反贪侦查工作如何应对律师会见权的扩张

一、律师会见权的变化和特点《律师法》第33条规定：“犯罪嫌疑人被侦查机关第一次讯问或者采取强制措施之日起，受委托的律师凭律师执业证书、律师事务所证明和委托书或者法律援助公函，有权会见犯罪嫌疑人、被告人并了解有关案件情况。律师会见犯罪嫌疑人、被告人，不被监听。”而所谓律师会见权，是指在刑事诉讼过程中，律师根据犯罪嫌疑人或其家属委托，依法所享有的会见被羁押犯罪嫌疑人、被告人的权利。     

关于新律师法第33条的刍议

修正后的新律师法已于2008年6月1日起施行,在新法中,律师会见权的规定比修改前的相关条文有了较大的变化,新法明确规定与犯罪嫌疑人会见为律师所享有的法定权利,律师会见的时间提前到犯罪嫌疑人被侦查机关第一次讯问时,律师会见犯罪嫌疑人、被告人不被监听。这些规定对辩护律师会见权的发展具有积极意义,应当得到肯定。但也应看到,新律师法第33条的规定与我国刑事诉讼法规定的律师会见的相关内容存在冲突,新法第33条在实践中将遇到不少障碍。本文从新修改的律师法第33条对律师会见权的规定,浅析和探讨新条文的进步及其不足,对新律师法第33条在实施中将面临的问题进行分析和预测,并对此提出一些修改和完善建议。     

《律师法》施行对检察工作的影响

一、修正后的《律师法》存在一定立法缺陷 （一）《律师法》与上位法有冲突，易造成执法困惑《律师法》第33条规定：“犯罪嫌疑人被侦查机关第一次讯问或者采取强制措施之日起．受委托的律师凭律师执业证书、律师事务所证明和委托书或者法律援助公函，有权会见犯罪嫌疑人、被告人并了解有关案件情况。律师会见犯罪嫌疑人、被告人，不被监听。”而这一规定，明显与现行《刑事诉讼法》第96条所规定的“犯罪嫌疑人在被侦查机关第一次讯问后或者采取强制措施之日起．     

《律师法》实施对反贪侦查工作的影响及其对策

一、新修订《律师法》与反贪侦查工作的相关内容 新修订《律师法》将于2008年6月1日起正式实施,该法对于律师在刑事诉讼中的部分权利进行了较大的修改,对于律师在诉讼中承担职责提供了法律上的依据和保障。具体表现为：第33条规定,“犯罪嫌疑人被侦查机关第一次讯问或者采取强制措施之日起,受委托的律师凭律师执业证书、律师事务所证明和委托书或者法律援助公函,有权会见犯罪嫌疑人、被告人并了解有关案件情况。律师会见犯罪嫌疑人、被告人,不被监听。”     

论被告人的自主性辩护权——以“被告人会见权”为切入的分析

正现行刑事诉讼法将会见权仅定位为"律师会见权",具有局限性,忽略了犯罪嫌疑人的诉讼需求。完整意义上的会见权还应包括"在押犯罪嫌疑人、被告人要求会见辩护律师"的权利。在法律已经规定"律师会见权"的情况下,确立"被告人会见权"可从以下角度进行论证:首先,确立"被告人会见权"是保障犯罪嫌疑人、被告人辩护权的应有之义。其次,"被告人会见权"是"律师会见权"的必要补充,具有不可替代的诉讼价     

改善律师执业环境,律师权利保障更加具体——修订的《中华人民共和国律师法》解读

解读一:政府机构被列入节能法监管重点新修改的律师法在明确规定了“犯罪嫌疑人被侦查机关第一次讯问或者采取强制措施之日起,受委托的律师凭律师执业证书、律师事务所证明和委托书或者法律援助公函,有权会见犯罪嫌疑人、被告人并了解有关案件情况”后,又特别补充了“律师会见犯罪嫌疑人、被告人,不被监听”,这让规定的“会见权”具有了更加实在的内容。解读二:首次明确允许个人“开办”律师事务所修改后的律师法增加了设立个人律师事务所的规定,并严格限定了其设立条件,对其承担责任作出了规定。新律师法规定,除应当具备有自己的名称、住所…     

论新《律师法》实施中有关律师会见的两个争议问题

新《律师法》第33条规定的律师会见“不被监听”与《刑事诉讼法》第96条中的“侦查机关根据案件情况和需要可以派员在场”并不矛盾，律师会见“不被监听”，指的是不被电子监听，侦查阶段律师会见时侦查机关可以派员在场；在侦查阶段，对于律师的“三证”是否真实合法，即律师是否具备会见资格，侦查机关可以进行审查。     

加强内外协作：新《律师法》实施后反贪查案的必然要求

修订的《律师法》从今年6月1日起实施，会对反贪查案工作带来一定的影响。反贪查案的特殊性在于职务犯罪活动是在小范围、地下操作的状态下进行的，尤其是贿赂类犯罪“一对一”的对合性犯罪特点使得犯罪嫌疑人供述、证人证言成为定案的重要证据。由此决定了新《律师法》对反贪查案工作影响最大的是第33条，即律师在犯罪嫌疑人被侦查机关第一次讯问或采取强制措施之日起，有权会见犯罪嫌疑人、被告人并了解有关案件情况，会见不被监听。     

关于新《律师法》会见权的思考

新《律师法》针对律师执业中的会见限制问题,规定了律师凭“三证”有权会见犯罪嫌疑人、被告人．并不被监听。这虽然与刑事诉讼法规定的会见权有冲突,但应该适用新《律师法》的规定,同时,新《律师法》没有规定而刑事诉讼法有规定的地方则应适用刑事诉讼法的规定。新《律师法》会见权的规定在一定程度上预见了刑事诉讼法将来对会见权的立法思路和发展方向,需要从侦押分离制度、会见权救济制度、律师自律制度三个方面进行配套完善。     

看守所拒不安排律师会见的行为属性

修改后的《刑事诉讼法》较大限度地完善了辩护制度，其主要内容之一，就是律师介人刑事诉讼的时间提前。在侦查阶段，除涉及国家秘密的案件外，律师接受委托提出要求会见犯罪嫌疑人的，侦查机关应当在48小时内安排会见；在审查起诉阶段和审判阶段，不论案件是否涉及国家秘密。辩护律师可以随时会见犯罪嫌疑人或被告人。会见在押的犯罪嫌疑人或被告人，负责羁押的看守所应当依法提供方便立即安排会见。可是有些看守所以需经办案单位批准为由，拒不安排会见，使律师在担任辩护人时无法完整地行使辩护权，妨碍了刑事诉讼活动的正常进行。看守所…     

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.     

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.”     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)