大陆法系各国（地区）亲告罪立法之比较

告诉乃论制度对充分保障被害人权利、实现刑罚谦抑、促进刑事和解具有重要意义。大陆法系各国均规定了数量庞大的亲告罪,我国的亲告罪名却很少,类型也很单一。制约亲告罪范围扩大的真正原因在于我国亲告罪告诉机制的缺陷。我国刑法与刑事诉讼法对亲告罪告诉权的救济性规则缺乏,亲告罪与自诉罪混淆,告诉权与证明责任混淆,告诉制度不完善。通过归纳、比较各国刑事立法例中的优劣,认为我国可采被害人可自由选择自诉的混合起诉制,以弥补亲告罪告诉机制的缺陷。     

Comparison on the Legislation of Prosecution at Accuse in Civil Law System

告诉乃论制度对充分保障被害人权利、实现刑罚谦抑、促进刑事和解具有重要意义.大陆法系各国均规定了数量庞大的亲告罪,我国的亲告罪名却很少,类型也很单一.制约亲告罪范围扩大的真正原因在于我国亲告罪告诉机制的缺陷.我国刑法与刑事诉讼法对亲告罪告诉权的救济性规则缺乏,亲告罪与自诉罪混淆,告诉权与证明责任混淆,告诉制度不完善.通过归纳、比较各国刑事立法例中的优劣,认为我国可采被害人可自由选择自诉的混合起诉制,以弥补亲告罪告诉机制的缺陷.     

授权立法范围的合理界定

授权立法是指拥有立法职权的主体将其职权范围内的某一特定事项的创制性规定权转移给本身不具有此项权力的主体来实施的行为,其不同于立法职权的分配、执行性立法权的确认、立法修改权的赋予以及上位法的暂时调整或暂时停止适用。各下位法制定机关应获授权方能立法的范围是法律保留范围,在横向维度,包括侵益性事项和其他重要性事项;在纵向维度,包括政治统一事项和市场统一事项。在法律保留范围之外,拥有立法职权的主体可以自行立法,而无须依赖授权。法律保留内部又可区分为绝对保留和相对保留,它们的范围在横向与纵向维度上各不相同。基于我国和域外的立法规定与相关理论,在相对保留下,上位法制定机关可以进行概括授权,而在绝对保留下,只能进行具体授权。     

全国人大常委会特定事项授权的立法完善

《立法法》第十三条对于特定事项授权的规定主要限于"一定期限内""暂时"两个条件。但这一规定在实施中有进一步完善的必要。在表述上应该更具有明确性,尤其是在时间上限应当有具体规定。为满足科学立法的现实需要,特定事项授权可以在必要的时候延期,但需要履行特定事项授权延期的报告义务,并在延期到期之后按照法律和授权文本规定的方式进行处理。明确特定事项授权期限的表达形式、实质内容、实践操作规则,有利于区分特定事项授权与法律修改权两种立法权限的不同维度。     

论我国战时特别缓刑制度的立法完善

参照我国普通缓刑制度的立法规定,基于战时特别缓刑制度的价值考量,本文认为我国战时特别缓刑制度在立法技巧、适用范围、考察事项、法律后果、适用程序、执行方式等方面存在立法空白或严重不足,亟待立法完善。     

再谈宪法法律对地方立法权限的限制

一、怎样理解宪法法律对地方立法的基本原则规定我国宪法和法律对地方立法的权限采用限制和列举相结合的方法作了规定,使地方立法既不超出权限范围,又能在一定权限范围内针对具体事项立     

我国冲突法欠缺之补全问题探讨

目前,我国冲突法正处于创制阶段,现行的冲突规则主要规定在《民法通则》第八章,其它立法诸如《涉外经济合同法》及《继承法》等有关法律冲突的规定与《民法通则》相仿。然而,这些立法并没有详尽规定我国涉外民事关系法律适用的所有方面,对冲突法制度中的识别、反致(转致)、法律规避和外国法内容查明等问题均未涉及,对具体问题法律适用的规定也十分有限。在立法没有具体规定冲突规则的情况下,如何决定涉外民事关系的法律适用,已成为我国冲突法理论与实践所面临的一个现实问题。     

论我国战时戴罪立功制度的立法完善

参照我国普通缓刑制度的立法规定，基于战时戴罪立功制度的价值内涵考量，本文认为我国战时戴罪立功制度在立法技巧，适用范围，考察事项，法律后果，适用程序，执行方式等方面存在立法空白或严重不足，亟待立法完善。     

"特别法"与"一般法"之关系及适用问题探讨

一般法(一般规定)是指在时间、空间、对象以及立法事项上作出的一般性规定的法律规范,特别法(特别规定)则是适用于特定时间、特定空间、特定主体(或对象)、特定事项(或行为)的法律规范。“特别法优于一般法”规则不仅适用于同位法之间而且也适用于不同位阶的法律规范之间,但其适用条件则有不同的要求。     

国际海事立法发展对我国海商法的影响

随着国际航运和国际贸易的发展,国际海事立法呈现出许多新趋势。本文结合近些年来国际海事立法状况,总结出海上货物运输法律统一、船舶燃油污染立法不断完善和海上旅客运输公约几经修改三大主要发展,并重点论述这些发展趋势对我国海商法立法与执行的影响,得出诸如统一我国海上货物运输法律适用、在海商法中专章规定船舶燃油污染制度以及接轨国际、积极加入《2002年雅典公约》等应对办法。     

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.