论医疗行为的法律界定

确定哪些行为属于医疗行为对实践中梳理医患关系和解决医疗纠纷具有十分重要的意义：本文在分析了当前理论界对医疗行为的定义基础上，提出法律上界定医疗行为的3个要素，即医疗行为的主体、行为的专业性和医疗行为目的，论述了医疗行为的目的是健康价值的创造，并根据不同标准对医疗行为进行了分类。     

从刑法理论看医疗行为的正当性根据

医疗行为从表面看似乎给人体造成一定伤害 ,但其主观目的在于治病救人 ,客观上有利于患者和社会 ,因此具有正当性。但医疗行为的正当性具有严格的条件限制。本文根据允许的危险、受害人承诺、义务冲突等刑法理论 ,对医疗行为的正当性根据作了进一步探讨。     

医疗行为秩序的刑法规制

医疗行为有序开展能够让医患双方预科到各自的行为将会给对方带来怎样的后果,使人们在医疗行为活动中有一种被实现的预期,带给人们以安全感。刑事法律制度是保障公民合法权益中一项重要的法律制度。在对医疗行为的刑法规制中,其通过对严重损害就诊人员生命健康权益的医疗行为规制,及去刑化的理论探讨,体现了刑法对公民的生命健康权的保障;通过对医疗行为中行为人刑法规制的限制性规定,体现了刑法对医务人员工作权益的保护。突显了刑法最终保障公民权益的根本目的。     

从刑法理论看医疗行为的正当性根据

医疗行为从表面看似乎给人体造成一定伤害,但其主观目的在于治病救人, 客观上有利于患者和社会,因此具有正当性.但医疗行为的正当性具有严格的条件限制.本文根据允许的危险、受害人承诺、义务冲突等刑法理论,对医疗行为的正当性根据作了进一步探讨.     

医疗过失行为论

本文从认定医疗过失行为的概念出发,认为医疗过失行为要与医疗过失相区别。论述了医疗过失行为的认定原则,提出并论证了医疗过失行为的构成要件是由注意义务、履行能力、能够履行和没有履行4部分组成,并针对医疗行为人的注意义务的设定作了重点阐述,对衡量过失程度的过失比例提出了初步的设想。     

医疗过失行为论

本文从认定医疗过失行为的概念出发 ,认为医疗过失行为要与医疗过失相区别。论述了医疗过失行为的认定原则 ,提出并论证了医疗过失行为的构成要件是由注意义务、履行能力、能够履行和没有履行 4部分组成 ,并针对医疗行为人的注意义务的设定作了重点阐述 ,对衡量过失程度的过失比例提出了初步的设想。     

医疗纠纷中的告知、说明义务初探

因医疗行为引发的纠纷是当今多发的一种民事纠纷,在医疗纠纷案件中,患者认为医疗机构没有对医疗行为充分地告知、说明的情形非常多。如何理解告知、说明义务以及未进行告知、说明如何承担责任,是人民法院审理医疗纠纷案件中的重点和难点问题。本文试通过对告知、说明本质的分析,阐述医疗行为本身的性质以及相关法律规定,提出笔者对于这个问题的看法,权作引玉之砖,以期有助于解决这个困扰人民法院审理医疗纠纷案件的问题。一、告知、说明义务的基本理论医疗行为以为患者治疗疾病为目的,且医疗行为具有高度专业性,所以医疗机构应当以足够的勤勉和高度的注意为患者治疗疾病。而医疗行为作用的对象是人的身体,每一种     

论过度医疗侵权行为及其法律规制

过度医疗一般是指,在医疗过程中,医师对患者的疾病实施不必要的诊疗措施,致使患者的医疗费用明显超过疾病诊疗实际需求的医疗行为或医疗过程。过度医疗认定的关键,在于把握过度医疗行为与适度医疗行为的界限,并且应将其与保护性医疗和防御性医疗加以严格区分。从法律意义上讲,过度医疗是一种发生在医疗过程中的特殊民事侵权行为,是指医疗机构及其医务人员在医疗活动中,以获取一定经济利益为目的,违法实施不必要的诊疗从而造成患者明显人身、财产损害并应承担相应法律责任的行为。过度医疗侵权应适用过错推定责任进行归责。《侵权责任法》立法上将过度医疗的范围,仅局限在"实施不必要的检查",不足以充分保护患者的合法权益,立法上应进一步做出扩充解释。     

过度医疗行为之认定及其法律责任分析

《侵权责任法》规定了医疗机构及其医务人员不得对患者实施不必要的检查。患者作为弱势的一方,对医疗行为的认知程度低,但却希望接受最好的治疗,在这种情况下,医疗实践中会存在诸多医疗机构对患者进行不必要的治疗和检查的情况。本文研究何种医疗行为可被认定为过度医疗行为,同时思考在认定过度医疗行为之后,医疗机构如何对患者进行经济赔偿乃至精神赔偿,如何对医疗机构及其直接责任人员进行处罚。     

医疗过失认定的简明方式

医疗过失的本质特征是医疗机构及其医务人员在医疗活动中违反了卫生管理法律、行政法规、部门规章和诊疗护理规范、常规,没有达到应当达到的医疗水平造成了患者的人身损害。在司法实践中,医疗侵权案件主要是由医务人员存在过失的诊断、治疗和护理行为(以下简称“诊疗行为”)造成的。从法律行为结构的角度分析,诊疗行为包括实施诊疗护理工作中的身体和语言行为,行动的方案、措施、步骤、技术和技巧,行动所借助的工具和器械,医学认知和临床思维。通过对诊疗行为的综合比较分析认定医疗过失,既适合临床医学的特点,又符合法律对行为进行规范的特征,同时也涵盖了绝大多数的医疗侵权行为。在个案中损害结果和因果关系已得到确认的前提下,诊疗行为分析分     

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.