实物证据的鉴真问题

在证据法中．鉴真（authentication）是指证明某一证据确实属于提出该证据的一方所声称的那一证据。《关于办理死刑案件审查判断证据若干问题规定》确立了实物证据的鉴真制度。根据所要鉴别的实物证据的不同，鉴真有两个相对独立的含义：一是证明法庭上出示、宣读的某一实物证据．与举证方“所声称的那份实物证据”是一致的；     

刑事审判中的证据引出规则

“证据引出”规则是在刑事审判过程中 ,要求控辩双方通过一定的方式使一项证据材料能够被允许作为证据在法庭上出示的规则 ,其实质是在控辩双方向裁判者展示自己的证据材料之前 ,对其准备在法庭上展示的证据材料进行前置性审查 ,以排除不具有证据能力的证据材料 ,使之不能在法庭上向裁判者展示。证据引出规则对于实现实体公正、程序公正和诉讼效率等程序价值都有现实意义。     

刑事诉讼中扣押、冻结财物的处理

刑事诉讼中扣押、冻结财物的处理耿景仪一、实践中存在的问题及立法的必要性在刑事诉讼中，与认定案件事实有关的财物是重要的证据之一。根据刑事诉讼法的有关规定，凡随案移送的扣押、冻结的财物，不论以实物还是以照片、文字材料等形式作为证据的，都应当在法庭上出示，...     

论实物证据的鉴真与鉴定——以美国法为参照的分析

鉴真是指确定实物证据真品性的证明活动,“两个证据”规定为鉴真提供了明确的法律渊源.实物证据不存在真实性推定、事实和二级事实的区分以及证据可采信的预备问题是鉴真的三大理论基础.鉴真和鉴定都是确定证据真实性的方法,鉴真是鉴定的前提和基础,鉴定是鉴真的必要延伸和补充,它们与最佳证据规则相结合,最大限度地保障了证据的真品性和真实性.我国应构造诉讼化的鉴真程序.     

鉴定意见的审查判断问题

司法鉴定制度的改革不仅带来了司法鉴定体制的变化,而且促成了相关证据规则的完善。作为一种法定的证据种类,＂鉴定意见＂不再具有＂鉴定结论＂的效力,而要像其他证据一样,在证明力和证据能力方面经受法庭上的审查过程。违背法定的鉴定主体资格、鉴定程序、鉴真方法或鉴定文书的形式要件,鉴定人所提供的鉴定意见应被排除于法庭之外。有关鉴定意见的证据能力规则,不仅维护了法律程序的实施,而且可最大限度地增强该证据的证明力。从未来刑事证据法发展的角度来看,只有在宏观层面的司法体制和中观层面的鉴定程序方面发生实质性的变化,处于微观层面的鉴定证据规则才能有更大的制度空间。     

论刑事诉讼非法证据排除规则

当前,我国刑事诉讼法对证据问题规定的较为原则,缺乏可操作性,虽然刑事诉讼领域已建立了有限的证据排除规则,但仍存在对非法证据界定不够完整、没有规定非法实物证据是否排除和缺乏非法证据排除的证明规则等主要问题。随着我国民主和法制建设的发展,确立刑事非法证据排除规则已成为必然。     

论刑事非法证据的排除

刑事非法证据排除规则的建立,应当从完善对于非法言词证据排除的相关规定入手,扩大非法言词排除的范围,建立非法实物证据排除规则,设立完整的非法证据排除程序,明确对于非法证据排除的举证责任。本文从确立我国刑事非法证据排除面临的问题、构建我国的刑事证据排除规则以及我国刑事证据排除制度的新动向等三个大的方面进行了分析论证。     

借鉴“刑事免责”制度和“证据强制”规则之构想

刑事免责是美国刑事诉讼中的一项基本制度 ;证据强制是适用刑事免责的一个重要证据规则。本文阐述了“刑事免责”制度和“证据强制”规则的立法背景、二者的内涵关系以及适用的范围等 ;论证了我国确立“刑事免责”制度与“证据强制”规则的必要性 ,提出了借鉴其合理内容的一些构想 ,认为在我国确立“刑事免责”制度与“证据强制”规则对于缓解我国侦查机关的侦查取证困难有较大作用     

中国内地与港澳台刑事证据制度比较论

证据制度是指法律规定的关于在诉讼中规范证据资格、证据收集和审查判断，以及司法证明活动的规则体系。证据制度是内地诉讼制度中亟待完善的部分。我国的香港、澳门特别行政区及台湾在法律的继承和发展过程中分别秉承英美法系当事人主义、大陆法系职权主义与混合折衷主义诉讼制度之精华，形成了各具特色且较为完善的刑事证据制度。对两岸四地的若干刑事证据规则和刑事证据证明制度进行比较分析，为内地刑事证据制度的改革与完善提供了重要思路。     

行政执法证据在刑事诉讼中的转化适用

确立行政执法证据向刑事证据转化的适用规则是“两法”衔接的重要环节,也是增强现有法律规定的可操作性,提高诉讼效率的必然要求.在行政执法证据转化过程中,实物证据可直接作为刑事证据使用;对言词证据,应适用“原则上不可但允许例外”的规则.行政执法证据在刑事诉讼中得以规范适用,还需由司法解释的出台、人员素质的提高和配套机制的完善来共同保障.     

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.     

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.     

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.     

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.     

<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.     

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).     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

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.     

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.