行政处罚与行政限期的依存关系探讨

【案情简介】金星股份有限公司是某市的一家大型国有上市公司,主营化学纤维制品等产品。该厂生产的废水主要分为酸性废水、碱性废水、粘胶废水和棉浆黑液等,全厂日排生产废水约26000吨,COD浓度300-500mg/L之间。1999年1月29日,某     

论核废水排入海洋的环境损害赔偿

在国际社会强化气候变化治理且各国将核电作为能源供给优先选项的背景下，重视和防范因核电事故引发的海洋环境损害问题已是当务之急。核废水排入海洋导致的环境损害赔偿的国际法依据主要涉及国际海洋环境保护法和国际核能法，前者以《联合国海洋法公约》为代表，后者以国际核能损害赔偿公约为核心。从程序法维度看，非政府组织不是核废水排入海洋环境损害赔偿诉讼的适格原告；选择向国际海洋法法庭提起核废水海洋环境损害赔偿之诉较为合理；国际上对海洋环境损害科学证据尚未形成明晰的裁判规则。从实体法维度看，核废水排入海洋违反了一国的风险评估、风险通知、合作应对、风险预防等国际环境法义务。为了科学、合理地评估核废水排入海洋对环境造成的损害，相关损害的计算应当采取基于生态系统服务的方法；为了从根本上解决核废水排入海洋的环境损害赔偿问题，国际社会需要进一步完善国际核能民事责任法和国际海洋环境保护法。     

一起废水治理工程合同纠纷案的若干问题探讨

一、主要案情 上诉人（原审昌明公司）海南昌明食品有限公司。 被上诉人（原审新时代公司）海南新时代环保有限公司。2002年1月20日，昌明公司向新时代公司出具一份委托书，内容为：我公司所属定安泰昌淀粉厂，以鲜木薯为原料生产加工淀粉，设计规模每日100吨，分三班生产，每年生产四个月左右．将产生一定数量的生产废水。请参考木薯淀粉行业废水排放标准，编制废水治理工程设计方案，经环保部门和专家评审后实施，废水经治理后须达到国家规定之排放标准。根据该委托书，新时代公司于2002年1月28日编制了一份《文昌昌明食品有限公司定安泰昌淀粉厂淀粉生产废水治理工程设计方案》（初步设计）（以下简称《设计方案》）．     

公民失踪后，其财产应当如何处理

2004年2月，我们与南方一家化工厂合资建起了一个洗衣粉厂。由于生产的废水要排放，请问：国家环保部门如何征收排污费?     

I-BAF工艺在高浓度氨氮废水处理中的应用

综述了高浓度氨氮废水排入水体的危害,并从脱氮机理上阐述了新型高效的生物脱氮工艺(I-BAF工艺)在高浓度氨氮废水处理中的优势及其存在的问题.     

积极筹建经济法庭

随着社会主义现代化建设的发展,采用法律手段调整经济关系的任务,已经提到法院工作的日程上来。我们对经济战线存在的问题和纠纷作了一些初步调查,情况是相当严重的。因不治理“三废”,污染环境,使群众身体健康蒙受严重影响,后果严重。据统计,武汉市“三废”排放量:废水160万立方米/日,其中有害废水55万立方米/日;全市年耗煤量约800万吨,排放烟尘量约15万吨/年;排放二氧化硫废气约20万立方米/年;全市工业废渣量350万吨/年。“三     

我国城市水污染防治立法中存在的问题及完善的建议

当前我国城市水污染防治立法 ,在监管体制、工业废水和生活废水的控制、地下水资源保护等方面面临许多问题。针对我国城市水污染防治立法中的问题 ,提出完善的建议 ,将有利于我国城市水污染的防治。     

如何建构环境友好型的"绿色"消防

尽管我国各工业企业环境污染防治工作取得了较大的成绩,但是对于灭火后产生的消防污染对环境的影响却常常被人们忽视。本文作者先介绍了消防过程中产生的主要环境污染,然后从消防废水的收集、“绿色“消防技术的研究和“绿色“消防产品的开发三个方面阐述了环境友好型的“绿色“消防的建构。     

为民谋福的好代表——记河北省石家庄市人大代表刘吉平

刘吉平是石家庄市人大代表，现任井陉县微水村党总支书记、村主任，十五年来殚精竭虑不辱使命，带领全体村民着力谱写政治强村、经济富村、文化名村、生态绿村、民主治村的新篇章。改革开放派头兵1999年集资兴建全县规模最大的井陉县呈龙钙业有限公司。采用国内先进工艺流程，合格率达到100％，产品销往全国二十多个省市地区，还销往韩国、印度。2005年投资593万元发展循环经济节能减排处理三废（废气、废水渣、废水），     

不变的追求 永恒的话题——全国律协环境与资源法专业委员会第十届年会在京召开

自20世纪后半叶，由于人类工农业蓬勃发展．大量开采水资源、过量使用化石燃料、向水体和大气中排放大量的废水废气，造成大气圈和水圈的质量恶化。从而引起全世界的关注。随着科技能力的发展，人类活动已经延伸到地球之外的外层空间，     

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.     

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.     

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.