群体性事件应对中存在的问题及对策分析

近年来,在群体性事件应对中存在的主要问题体现在地方政府的角色定位不准确,群体诉求表达机制不畅通,干部工作方式方法存在问题,处置方式不当,一些干部存在不良心态等方面。因此,要提高应对群体性事件的能力,需要明确定位政府角色,畅通群众的诉求渠道,建立社会稳定风险评估机制,建立党委政府主导的发挥社会组织作用的维权机制,建立群体事件的干部问责制度,构建化解社会矛盾的大调解机制和提高干部处置群体性事件的能力。     

转型期群体性骚乱问题探析

转型期群体性骚乱属于群体性事件的一种特殊类型,以特殊的动员方式、组织化程度低、参与者与事件本身没有直接利益诉求作为其主要特征;民众不满情绪的酿积与地方政府管治水平较低是转型期群体性骚乱事件发生的主要原因。要有效防治群体性骚乱事件必须多管齐下:一方面要从体制上消解民众的不满情绪;另一方面要强化地方政府处置群体性骚乱事件的管治能力。     

农村基层组织工作人员职务犯罪法律适用问题探讨

近年来,农村基层组织人员贪污贿赂等职务犯罪现象突出,一些农村基层干部借机侵吞、占有、挪用公共财产,严重侵害了农民的切身利益．极大地损害了党和政府在人民群众中的形象,造成党群、干群关系紧张,群体性上访、越级访事件频频发生,严重影响了农村的社会稳定。在实践中．检察机关对农村基层组织人员职务犯罪的查处力度却明显不足。原因是多方面的．     

转型期我国群体性突发事件的成因分析

改革开放以来,我囯经济经历了世所罕见的高增长,最近十年更是?至肆轿皇脑龀ぁH欢庵指咴龀ぴ诖?造巨大财富、增强了国家实力的同时,也积累了诸多的社会问题。群众利益长期受损而得不到补偿,干群关系紧张、利益诉求机制不完善、地方政府公信力的缺失等问题导致政府与民众的矛盾日益尖锐,为群体性突发事件的频发埋下了隐患。本文将结合一些典型的群体性事件对导致群体性突发事件的成因进行分析。     

政府应对群体性事件的预防研究

预防群体性事件,已成为政府建设和谐社会必须面对的重要问题。要采取釜底抽薪的措施来解决这个问题,就必须从深化经济体制改革出发,力挽贫富差距还在继续加大的狂澜,消除发生群体性事件的经济基础;从意识形态着眼,在建立社会主义核心价值体系的过程中,消除发生群体性事件的思想基础;从整顿司法秩序着手,让激烈冲突的矛盾在法律的框架内得到解决。从而最大幅度地减少群体性事件的发生。     

应对群体性事件中政府社会管理职能存在的问题及对策

群体性事件直接影响我国社会发展和稳定,本文以我国近年来的群体性事件为案例,着眼于政府社会管理职能,对群体性事件过程进行深刻反思.将政府社会管理和群体事件联系起来进行分析,找出政府在群体性事件中的政府社会管理职能存在的问题,提出解决对策.     

群体性事件视域下的地方政府公信力建构

近年来,我国各地出现的群体性事件越来越多。频频出现的群体性事件凸显出的是政府公信力的缺失,在公正、诚信、法治、民主等方面,政府公信力存在的问题尤其突出。破解群体性事件对政府公信力的负面影响,应从政府的执政理念、建立回应型政府、促进政府依法行政和健全社会自我调节机制等方面努力。     

论群体性事件治理中政府正义的构建

近年来,群体性事件时有发生,成为影响社会安定的重要隐患.在现实中,群体性事件的发生常与政府正义与否存在密切的关联,同时,政府正义也成为能否妥善解决群体性事件的重要条件.只有从政府行为、道德和制度三方面构建来保障政府正义,才能推动群体性事件的有效预防和解决.     

论有效应对城市开发中的群体性事件

城市开发是社会经济发展的一项重要内容,但有的地方政府在城市开发中具有明显地物质主义倾向,甚至为了经济增长而不惜牺牲生态环境和民众福利,从而引发了大量的群体性事件,直接导致人民生命和财产的损失,构成了未来10年执政的最大挑战。因此,有效应对群体性事件的方法就是要转变刚性稳定的思维方式,改变对群体性事件的片面认识;遵守《宪法》和相关法律赋予人民的权利,依法行政;实现官员问责制,严惩腐败。     

主流媒体报道群体性事件的困境与策略

近些年,群体性事件在我国发生相对频繁,虽然起因都是民众为了争取自身权益进行的对抗,不带任何政治目的,但愈演愈烈的态势已成为政府高度关注的社会安全性议题。群体性事件已严重影响了社会生产生活秩序,更重要的是使公民对政府产生了信任危机。群体性事件发生的缘由,有地方政府施政方面的实质性问题,有政府处理事件行为方式失当的情况,也有国内外媒体报道不实不当的推波助澜。社会公众需要媒体来呈现群体性事件。同时,媒体应充分表达公众对于事件的认识,并运用自身的影响力,促进政府与公众之间的良好沟通,进一步推进二者在群体性事件中的协同与合作。     

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.