WTO与我国环境保护

当今世界有两大潮流，其一是环境保护潮流，其二是贸易自由化和全球化潮流。过去这两股潮流的发生和发展曾经是平行的、互相独立的。但环境和贸易之间不可分割的联系决定了这两股潮流必然会在一定的情况下发生交叉和冲突，并进行协调和融合。由于各国对环境与贸易关系问题的高度重视，并将二者结合起来考虑．1995年新成立世界贸易组织——WTO，为此设立一个贸易与环境委员会，专门来研究二者之间的关系。我国已经加入WTO，协调环境保护和自由贸易，促进可持续发展将成为环境法面临的新任务和发展方向。     

两种法学全球化观——中国将何去何从?

二十世纪八十年代以降,全球化逐渐从两个向度上凸显出来。第一个向度表现为传统社会主义国家纷纷向市场经济转型,第二个向度则表现为当代全球化问题的研究逐渐成了各个学科的显学。尽管目前中国法学在关于全球化是经济全球化还是多维全球化的问题上存在争议,在赞成法律全球化还是反对法律全球化的问题上观点更是针锋相对,但是在这些争论的背后,中国法学在对全球化进行问题化处理时却存在两项共同的理论设定——全球化是一个整体化同质化的进程、全球化是一个具有客观必然性的进程;正是因为其共有这两项不自觉的理论设定,所以中国法学在认识全球化现象时实质上秉持着一种封闭的全球化观。而本文试图建构一种开放的全球化观,这种全球化观把全球化看做是一个矛盾且多元、主观且可变的进程,一个可以根据人之认识或利益或传统被建构或被重构的博弈进程,一个在很大程度上属于偶然且可能是一个可逆且不确定的过程,这本质上是一种开放的全球化观。这种全球化观认为全球化是普遍化与特殊化或者单一化与多样化的统一,是整合与碎裂或者一体化和分裂化的统一,是集中化与分散化的统一,是国际化和本土化的统一,是世界主义与民族主义的统一。正是在这种开放的全球化观的视角下,中国将何去何从成为了一个...     

全球法律一体化的理论反思

全球法律一体化问题是法律全球化问题的一个重要方面。21世纪，全球法律正处于空前的融合发展阶段，世界各国和地区之间法律的互相影响甚至趋同化趋势勾勒出了前所未见的全球法律发展图景。但是，立足于历史和现实．我们既要看到一体化给世界法律发展提供的契机，也要看到一体化之下隐藏着对公平、正义、本土资源甚至和平与稳定的重大挑战。本文从“一体化”的危机意识入手探求和谐发展法律全球化之路。     

警惕法律全球化理论

全国政协副主席、致公党中央主席罗豪才在刚刚闭幕的“２１世纪论坛”讲演时说：“主张法律全球化理论的学者们显然忽视了当今世界不仅存在经济全球化潮流，还同时存在政治多极化趋势。” 罗豪才说，对法律全球化理论保持警惕并不意味着无视经济全球化对法律的巨大影响。他指出，全球化对法律的影响主要表现在对国际法的影响和对各国国内法影响的两个层面。在国际法层面上，商品生产和流通的国际化趋势下形成的欧洲联盟、国际货币基金组织、国际复兴开发银行和世界贸易组织等区域性、普遍性的国际组织，为区域乃至全球的国际商业活动提供了…     

跨国公司在国际投资中的作用及其管制研究

跨国公司在经济全球化潮流中的作用日益凸显，跨国公司以本国为基地，通过对外直接投资，在世界各地设立分支机构或子公司，从事国际化生产和经营活动，从而形成垄断。由于其自身强大的经济实力，且实行全球经营战略，其活动在有力推动经济全球化的同时，势必会给世界经济的发展带来一些消极影响，会在跨国公司子公司与东道国间、子公司与母国间、东道国与母国间，产生种种矛盾与冲突，尤其表现在对东道国的经济、政治、文化的影响上。针对这些问题，各国纷纷出台系列政策、制定相关法律法规，对外商投资活动进行规制。国际社会亦采取相应立法对跨国公司的活动加以规范。我国在面对全球化趋势时，也需要采取一系列措施予以应对，如修订相关法律，实施有关政策，来解决跨国公司来华投资的种种问题。     

论民族主义与中国法治的关系

在不同的语境下,民族主义具有不同的内涵特征。对民族主义的理解与把握程度影响着中国法治建设的深度和广度。本文着重从民族主义的内涵出发,来探讨民族主义对与中国法治建设的关系。     

表面的全球一体化 实质的区域一体化——评WTO对区域经济一体化的安排

经济全球化和区域经济一体化是当今世界经济发展的两大潮流。经济全球一体化由于其本身存在的种种与现实的不可协调的矛盾必然导致其不能建立,经济全球化的最终归宿就是区域经济一体化。现行的WTO规则在对区域经济一体化上的规制存在诸多缺陷,使得WTO对区域经济一体化的规制无法实现。因此,WTO应该转变其职能,加快制定更为有效的区域经济一体化的规则,建立起服务于区域经济组织的体制,并创建集团报复的制裁制度。     

中美刑事制度比较研究

中国作为大陆法系国家与英美法系典型代表的美国之间,在许多方面都存在着巨大的差异。在全球化的背景下,不同的法系、不同的国家相互学习、彼此借鉴不仅是一种潮流,也是一种趋势。因此将中美两国的制度进行比较研究,就显得很有现实意义。本文主要从诉讼模式、陪审制度、刑事和解这三方面来研究中美两国在刑事制度上的区别。     

从《前锋月刊》看前期“民族主义文艺运动”

三十年代是中国社会剧烈动荡的年代,政治斗争、思想斗争比以往任何时候都更为尖锐。这反映到文艺运动上,一个重要的现象,是“党派文艺”的出现。在三十年代真正可以称之为文艺运动的,大概只有“左翼文艺运动”与“民族主义文艺运动”,它们恰好代表了两种尖锐对立的政治势力和阶级力量。近几年,学术界已较为注意对“左翼文艺运动进行全面研究,而对“民族主义文艺运动”多方面特征的研究却很不够,只是停留在对一种文学现     

浅谈构建和谐社会背景下的弱势群体与社会稳定——从法律援助的视角分析

改革开放以来,我国发生的变化令举世瞩目。当前,我们仍面临着难得的发展机遇。《中共中央关于构建社会主义和谐社会若干重大问题的决定》指出：＂我国社会主义市场经济体制日趋完善,社会主义物质文明、政治文明、精神文明建设和党的建设不断加强,综合国力大幅度提高,人民生活显著改善,社会政治长期保持稳定。＂本文指出从国际环境来看,和平、发展、合作成为时代潮流,世界多极化和经济全球化的趋势深入发展,科技进步日新月异。但也应该看到,我们所面对的机遇和挑战同时存在。     

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.