人口老龄化背景下的现状思考及对策建议

“孝”的文化理念始终贯穿于中国社会历史文化发展进程之中，随着2000年我国正式进入老龄化社会以来，社会不仅要为老年人提供社会保障金，更要为老年人提供必要的养老服务。然而从目前我国现有的社会保障体系及养老体系来看，存在着国家养老保障体系覆盖率低、财政负担日益加重、专业服务人员匮乏、社会机构参与程度低等问题。问题的日趋严重性，更是引起了今年两会代表的极大关注。面对这种情况，加强政府监管，尝试引进商业运作实现资金的多元化。扩展保障体系覆盖范围，培养专业的养老服务人员等等措施便日益显现其重要性。     

“老养老”的赡养问题

我国《老年人权益保障法》规定：“赡养人应当履行对老年人经济上供养、生活上照料和精神上慰藉的义务，照顾老年人的特殊需要。”然而现实生活中，老年人的养老状态不容乐观，特别是在农村地区，子女与父母或者子女之间在赡养老人上的纠纷不断增多。     

精神赡养：老龄化社会的法律难题

现如今,对大多数的老年人来说,物质养老已不再成为问题,＂精神赡养＂成为新的社会课题,乃至成为一个法律难题。2011年伊始,新修订的《老年人权益保障法》草案出炉,＂常回家看看＂将被写入法律……     

武汉市促进养老服务产业发展法规实施效果研究

随着人口老龄化的加剧,国家鼓励推动养老服务的社会化、市场化,但在这一过程中的法律规制还存在诸多问题.从国家修订《老年人权益保护法》以来,中央和地方相继出台了许多配套措施,而这些法律法规在各地的实施效果如何,是否起到了对养老服务业的引导和规制作用,如何从政策层面促进和推动养老服务产业的健康发展,本文通过对武汉市的养老机构进行的调查,试图对上述问题提出合理化建议.     

"常回家看看"入法的意義

为应对人口老龄化带来的一系列社会问题,老年人权益保障法修改工作提上议事日程。2012年6月26日,备受关注的老年人权益保障法（修订草案）首次提请全国人大常委会审议。从现行老年法6章50条扩展到法律修改草案9章86条,新设养老服务、     

养老机构管理办法

1.2013年6月28日民政部令第49号公布2.自2013年7月1日起施行第一章总则第一条为了规范对养老机构的管理,促进养老事业健康发展,根据《中华人民共和国老年人权益保障法》和有关法律、行政法规,制定本办法。第二条本办法所称养老机构是指依照《养老机构设立许可办法》设立并依法办理登记的为老年人提供集中居住和照料服务的机构。     

积极应对人口老龄化的法治解读、价值引领与规范体系

人口老龄化的快速发展给我国社会带来了诸多治理问题,法治应当发挥更加突出的作用。积极应对人口老龄化关系到人民幸福生活、社会稳定发展、国家长治久安,要加强法治解读,将其纳入法治轨道。加强人口老龄化的法治应对,是推进全面依法治国的重要实践。积极应对人口老龄化要形成法治思维,建立法治体系,增加立法强度,体现司法温度。人口老龄化的法治应对在价值引领上要坚持“以人民为中心”,坚持人民主体地位,实现人民对美好生活的需要;在规范体系上应当着重完善养老保障与鼓励生育的立法,强化家庭养老功能、完善社会养老服务、明确国家养老责任,同时完善支持措施、减轻生育负担。     

比较法视野中的实验动物伦理与安全法治模式——兼谈实验动物法与中国特色动物保护法体系建设的关系

实验动物法涉及多重利益平衡和综合风险防控,其中的重点是伦理和安全.我国实验动物法律制度存量不足,应重视实验动物法治模式选择.对域外法治经验的分析显示,以立法和行政监管为主的欧盟模式较之以受到执法监督的自行监管为主的美国模式对我国更具借鉴意义.我国实验动物法治优化路径,应以加强国家立法、理顺行政监管体制、加强行政能力建设为核心,而立法重点在于在国家立法中引入福利、安全、风险预防、3R原则等理念和原则,并加强机构内部动物管理和福利组织、实验后动物处置等方面的制度建设.实验动物法研究提示,应在中国特色动物保护法体系建设中贯彻"保护优先"原则,并在《野生动物保护法》修法和体系整体构建时重视对实验动物法的研究.     

