苏联宪法学说对中国宪法学说的影响

苏联宪法学说对中国宪法学说的影响集中体现在20世纪50年代,但其影响过程前可追溯至20世纪20年代以降,后可延续至20世纪80、90年代。其影响的方式体现为翻译出版苏联宪法的教材、著作和论文,苏联法学专家直接开设"苏维埃国家法"课程介绍苏联宪法理论;影响的内容主要表现在宪法概念、宪法作用、宪法本质、宪法与法制和法治的关系、人民权利与公民权利、宪法学体系等方面;影响的结果可归结为宪法学研究"阶级斗争范式"的形成、以国家学说为核心的宪法学体系建构以及轻视宪法基础理论的研究。     

刘少奇与苏联宪法的移植

新中国的宪政建设在发端之初就走上了移植外来法的道路,从宪法制定到宪政实践,均受到苏联宪政模式的广泛影响。在苏联宪法理论于中国大陆全面传播之时,刘少奇作为苏、中法律嫁接的桥梁,将苏联的制宪建议、宪政精神和选举制度等传入中国;通过移植苏联宪法,主持和参与新中国第一部宪法的制定工作,为"五四宪法"的诞生作出了卓越贡献。     

五四宪法之公民权利义务规范的特点——兼论与苏联1936年相关宪法规范的区别

我国五四宪法有关公民权利和义务的规定,采取从政治权利到公民权利再到社会性权利的排序,规定了很难兼容于社会主义经济秩序的迁徙权,对关系到社会主义的核心价值的结社权和社会权规定得非常简略,这些都与苏联1936年宪法形成鲜明对比。五四宪法在强调阶级斗争的同时规定普泛性的平等权,规定公民的纳税义务却不同时规定公民的财产权,这些规定在理论上都有值得商榷之处。     

苏联宪法(一九三六年)简介

它是苏联的第三部社会主义宪法。十月革命后,曾先后颁布了1918年苏俄宪法和1924年苏联宪法。这两部宪法肯定了苏联人民废除沙俄专制制度,消灭阶级剥削和民族压迫,巩固了俄国人民的革命成果,宣布一切权力属于苏维埃,规定了苏维埃国家机关的组织形式。 1935年,苏联基本建成了社会主义,强大的社会主义经济物质基础已经建立,剥削阶级已被消灭。原有的宪法已经不能适     

苏联宪法(一九三六年)简介

它是苏联的第三部社会主义宪法。十月革命后,曾先后颁布了1918年苏俄宪法和1924年苏联宪法。这两部宪法肯定了苏联人民废除沙俄专制制度,消灭阶级剥削和民族压迫,巩固了俄国人民的革命成果,宣布一切权力属于苏维埃,规定了苏维埃国家机关的组织形式。     

宪法的中国性——对五四宪法发生的一种解释

本文首先在中国语境下分析了宪法“制定”的含义，认为在中国语境下宪法“制定”有其独特的含义；接着本文简要阐述了五四宪法制定的机构和程序；最后本文就五四宪法产生的背景及原因进行了分析，并简要阐述了宪法的含义。     

国外社会主义国家宪法的监督实施

<正> 一、苏联宪法的监督实施为保障宪法得以有效地发挥作用,对宪法的实施予以法律保护,这是各国贯彻实施宪法的重要保障。对宪法实行保护的概念,在苏联,相对而言,还是在本世纪五十年代末六十年代初期才提出来的。所谓对宪法的法律保护,就是保证宪法规范在现实社会和国家生活中得到全面落实和严格遵守而采取的各种法律手段的综合。对宪法从法律上予以保护,首先要使宪法在整个法律体系中和在社会生活和国家生活当中始终处于主导地位,要以一切法律、法令、从属性法律文件以及其他规章制度与宪法相适合为前提条件。这是用法律保护苏联宪法     

现行俄罗斯联邦宪法对我国宪法的启示

宪法是民主国家建立的法律基础,是一个国家在任何时期政治体制改革的总依据。苏联解体后,俄罗斯联邦制定的宪法具有很强的前瞻性,提前勾勒出俄罗斯未来发展的政治蓝图,在充分肯定政治体制改革成果的基础上,对自己国家的发展道路作了明确的规定。本文首先分析了俄罗斯联邦宪法的框架内容和特点,阐述了该宪法关于立法解释和国际条约等方面的内容,旨在更好的维护我国社会主义性质的宪法的权威,并在作为借鉴资料的基础上,推动我国的宪政建设。     

刘少奇与苏联宪法的移植简

新中国的宪政建设在发端之初就走上了移植外来法的道路,从宪法制定到宪政实践,均受到苏联宪政模式的广泛影响.在苏联宪法理论于中国大陆全面传播之时,刘少奇作为苏、中法律嫁接的桥梁,将苏联的制宪建议、宪政精神和选举制度等传入中国;通过移植苏联宪法,主持和参与新中国第一部宪法的制定工作,为“五四宪法”的诞生作出了卓越贡献.     

二战以后发展中国家宪法的演变趋向

第二次世界大战以后，越来越多的发展中国家制定或修改了自己的宪法。这些国家的宪法大体可分为三种类型：一种是完全仿效西方发达国家制定宪法；第二种是仿效苏联，制定本国的社会主义宪法；第三种是许多摆脱殖民统治，获得民族独立的亚非拉国家，制定了带有浓厚的民族主义色彩的宪法。     

试论刑法中“公共安全”的涵义

“公共安全”是指不特定人的生命、健康和重大公私财产安全。这里的“不特定”应理解为无论犯罪行为是否具有针对性，最终会侵害到哪些人的生命、健康和重大公私财产安全，其事先是无法确定的，而且该行为所造成的危险状态或危害结果有随时转化或扩大的现实可能性。     

谈谈医疗纠纷案件的举证责任——王连玉等诉太原市某医院医疗纠纷案

医疗行业属高风险行业，近年来随着人们维权意识的不断增强，医事纠纷呈逐年上升趋势，已经演化成为社会的热点问题之一。由于医患双方在医学知识掌握上的不平衡，造成了医疗纠纷处理过程中患方举证困难。2002年4月1日起实施的最高人民法院《民事证据规定》第4条第8项明确规定“因医疗行为引起的侵权诉讼，适用举证责任倒置”，即采取过错推定原则，成为医疗赔偿纠纷案件举证责任的一大进步。本文以一起医疗纠纷侵权诉讼为例，深刻剖析了医疗纠纷处理过程中的民事证明责任适用问题。     

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.