中国特色社会主义法律体系基本形成

全国人大及其常委会共制定了现行有效的法律229件,涵盖宪法及宪法相关法、民商法、行政法、经济法、社会法、刑法、诉讼及非诉讼程序法等七个法律部门; 国务院共制定了现行有效的行政法规682件;     

中国经济法部门的形成:轨迹、事件与特征

从历史发展的角度考察,中国经济法部门的形成轨迹呈现为:以经济立法为主线,按照经济法规→经济法规体系→市场经济法律体系→中国特色社会主义法律体系中的经济法的进路逐步发展.1979年《中外合资经营企业法》、1986年《民法通则》、1993年《宪法修正案》的颁行对经济法立法的初始化、外延的清晰化、内涵的现代化影响深远,并为中国特色社会主义法律体系中经济法部门地位的确立奠定了基础.中国经济法部门的形成具有鲜明的按预期、有计划、分步骤推进的规划性,与体制改革、立法技术、其他法律部门关系协调与同步的渐进性,按标准、多层次、有体系的整合性.     

经济法的发展方向:建立和谐经济法体系

目次一、正确认识和处理政治国家与市民社会的矛盾关系二、正确认识和处理政府干预与市场调节的矛盾关系三、正确认识和处理政府管制权与企业自主权的矛盾关系自改革以来,经过30年的探索和实践,现在我国已经形成了由宪法及宪法相关法、行政法、民商法、刑法、经济法、社会法、诉讼及非诉讼程序法等七个部门法所构成的社会主义市场经济法律体系。与此相适应,各个部门法还应当有自己的体系。与传统的法律部门相比,经济法作为一个新兴的发展中的部门法,它的体系如何构建,构建了又如何发展,仍然存在着争论和困惑。对于什么是经济法体系,学界有着不同的认识,笔者倾向于认为,经济法体系是指由     

中国特色社会主义法律体系的形成对中国市场经济发展的影响浅析

2011年3月10日,全国人大常委会委员长吴邦国在十一届全国人大四次会议第二次全体会议上宣布,中国特色社会主义法律体系已经形成。我国的法律体系是由在宪法统领下的宪法及宪法相关法、民法商法、行政法、经济法、社会法、刑法、诉讼与非诉讼程序法七个法律部门构成。至2011年2月份,包括现行宪法在内,全国人大及其常委会制定现行有效法律239件,国务院制定行政法规超过690件,地方人大及其常委会制定地方性法规超过8600件,形成了法律、行政法规、地方性法规三个层次的法律体系。     

经济法在我国法律体系中地位的确立与发展

我国最高权力机关将有中国特色社会主义法律体系划分为七个法律部门 ,其中包括经济法。经济法地位的全面确立 ,既是法学理论的创新和发展 ,是经济法理论的硕果 ;又是民主与法制建设实践的创新 ,是经济法制建设实践的胜利 ;还是马克思主义唯物论和辩证法的充分运用。 2 1世纪经济法面临诸多机遇和挑战 ,要在立法上实现向综合性的经济立法、区域性的经济立法转变 ;要抓好经济法实施的工作与研究 ;要抓住重点部门和重点领域的研究 ;要不断创新经济法的研究方法。     

浅析我国经济法可诉性立法的问题及对策

经济法作为社会主义法治国家的重要法律部门,是保障行为人各种经济权力的法律。在具体法律实践中,经济法实现对经济法权力的有效救济,保障经济法的各种权利,主要是看如何实现经济法可诉性问题。就目前情况来看,我国在法律体系、法律宋诉讼机制方面还存在着一些问题,因此研究我国经济法可诉性立法实现问题显得尤为重要。本文首先详细阐释了经济法可诉性的相关理论,进而提出了我国经济法可诉性立法存在的问题,最后针对问题提出了实现我国经济法可诉性的策略。     

试论经济法的可诉性及其完善

从法的可诉性和经济法的实施过程出发,论证经济法的可诉性;经济法作为独立的法的部门,并没有相应的经济诉讼制度与之相适应。针对我国法律法规中不可诉现象还大量存在,本文从实体,程序方面提出几点建议来构建特殊的经济诉讼法律制度。     

再论完善经济立法

<正> 经济立法以及它和其他法律部门的区别。在1936年的苏联宪法里溲有经济法的术语。由此或许可以得出结论说,苏联溲有经济法,而只有民法、劳动法、土地法,家庭法等等。但是根据党和政府的决议,经济立法是存在的,而且在发展着,它非常复杂,非常广泛,并且应当完善。我们认为,在实践中广泛使用的"经济的"这一概念是十分确定的。在党和国家最重要的文件里,谈及社会主义经济中各经济组织、企业之间发生的合同和争议时就是说的经济立法、经济关系、经济合同和经济争议。     

论政治法及其与宪法典的关系

政治有广义狭义之分,政治法以狭义政治关系为调整对象.政治法是调整人们在参与、组织和争夺国家权力的活动中形成的社会关系的法律规范体系;也可以说,政治法是调整人们在确立国家重要制度和决定国家重大事情的过程中形成的社会关系的法律规范体系.政治法是一个包含宪法典、宪法性法律以及其它政治法律,而与行政法、经济法、刑事法、民商法等并列的法律部门.宪法典属于政治法部门,宪法典是民主国家政治法的核心,宪法共是近现代民主国家以及标榜民主的国家的政治法.把宪法典纳入政治法部门无损宪法的根本法、最高法地位.     

论经济法责任的独立性

经济法责任的独立性是长久以来饱受法律界专家学者争议的问题,他们从不同的角度论证经济法责任是否具有独立性.其实,经济法责任的独立性具有一定的理论基础即顺应经济交往形态的日益复杂化与社会主义市场经济不断发展的趋势,超越传统理论,用发展的眼光对传统法律部门进行重新划分所形成的新法律部门;同时经济法责任的独立性也体现在经济法责任自身具有的社会性、综合性、经济性等不同于传统“三大责任”的本质属性;最后,广泛存在于经济法立法.与司法当中的惩罚性赔偿,召回等独特的经济法责任形式也在很大程度上说明了经济法责任的独立性.     

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.)