试论民办司法鉴定机构的规范化管理——以福建省民办司法鉴定机构为视角

民办司法鉴定机构为构建多元化主体的鉴定市场提供了条件.然其趋利性取向与司法鉴定的公益特性相冲突,使得整个司法鉴定行业的公信力有所影响.以民办司法鉴定机构的公益属性为研究基石,结合福建省司法鉴定工作实际,从分析司法鉴定机构的现状和面临的问题入手,就民办司法鉴定机构规范化管理提出若干构想.     

卫生系统司法鉴定机构的特点和应关注的问题

从卫生系统司法鉴定机构的结构与性质角度,论述卫生系统司法鉴定机构特点。卫生系统司法鉴定机构具有人员、设备、管理的双重性质,它通过医疗、鉴定、科研结合,促进司法鉴定与临床医疗共同提高;卫生系统司法鉴定机构也为培养中高级司法鉴定人提供了平台。特别指出卫生系统司法鉴定机构值得关注的问题。     

司法鉴定认证认可调研报告

在司法鉴定行业逐步走上规范化、法制化和科学化发展轨道的背景下,司法鉴定质量和质量管理问题日益突显,司法鉴定机构的认证认可已经列入相关管理机关的工作议程。本文从实现鉴定意见的合法性、可靠性和有效性要求出发,针对司法鉴定活动中存在的突出问题,依据相关法律、法规和规章,从司法鉴定质量管理的角度,探讨在司法鉴定领域开展实验室和检查机构资质认定或实验室和检查机构认可的必要性、紧迫性和可行性,分析了当前存在的问题和困难,提出了推进这项工作应当遵循的基本原则,提出了分阶段、分层次、分类别、分地域实施司法鉴定机构认证认可工作的具体建议。     

司法鉴定机构的性质、功能与设置模式探索

司法鉴定机构的性质决定着司法鉴定机构的地位和功能。立足司法鉴定工作发展的实际,从司法鉴定机构的设立模式和生存状态入手,深入分析其性质,并由此界定其地位、功能,对于明确司法鉴定工作的改革思路、科学整合资源,加强分类管理和监督,推动司法鉴定工作的健康发展具有重要意义。     

论社会司法鉴定机构的公益属性

社会司法鉴定机构已经逐渐成为鉴定服务市场的主流,但鉴定机构的公益属性没有明确,给司法鉴定制度改革带来了负面影响,使司法鉴定渐渐远离改革的要求.从当前司法机构现状分析,简单的公益性定位有相当大的难度,需要政府投资建立公益性司法鉴定机构,以此带动司法鉴定服务领域向公益性方向发展.     

高校司法鉴定机构在学校的地位和作用

从高校司法鉴定机构的角度,论述了高校司法鉴定机构主要特征和性质。高校的发展离不开教学、科研和社会服务三个方面,高校司法鉴定机构的发展为教学提供了优秀的实习基地,是培养科研和社会中高级专业人才的基地;是教学方法创新、教学资料积累和师生观念转变的源泉;高校司法鉴定机构拥有良好的社会声誉;为科研提供研究内容,教学和科研成果的转化推动了高校和司法鉴定的发展,有利于优势学科组成学科群式的集成平台,并促进司法鉴定制度的完善和发展。     

司法鉴定机构性质探析

司法鉴定制度的改革,已作为司法体制和工作机制改革的一个组成部分。司法鉴定机构的性质,涉及到从事司法鉴定活动的资质的行政许可,又关系到进入诉讼程序的鉴定结论的证据资格的认定,因而是司法鉴定体制及改革的关键。本文从司法鉴定机构现状分析入手,借鉴国内外的有益经验,对司法鉴定机构性质的定位及改革,提出了思考与建议。     

论高校司法鉴定机构的定位及其完善

《决定》的出台,打破了传统的司法鉴定模式,为高校司法鉴定的生存和发展带来新的生机与希望。与一般社会鉴定机构相比,高校司法鉴定机构具有很多得天独厚的资源优势,从这一基点出发,围绕高校司法鉴定的作用、定位、不足和完善展开论述,以期实现高校司法鉴定在我国司法鉴定领域发挥主力军作用。     

谁是司法鉴定的“守门人”？——《关于司法鉴定管理问题的决定》实施五周年成效评析

本文从司法鉴定机构设置、司法鉴定活动启动以及司法鉴定意见审查三个方面论述了司法鉴定“守门人”问题。通过对两大法系国家各自司法鉴定制度的分析,梳理司法鉴定“守门人”的三道防线。同时有针对性地比较和讨论了我国司法鉴定制度缺陷,明确司法鉴定制度改革不能以牺牲鉴定意见“守门人”功能为代价。指出建立国家所属的具有公益性、中立性的司法鉴定机构是发展的必由之路。     

高校司法鉴定机构的现状与未来

司法鉴定管理体制改革以2005年《全国人民代表大会常务委员会关于司法鉴定管理问题的决定》（以下简称《决定》）的出台为标志,目前已经取得了司法体制改革的阶段性成就,迈出了司法鉴定制度改革创新的第一步。司法鉴定体制改革为高等院校司法鉴定机构的生存和发展提供了广阔的空间和平台,有着天然优势的高校鉴定机构已经成为司法鉴定服务行业的重要力量,在为推动司法鉴定改革、完善鉴定社会化进程中起到积极作用,笔者从高校司法鉴定机构的现状入手,解读其发展中存在的问题,并有针对性的提出未来发展构想。     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.