论汉代法律体系的几个问题

依托于《汉科考略》① 一文 ,应驳斥“汉代无科说” ,坚持汉代有科的观点 ;依据出土的史料 ,汉科不仅是定罪正刑之法 ,同时是计功行赏之法 ;汉代法律形式除律令之外 ,还有科比和品约。品约是由各都尉府分别制定的一种法律形式 ,唐代的烽式就是基于汉代的品约而逐渐形成的军事规范。     

上海市一九八六年高等教育自学考试 中国法制史试题

一、真充题1.西周礼与刑从适用对象上看,是实行__,__的原则,这充分反映了礼与刑的阶级性。2.汉代的法律形式是__,唐代的法律形式是__。3.死刑复奏制确立于__。唐朝死刑必须经过__才能执行。     

汉科考略

科是汉代的法律形式之一 ,在汉魏法律体系转变中发挥了积极的作用。但在法律史学界 ,对于汉科是不是一种独立的法律形式一直存在争议。依据《汉书》和《后汉书》中翔实的史料 ,可以证实汉科的确实存在。科和比不是一个事物 ,而是从律令中衍生出来的定罪正刑之法。曹魏以及蜀、吴的科皆是对汉科的继承。     

浅论清代的监察、司法审判制度

清代是中国近代最后一个封建王朝,既有对汉代以来封建政治法律制度的继承,又有其自己的发展特色。本文结合相关史料初步探讨清代政治法律制度中的监察制度和司法审判制度的形式及特点。     

略论汉代皇权观的儒学化——以汉代德主刑辅思想演进的政治背景为切入点

通说认为,汉代是德主刑辅理论被奉为官方主流法律观的开始,但在分析此种现象时,学界习惯性地直指武帝时期且忽视法思想置身于其间的权力结构。事实上,秦汉时代的权力结构是所谓的"皇帝政治",包括法律在内的一切权力形式都是随着皇权观的演变而被调整的。在汉代,经高祖、文帝、景帝、武帝及其后各朝,皇权与儒术的联系日益密切,德主刑辅理论的地位也随之不断提高,所以汉代皇权观的儒学化在很大程度上成为德主刑辅理论兴起的关键所在,而这一过程也生动地展现了传统中国权力与法律的共生性关系。     

古代法律形式的发展变化

在自学中国法制史第二编“中国封建法律制度”时,应掌握的重点内容之一是法律形式的发展变化。一要知道其名称的涵义;二要了解其相互关系。汉代的法律形式,除律有“九章”等六十篇外,还有令、科、比。令是“天子治所增损,不在律上者为令”,可见,令是皇帝在律外所发     

论敦煌悬泉汉简中的“厩令”——兼谈汉代“诏”、“令”、“律”的转化

律令是汉代法律的重要表现形式,两者结合紧密。由于汉代“令”的存在形式特殊,学界一直没 有对其形成、性质达成一致的认识。敦煌悬泉汉简记有两条“厩令”都与马政有关,其中的文本形式恰好可以 反映汉代“令”与“律”之间的转化关系。在汉代没有形成完整形式的令典,汉令的内容均是由皇帝诏书转化 而来,结合日常使用的情况进行删减整合而形成的,进而转化为“律”。其发展过程大致可以分为由“诏”向“令” 的转化和由“令”向“律”的转化两个过程。令典的形成应是自东汉末年应劭整合律、令开始,魏晋时期则最 终成型。     

八议成制于汉论考

法律史学界通说认为八议制度始于曹魏。但经深入挖掘、分析史料后可以发现:从周之八辟到汉之八议的名称变化,表明了一种新的法律制度在汉代萌生;在两汉法律遗存中能够寻找到八议的大部分内容;在汉代司法活动中,八议也已成为断案议罪必须遵循的法律准据。以此可证,八议制度的确立时间当在汉代。     

管窥汉代家族法中的孝

孝是儒家伦理道德观的核心内容,汉代统治者提倡以＂孝＂为本,＂以孝治天下＂,使得原本只是一种道德规范上升为国家法律和公共政策,＂孝道＂的推行逐渐形成了汉代独特的孝治文化。汉代的＂孝道＂贯穿于其社会的方方面面,尤其于家族法中的体现尤为明显和突出。本文主要依据《汉书》、《后汉书》等基本史料,以法社会学的研究方法对汉代的孝与法律的融合过程、特点,汉代法制中的孝及其实施状况和后果作了一番综合考察。     

从“亲亲互隐”到“亲亲得相首匿”浅谈汉代法律的儒家化

"亲亲互隐"出自于春秋末期孔子的《论语·子路》。经过历朝历代的继承和发展,到了儒学备受推崇的两汉时期,以"亲亲得相首匿"为首的原则成为汉律中的刑法适用原则正式确立下来。汉代将"亲亲互隐"观纳入法律并进一步阐释与发展,突显了儒家的"孝"的观念,礼法得到了很好的结合,法律开始呈现出儒家化的趋势。本文对"亲亲得相首匿"等原则进行分析,找出汉代法律中隐藏的儒家思想的成分,以解读汉代法律儒家化。     

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.     

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.