明,农民工群体已经成为城市经济和社会发展的不可或缺的重要力量。但是基于历史、制度、法律及至文化等多方面的原因,农民工的城市生存际遇和发展空间面临着诸多的困境,在合法劳动权益保护方面显得尤其突出。很多农民工往往因为无力支付法律服务费用,从而在权益保护中处于不利地位。因此,申请法律援助便成为目前农民工维权一个至为重要的路径选择。     

农民工“讨薪”的法律规制

农民工是当今中国特有的而又庞大的群体之一,但他们又是社会的弱势群体之一。他们为城市的建设和发展付出了艰辛的汗水甚至鲜血,用自己的辛勤劳作丰富了城市的生活,但农民工的生活却得不到保障。因为欠薪而引发的恶性事件不断发生,而我国现行法律法规对农民工权益的保护却存在着很大的漏洞,缺乏具体明确的法律规范,突出表现为对农民工的法律适用和救济手段的滞后等问题。本文建议国家在法律方面健全对农民工保护,使农民工的讨薪路不再艰难。     

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.