国家治理体系现代化视野中的司法审查制度——以完善现行《行政诉讼法》为中心

党的十八届三中全会指出,全面深化改革的总目标是完善和发展中国特色社会主义制度,推进国家治理体系和治理能力现代化。国家治理体系现代化在很大程度上就是法治体系现代化。而作为保障公民合法权益、监督政府依法行政、解决行政争议的司法审查制度在整个法治体系中不可或缺。在法治国家、法治政府和法治社会一体建设的新时期,司法审查制度的完善必将助力于国家治理体系现代化的有效推进。完善《行政诉讼法》的关键在于消除立案难、审判难、执行难的制度性障碍,有针对性地构建与国家治理体系现代化相称的司法审查制度。     

发挥公共法律服务在法治建设中的更大作用

正党的十八届三中全会明确提出,将"完善和发展中国特色社会主义制度,推进国家治理体系和治理能力现代化"作为全面深化改革的总目标。习近平总书记在对司法行政工作的重要指示中强调,要坚持依法治国、依法执政、依法行政共同推进,坚持法治国家、法治政府、法治社会一体建设。在国家治理体系和治理能力现代化的大视野下,司法行政机关紧紧围绕建设法治政府、服务政府,统筹整合政府和社会的各类法律服务资源,构建全面覆盖     

法治社会建设视域中司法行政的改革发展

党的十八届四中全会将全面推进依法治国上升为全党意志和目标,在我国法治史上树立了一个新的里程碑。习近平总书记在全会上强调,要坚持依法治国、依法执政、依法行政共同推进,坚持法治国家、法治政府、法治社会一体建设,进一步丰富和发展了中国特色社会主义法治建设理论。从实践领域来看,社会治理问题仍是当前我国法治建设的薄弱环节,司法行政机关需要以推进社会治理法治化为切     

完善司法审查，促进依法行政，改善营商环境——通过严格公正司法努力推动中国式行政法治现代化

行政协议是提升政府治理效率的重要抓手,践约履责是现代法治政府的责任担当;行政处罚是维护经济与社会秩序的重要抓手,严格公正依法处罚是法治政府的基本要求;司法审查和法律救济是纠正违法不当行政、化解行政争议的重要举措,应当通过严格公正司法努力积极推动改善营商环境,还可通过司法建议助力促进依法行政、建设法治政府,实现中国式行政法治现代化。     

论抽象行政行为的法律责任——对我国抽象行政行为司法审查的思考

在建设社会主义法治国家的进程中,行政法治极为重要,而其中一个关键是实现司法对抽象行政行为的有效监督。将抽象行政行为纳入司法审查范围之中,对于完善行政诉讼制度有积极意义。本文试从我国现行对抽象行政行为的法律监督体制基础上分析,并提出对抽象行政行为司法审查的些许构想。     

新形势 新任务——为行政诉讼法实施15周年而作

自1990年10月1日行政诉讼法开始实施至今,已经15周年了。15年来,各级人民法院认真履行行政审判职责,依法审理了大量行政诉讼案件,审查执行了大量非诉行政执行案件,积极保护公民、法人或其他组织的合法权益,有效地监督和维护行政机关依法行政。在依法治国、建设社会主义法治国家的伟大进程中发挥了突出作用。认识行政审判的伟大意义,必须从依法治国、依法行政的角度来进行。当前,我国社会发展已进入一个新阶段,“依法治国,建设社会主义法治国家”已成为基本治国方略。2004年宪法修正案规定:“国家尊重和保障人权”。实施依法治国基本方略,保障公民基本人权,依法行政是核心与关键。而推进政府依法行政,行政审判责无旁贷。人民法院在司法审查过程中,逐步建     

不断提升新时代司法行政戒毒执法效能

司法行政戒毒系统依法履行管理强制隔离戒毒和戒毒康复、指导支持社区戒毒社区康复职能,是禁毒人民战争的重要组成部分,其戒毒执法效能直接体现到教育挽救吸毒人员、维护社会和谐稳定、净化社会环境等方面,在国家和社会治理体系中有着极其重要的作用.我们一定要深入学习贯彻习近平法治思想,紧紧围绕建设中国特色社会主义法治体系,建设社会主...     

抽象行政行为司法审查之实然状况与应然构造——兼论对行政规范性文件的司法监控

我国行政法学者和司法部门对抽象行政行为司法审查的关注多集中于其是否属于受案范围,一方面由于缺乏对法治国家司法审查制度的系统研究,致使对一些重要概念的认识错误在学界滋生;另一方面使得司法实践中未能切实解决涉及抽象行政行为诉讼案件的受理问题。各地法院针对涉抽象行政行为案件莫衷一是的作法,极大地破坏了法治统一,一定程度上也削弱了公民对司法的信仰。对规章以下的行政规范性文件进行司法审查有其正当性根据。     

走出立法的几个误区

1．立法上有误区。确立和发展社会主义市场经济体制，市民社会呼唤法治；依法治国，建立社会主义法治国家，政治国家推进法治。国家和社会的法治化进程越来越引人注目。中国的法治化需要一个前提、一个关键和一个保障。立法是前提，行政是关键，司法是保障。世界各国普遍将司法视为法治实现的最终屏障。但中国司法的独立、自主和中立还要经过一个较为漫长的过程，这个过程的艰难以及越来越受人关注的司法腐败，甚至让一部分人对司法能否担当保障法治的重任在相当程度上失去信心；十几年来，政府贯彻依法行政原则，行政管理和执法的状况有所…     

论行政裁量的司法治理

功能主义建构模式下,行政裁量的司法审查应实现控制向治理的重心转移。司法审查对行政规则的尊重,尚不能构成司法审查标准向行政法原则的转化,因此需要遵循法律系统发展的逻辑,实现从规则到原则的抽象化过程。最高人民法院通过典型案例的抽象,在很大程度上推进了行政裁量司法审查标准的原则化。     

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.     

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.     

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.     

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.