西部生态农业的外部性损害与国家补偿法律制度片论

生态农业作为一个农业生态经济复合系统 ,反映了两种具体的社会关系 ,一是农业内部及农业与其他产业间的关系 ;二是农业与生态环境的关系。针对西部农业明显的外部经济性 ,应当依法创建国家补偿法律制度 ,依照可持续发展原则、依法补偿原则和效率与公平兼顾且侧重于公平的原则加以补偿。     

浅析我国对公民私有财产进行征用的法律保护

征用公民的私有财产要进行补偿,是我国宪法的一项重要规定,但由于宪法中的规定过于简约,需要在其他的法律中加以细化规定。本文针对现有法律对该问题在补偿原则、被征用财产实际价值的估算、救济方式和制裁措施等方面,规定得不够完善的地方进行了分析和研究,相应地提出确立公平市场补偿原则,建立第三人财产估算制度,征用纠纷解决方式以及细化制裁规定的解决思路,希望能在我国形成一套比较完善的法律征用补偿程序,来更好地保护公民的私有财产。     

论我国行政补偿制度的原则与范围

行政补偿制度是因行政机关的合法行为、合法行为的附随效果或公法之无因管理行为等给相对人造成损失,从而进行补偿的行政法律制度。补偿原则与范围等是行政补偿制度构建的基础性问题。从我国的制度构建需要出发,行政补偿原则应当包括公民权益保护原则、依法补偿原则等,补偿范围则因补偿领域的不同而有所不同。     

生态保护补偿制度的价值取向和立法选择

生态保护补偿制度从环境法学角度看,是通过制定合理、科学、可行的规则来激励人们的生态环境保护行为,协调其背后各方利益之间的关系,以实现保护生态环境、促进社会公平目的的制度。环境权与生存权、发展权都是人类同时追求的正当人权,但这些权利在现实中往往存在矛盾之处,有效解决环境权与生存权、发展权三者间的矛盾是生态保护补偿制度设立的根本动因,也是生态保护补偿制度在法理学意义上的价值归属。生态保护补偿制度的推进关键在立法,其立法可采取基本法与单行法并举的立法模式,尽快制定《生态保护补偿法》基本法和专门领域、专门类别的生态保护补偿单行法;立法内容上应明确生态保护补偿法律关系主体,确定生态保护补偿标准和方式,完善生态保护补偿的程序,规范生态保护补偿的监管。     

论土地资源生态补偿

生态补偿包括国家通过征收环境资源税以保证政府提供土地资源生态产品的公共服务职能;亦包括对因公共利益(生态保护)的需要而受到损失或者付出经济代价的人给予公正的补偿。土地资源生态补偿必须贯彻一种整体主义的生态补偿观。就我国现行的土地资源生态补偿立法和制度运作而言,其现实可行的模式只能是政府主导型。土地资源环境资源税收以生态受益者对国家所进行的环境经济行为机会成本进行补偿为征收标准;土地资源公益征收性质的生态补偿应当贯彻以被征收人生活水平不低于征收前为补偿标准,其补偿范围包括法律规范所规定并予以救济的维生上的财产性不利益和非财产性不利益。     

维护市场交易公平的经济法制度体系

经济法维护市场交易公平具有自己的特点和体系。经济法维护市场交易公平的制度体系主要包括保护弱势市场主体公平交易利益法律制度、反歧视交易法律制度、反强制交易法律制度、反欺诈交易法律制度。     

生态保护补偿制度的法典化塑造

生态保护补偿的法典化是按照理性化和系统化方式,将相应条款列入环境立法专门法典相关编章的路径选择。生态保护补偿入典有其特定的法治背景和时代诉求。生态保护补偿的法典化诠释依附于科学的内外部逻辑。内部逻辑面临的疑问是,如何看待生态保护补偿制度所处的编章位置,怎样处理专门编章内生态保护补偿制度之间以及内部制度与其他编章的关系协调;外部逻辑关注的焦点在于,法典中的生态保护补偿制度何以调和其与外部单项立法的亲疏。从生态保护补偿的制度定位、功能实践、法源体系可知,将生态保护补偿主要制度安放于生态环境法典之自然生态保护编自然生态保护资金章中最为妥当。对于该章内的生态保护补偿制度安排,应统筹考量普遍和特殊、国家与地方、政府及市场等范畴,兼顾与关联编章之衔接。按照适度、严谨、完整的法典化愿景,生态保护补偿的主要制度将涵盖一般规定、纵向补偿、横向补偿、协议补偿和市场交易补偿等具体构造。     

论我国刑事被害人国家补偿制度的建立

被害人国家补偿制度是国家对遭受犯罪行为侵害而又没有得到充分赔偿的被害人及其家属，通过法律程序给予一定物质补偿的制度。这一制度建立的必要性在于能够保障刑事被害人的权利，有效控制犯罪，同时它也是国家履行其职责和实现公共福利的需要。其涵盖的内容包括：基本原则，补偿对象、补偿资金的建立、补偿机关和程序等。     

生态保护国家补偿责任的内涵、性质和构成

生态保护国家补偿责任是一种具有公法意义的国家责任。新发展理念、生态环境国家目标任务和生态文明建设职权等宪法性规范构成生态保护国家补偿责任的规范依据。生态保护补偿可分为面向单个生态要素的分类补偿和面向特定生态保护地区的综合补偿。分类补偿介于不予补偿的财产权社会义务与征收征用补偿之间，可纳入管制性征收补偿予以定位；综合补偿自带实现“分配正义与协调发展”基因，宜纳入衡平补偿予以定位。生态保护国家补偿责任是法定责任和约定责任的结合，只能在法定范围内进行一定的约定，约定不能损害环境公共利益和第三方利益。生态保护国家补偿责任在构成上包括“行政权力措施形成持续状态”“造成特别牺牲或显失公平”与“目的的侵害性与激励性并存”三个要件。     

环境侵权归责原则探究

我国环境侵权归责原则实行过错责任原则与无过错责任原则并存,在举证责任上实行举证责任倒置.我国现行法律制度本身仍有其不足与缺陷,需要进一步加强立法,在环境侵权归责原则上突出体现公平原则;相关的法律规定应当具有统一性;作出相应的补偿规定,以使环境侵权受害人的合法权益得到法律上的真正保护.     

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.     

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.     

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.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.