裁判中立诉讼结构的维持刑事诉讼法再修改前瞻

一 刑事诉讼结构又称刑事诉讼构造、刑事诉讼形式或刑事诉讼模式。作为一个理论范畴,刑事诉讼构造的概念是由日本学者较早提出来并确立于刑事诉讼法学之中的。关于刑事诉讼结构的类型,国外理论界有多种说法,如:犯罪控制型与正当程序型、弹劾式与纠问式、当事人对立主义与非当事人对立主义以及职权主义与当事人主义等。其中,最为通行的是将当今国外刑事诉讼结构归纳为职权主义与当事人主义。     

职权主义:一种谱系性的“知识考古”

<正>在当下中国刑事诉讼研究中,职权主义/当事人主义已成为观照域外法治国家诉讼模式的基本范畴;"贴标签式"认定大陆法系的刑事诉讼模式属于职权主义,英美法传统的国家则是当事人主义,似乎也成了学界的固化认识,甚至还作为一种"正确知识"被传播开来。正是基于此种前设性认知,在判别中国刑事诉讼基本模式上,人们往往认定中国刑事诉讼的基本形态也是职权主义,总体上与欧陆近似。进一步,在刑事司法改革的浪潮兴起之后,当事人主义或者是吸收当事人主义模式的某些要素,成为了改革的主流意见。     

论刑事诉讼模式的改革及完善

刑事诉讼制度的发展经历了从传统向现代的转变,现代刑事诉讼模式主要有职权主义诉讼和当事人主义诉讼。这两种诉讼模式尽管在诉讼结构、发现犯罪事实等方面有许多不同,但同作为现代诉讼模式,两者没有实质的不同,在人权保障、诉讼职能等方面有很多共同点。我国现行的刑事诉讼模式不属于职权主义诉讼,在诉讼理念上存在重大差别。本文指出我国的刑事诉讼改革应确立一种现代的诉讼模式,并建立与之相配套的制度。     

一部被“折扣”的法律——析《律师法》与《刑事诉讼法》的冲突

当下中国刑事诉讼模式为何,目前学术界主要有以下观点:一是职权主义模式;二是混合模式;三是超或强职权主义模式。这些归类并不能全面概括中国刑事诉讼的形态,也不能满足中国刑事诉讼制度改革的现实需求。     

我国刑事诉讼模式应实行职权主义当事人化

我国刑事诉讼模式应实行职权主义当事人化田丰乐一近年来，关于我国刑事诉讼结构改革的讨论成为一个热点。对这一问题，实际上主要有两种意见。一是主张维系现有基本结构和体制，仅在一定程度上作程序改良。一是主张参考日本、意大利模式，实现诉讼结构的当事人主义变革。...     

刑事诉讼发展的世界性趋势与中国刑事诉讼制度的改革

在刑事诉讼制度日趋成熟的现代社会，刑事诉讼的国际标准开始确立与推行。在国际标准的作用下，刑事诉讼发展的世界性趋势表现为：职权主义与当事人主义刑事诉讼模式开始相互吸收与接近，被告人权利保护的扩大和加强，被害人程序保护的提出与强化，日益追求诉讼效率等。顺应世界性趋势，我国《刑事诉讼法》在１９９６年３月作了重大修改，在许多方面已与国际刑事司法标准趋同。但是，由于受国家制度、文化传统、司法水平等因素影响，修改后的《刑事诉讼法》在诉讼结构、被告人地位、证据规则等方面与刑事司法国际标准差距尚存。     

刑事证明模式的契约取向

证明模式与诉讼模式相辅相成,诉讼模式的转型必然引起证明模式的变革。随着体现控辩双方合作、协商与合意的合作型刑事诉讼模式成为一种独立的制度形态,刑事证明模式也相应地呈现出契约取向。合作型刑事诉讼模式下的合意证明模式与对抗型刑事诉讼模式下的分立证明模式在证明路径上存在较大差异。合意证明模式充分体现了尊重当事人诉讼主体地位以及意思自治的当事人主义诉讼构造的精神,实现了国家权力与公民权利的动态平衡。     

刑事诉讼证据开示制度构建路径之探讨

证据开示来源于英美法系,是当事人诉讼程序中与对抗制刑事诉讼模式相配套的重要制度,已被西方大多数国家刑事诉讼制度所接受,并逐渐成为一项国际诉讼准则。自96年刑诉法实施,我国刑事诉讼审判方式吸收了当事人主义模式有关因素,重新配置控、辩、审职能,形成以控审分离、控辩对抗为基点的新型抗辩式庭审方式,作为与抗辩式庭审方式相配套的证据开示制度也开始进入我国法律视野并受到了广泛认可。随着08年律师法、12年刑诉法中对刑事证据出示规定相继出台,证据开示再次上升为刑事诉讼领域讨论的热点,成为我国亟需建立的重要刑事司法制度。本文在概述证据开示制度的基础之上,对我国刑事诉讼证据制度的现状及缺陷进行一系列探究,以期完善我国刑事诉讼证据开示制度。     

我国建立刑事诉讼庭前证据开示制度的思考

我国现行的诉讼模式是在职权主义的基础上引入了当事人主义的因素,但却没有设置与对抗制配套的证据开示制度,不利于实现刑事诉讼公正效率的价值目标。为此,我国应当借鉴国外刑事诉讼立法的成功经验并结合实际情况,探讨建立刑事证据开示制度的必要性和可行性,这对我国刑事诉讼的立法与司法实践都无疑具有重要意义。     

现场照片之间的衔接问题

在刑事诉讼模式由纠问式转向对抗式的过程中，各个国家陆续建立起了证据展示制度。证据展示制度产生于20世纪初的美国，至今已在英、美、法等国家的刑事诉讼制度中得到了普遍的运用。不仅如此，一些传统上采用大陆法系职权主义诉讼模式的国家也陆续建立起了证据展示制度，如意大利、日本等。     

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.