民事撤诉制度的法律分析

民事撤诉制度是民事诉讼的一项重要制度,既是当事人自由处分其诉讼权利的一种途径,也是人民法院结案的一种方式。但是我国对撤诉制度的规定还有很多的不完善之处。本文通过分析我国民事撤诉制度的不完善之处,借鉴国外一些国家的做法,提出一些完善的建议。     

民事撤诉制度的法律分析

民事撤诉制度是民事诉讼的一项重要制度,既是当事人自由处分其诉讼权利的一种途径,也是人民法院结案的一种方式。但是我国对撤诉制度的规定还有很多的不完善之处。本文通过分析我国民事撤诉制度的不完善之处,借鉴国外一些国家的做法,提出一些完善的建议。     

行政诉讼撤诉审查的检察监督

司法实践中,大量行政诉讼案件以撤诉方式结案。撤诉审查权的虚置,使行政诉讼面临撤诉率畸高,而撤诉后的救济渠道缺乏等问题使撤诉案件并未真正"案结事了",行政争议依然存在甚至激化,不利于当事人的利益保护和社会的稳定发展,因此,检察机关应加强对法院行政诉讼撤诉审查的检察监督。不过,对法院行政诉讼撤诉审查的检察监督存在合理的范围和限度。从总体上说,行政诉讼撤诉审查检察监督重在程序控制,是一种有限监督。检察机关应在科学合理的程序和方式下对法院行政诉讼撤诉审查进行监督。     

撤诉制度诉权与审判权的衡平

保障、制约法官权力滥用以及被告合法权益的保护的目的,针对现行民事诉讼法中撤诉制度存在的种种弊端,应予以改进和完善。笔者认为,应取消人民法院对撤诉权行使的实质否决权,只保留对当事人撤诉申请的形式审查权,赋予被告相应的防御手段。     

民事一审撤诉的类型化研究

民事一审撤诉实质为多种撤诉类型的集合概念，在诉讼过程中有着多元化的复杂形态，按照程 序运行阶段的不同，可以将民事一审撤诉类型化为提前撤诉、庭审撤诉及禁止撤诉三种撤诉模式，其中庭审撤 诉按照撤诉方式的不同又可以具体化为申请撤诉、和解撤诉、调解撤诉及拟制撤诉四种形态。不同撤诉类型 的制度属性及程序品质各不相同，需要就每种撤诉模式分别予以研究并结合其内在程序机理作出自身应有的 制度安排和程序控制。     

民事审判方式改革与撤诉制度的完善

撤诉是人民法院审结案件的一种方式,也是当事人处分自己权利的有效手段。在现行民事审判方式改革中,完善撤诉制度对体现民事诉讼有重要意义。     

按撤诉处理的逻辑变迁与程序再造

法解释学将按撤诉处理的法理基础立足于1982年《民事诉讼法(试行)》,认为按撤诉处理与申请撤诉具有同质性,都建立在处分原则和当事人撤诉意愿上.虽然1991年《民事诉讼法》修订了按撤诉处理的构成要件,但撤诉权背后的处分权保障法理仍然被认为是新法的逻辑.当前的司法实务和裁判案例显示,按撤诉处理超出了立法规定的适用范围,更多发挥着失权制裁、行为惩戒等程序性制裁的功能.2012年修订之后的《民事诉讼法》第65条体现了缓和程序失权、保障对方当事人程序利益的原则.基于体系自洽性的要求,对于原告迟误庭审期日、到庭后不陈述、不及时缴纳诉讼费用等消极诉讼行为,法院应该在区分职权调查事项和当事人责问事项的基础上,遵循诉讼集约性、当事人平等、程序保障等原则,在按撤诉处理与赓续程序之间做出选择.原告妨害庭审、藐视法庭等行为,除非出现了到庭后不陈述的情形,否则不应该按撤诉处理.     

按撤诉处理的扩张适用与规制

作为我国撤诉制度的重要组成部分,按撤诉处理在实践中受到多种因素影响而得到扩张适用甚至滥用。损害了当事人的诉权,加重了当事人的负担。目前民事诉讼法全面修改已启动,以此为契机,重构我国的按撤诉处理制度,迫在眉睫。首先,明确按撤诉处理的适用条件和程序,设立当事人提出正当理由的期限、审查程序和法律后果。当事人应当在10日内提出...     

对撤诉案件的分析

在审判实践中，撤诉是人民法院结案的一种方式，也是当事人处分自己权利的有效手段，它对保障当事人具体诉讼权利的实施，保障人民法院公正快捷的审理案件起到了积极的作用。本文通过对本院审理的撤诉案件进行分析，意在找出我国撤诉立法制度存在的缺陷，并提出进一步完善的建议。     

关于撤诉的几个问题

本文以诉讼法理为基础 ,分析了撤诉之条件、二审程序中的撤诉、按撤诉处理等三个问题。本文认为 ,撤诉应以被告同意为条件庶免原告之滥诉 ,二审程序中应允许原告撤诉但应从诉讼后果上予以制约俾程序之安定性得到维护 ,而按撤诉处理制度因直接与诉讼理论有违故应予废除。     

刑事诉讼撤销案件立法的缺陷及完善

刑事诉讼撤销案件是侦查终结的一项重要程序,但目前与此有关的刑事诉讼法及司法解释中还存在诸多缺陷,应通过完善立法,详细规定刑事诉讼撤销案件的原因,加强对撤销案件的检察监督,赋予撤销案件当事人知情权和异议权,合理处置涉案财物,从而实现撤销案件制度的价值。     

我国刑事公诉撤回制度研究——从价值选择与司法实践角度分析

撤回公诉事关国家刑罚权的放弃或调整,事关检察机关与审判机关的职权配置与相互关系,影响到被告人、被害人的合法权益保障,与实现司法公正和诉讼效益紧密关联。但是目前撤回公诉制度在立法和实践层面存在一些不容忽视的问题亟待解决。应在总结我国撤诉经验和目前司法解释及司法实践存在问题的基础上,立法上重构撤回公诉制度,完善撤诉的相关法律规定。     

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.     

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.     

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.”