论公民养老权的可诉性

公民养老权既是一项基本人权,又是我国宪法规定的一项基本权利,也是我国《老年人权益保障法》规定的一项法律权利。可诉性,即可裁决性,是指存在一种机制或程序,能够解决权利被侵犯的问题。作为人权的公民养老权、作为基本权利的公民养老权以及作为法律权利的公民养老权均具有可诉性。     

安庆市：“居家养老”掀开新篇章

＂我们老年人的生活真是太幸福了,社区为我们提供的就餐、医疗、休闲等服务一应俱全,我们有了急事,志愿者会迅速赶来帮忙。＂这是近日笔者在安庆市菱湖社区采访时,一位张姓老大爷的话。据了解,该社区探索推出了以＂爱心一键通＂为标志的居家养老服务,建立了居家养老服务网络,把社区建成了老年人温馨的大家庭。     

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.     

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.     

The Brahman and the Word Principle (Śabda)

The literature of Bhartṛhari and Maṇḍana attention in contemporary times. The writings of the prominent linguistic philosopher and grammarian Bhartṛhari and of Manḍana, an encyclopedic scholar of later seventh century and most likely a senior contemporary of Śaṅkara, shape Indian philosophical thinking to a great extent. On this premise, this study of the influence of Bhartṛhari on Maṇḍana’s literature, the scope of this essay, allows us to explore the significance of Bhartṛhari’s writings, not only to comprehend the philosophy of language, but also to understand the contribution of linguistic philosophy in shaping Advaita philosophy in subsequent times. This comparison is not to question originality on the part of Maṇḍana, but rather to explore the interrelationship between linguistic philosophy and the monistic philosophy of the Upaniṣadic tradition. Besides excavating the role of Bhartṛhari writings on the texts of Maṇḍana, analysis this will reveal the interrelatedness of the Advaita school of Śaṅkara often addressed as ‘pure non-dualism’ (Kevalādvaita) and the Advaita of Bhartṛhari, identified as ‘non-dualism of the word-principle’ (Śabdādvaita).     

The Realism of Universals in Plato and Nyāya

It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals (sāmānya/jāti) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. This paper draws upon the primary texts to identify the following metaphysical, epistemological, semantic and soteriological roles that universals play in the philosophy of Plato and of Nyāya and Vaiśeṣika:

Metaphysical: causal of the existence of x Metaphysical: constitutive of the identity/essence of x Epistemological: cognitively causal (i.e. of the cognition of one over many) Epistemological: epistemically causal (i.e. of knowledge of x) Semantic: necessary condition of speech and reason Epistemological: vindicatory of induction (Nyāya only) Metaphysical: explanatory of causation (Nyāya only) Soteriological: cathartic contemplation (Plato only)

These roles provide us with motivations or reasons to believe that universals exist. As we examine these motivations, we find pressures mounting against our assimilating Platonic forms and the universals of Nyāya and Vaiśeṣika in the discourse about common properties. It is especially when we appreciate the utterly different contribution that universals make in securing our highest welfare that we realize how Plato and the two sister schools are not so much talking somewhat differently about the same thing, but talking somewhat similarly about different things. This better understanding of this difference in these philosophies opens a route for our better understanding of their unique contributions in the ongoing dialogue of philosophy.     

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 Descent of Power: Possession,Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta

This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (b) give insight into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific and significant issue in the phenomenological study of religion generally. An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations vol. 4, published by Samvad India, New Delhi, India. This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College, Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the passage beginning at MVT 2.14.     

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.     

Without Negative Origins and Absolute Ends: A Jurisprudence of the Singular

This paper is a preparatory analysis for a jurisprudence of the singular. Through a critical analysis of the negativity and the absolving character of the transcendental metaphysics of law and justice it reads mainly through M. Heidegger, Heraclitus, G. Agamben and J-L. Nancy a realignment of the questioning of justice that takes its provisional name in ‘dike’, at thepoint where the routes of ontology, the juridical and the political intersect and reveal the pseudo-propriety of their presuppositions. Without the transcendental dialectical discourse of the origin and its absolving-absolute ‘ends’, this paper re-poses the urgency of thinking the singular-multiple ‘right’ otherwise. This revised version was published online in July 2006 with corrections to the Cover Date.     

<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.