消防执法规范化建设与社会管理创新的探析

执法规范化建设的目标是公正、公平维护社会公平正义，执法规范化建设与社会管理创新工作并非相互独立、相互矛盾。两者在社会公共安全管理和为人民群众提供公共安全服务的根本目的是一致的，但执法规范化建设中存在的滞后化、机械化、形式化、表面化的问题影响了根本目的达到，因此要不断更新理念、创新机制制度、创新监管模式、创新管理形式。     

和顺县交警实行目标管理考核机制显成效

科学方法是落实科学发展观的具体表现，执法工作是公安工作的生命线，如何用科学方法推进公安交通管理工作的执法规范化建设，山西省和顺县公安局交警大队在这方面进行了探索。该大队在执法工作中建立了一套目标管理考核机制，有力地推进了执法规范化建设，极大地调动了交通民警的工作积极性、主动性和创造性。特别是近年来通过不断完善考核机制，加强执法工作，和谐了警民关系的同时，规范了交通秩序，使交通事故预防工作取得了可喜成效。     

关于有效推进公安执法规范化建设基本路径的思考

正视公安执法规范化建设中存在的突出问题,梳理反思影响公安执法规范化建设的原因,不断探求有效推进公安执法规范化的基本路径,是当前公安执法民警面临的一个重要课题。因此必须创新执法理念,全面提高民警整体素质,确保执法公正;完善工作机制,深化执法责任制建设;加强执法管理,强化执法监督,完善执法考评,狠抓工作落实。     

规范检察执法行为 彰显检察人文关怀——检察机关执法建设中规范化与人性化的辩证思考

检察机关执法规范化建设是通过对检察执法过程中的程序、流程、监督等制度进行科学、规范地设计和规定，并通过检察人员在执法活动中严格执行制度，来提高检察机关执法水平的过程。检察机关执法人性化是通过加强检察人员的立场、观念、素质的建设，并通过检察人员人性化执法的外在表现，来提高检察机关执法水平的过程。两者相辅相成、相互补充，相互促进，共同体现在每一个具体的执法行为和执法效果中。执法规范化建设程度与执法人性化建设程度，是现代执法建设进程的两个重要标志。     

诉讼法律规范的规范化与执法规范化建设——加强执法规范化建设的一个新视角

一、执法规范化建设的内涵与途径 执法规范化,即执法活动、执法行为的规范化,其根本目的在于通过规范执法行为,促进严格、公正、文明执法。执法规范化建设,主要是指为规范执法行为、促进执法公正而开展的执法思想建设与执法制度建设。其范围主要涉及人民法院、人民检察院、公安机关、监狱等政法系统的单位、部门的职权诉讼活动和行政执法活动。     

孝义市公安局搭建规范执法“平台”

孝义市公安局是2010年山西省公安厅确定的全省县级公安机关执法规范化建设标杆单位，该局着力构建“专业化、标准化、制度化、全程化”四位一体的规范执法体系，走出了一条与孝义转型发展相匹配的执法规范化建设新路子，推动了全市公安工作和队伍建设的全面发展和进步。     

提高基层检察院规范化建设水平的三个支点

基层检察院规范化管理就是要建立一套现代的、科学的．符合法律监督职能要求、检察执法特点和检察队伍构成的机制。确保检察人员的管理、检察办案工作的开展、检察机关的运作都必须按照既定的程序、规则、制度进行，减少人为主观因素，追求规范操作．不以检察人员的意志变化而变化．不以执法对象的不同而不同．从高检院关于基层院建设的一系列决策及基层院建设实践来看．加强规范化管理已成为基层院建设未来发展的主方向．也是基层院应对新形势挑战的必然要求。笔者认为，基层院规范化建设是一项系统工程．必须以加强检察队伍、业务和事务三项管理工作为支撑点。努力提高基层院的规范化管理水平。     

全面加强执法规范化建设——记陕西省志丹县公安局旦八派出所

近年来，志丹县公安局旦八派出所在局党委的正确领导下，认真贯彻落实科学发展观．以切实提高人民群众满意率和“执法管理规范化、执法活动精细化、执法活动和谐化”的执法工作目标．突出“加强组织领导、强化教育培训、严格精细管理、强化监督制度”等四项工作举措，有力的推动了派出所执法规范化建设工作。该所连续四年被公安部评定为一级公安派出所。连续多年被省公安斤、市公安局、县公安局评为优秀单位，2013年被公安部评为全国执法示范单位。     

以信息化推进劳教执法规范化之浅见

“严格、公正、文明、规范”执法是劳教工作的生命线，是司法公正及实现公平正义的重要体现。近年来，劳教机关紧紧围绕“公正与效率”这一主题，积极启动执法信息化建设，有力地提升了劳教执法工作的规范化水平。随着形势的发展变化，尤其是社会管理创新、社会矛盾化解、公正廉洁执法“三项重点”工作的确立，司法部提出了“执法信息网上录入，执法流程网上管理，执法活动网上监督，执法质量网上考核”的明确要求，如何实现这个目标已经成为劳教执法的重大课题。     

执法规范化建设问题

公安机关执法规范化建设,不仅是目标,也是措施和过程。执法规范化建设并非始于今日,正规化建设即把执法执勤规范化作为一个核心内容。但是,执法实践中的不规范乃至违法违纪、执法犯法问题依然层出不穷,这说明执法规范化建设既不可能一蹴而就,也不可能一劳永逸。     

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.     

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.     

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.     

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.     

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.)

     

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.