中国语境下的“检察权”概念考察

“检察权”是我国《宪法》上一项由检察机关独立行使的国家权力。从概念流变来看,清末变法构建了现代“检察权”概念中的职权维度,在民国时期不断扩展。在新中国成立前的人民检察制度建设中,“检察权”概念术语首现,并与苏联检察立法一并影响了新中国成立初期的检察立法,其内涵为具有法律监督属性的检察职权。1954年《宪法》将“检察权”概念宪法化后,拓展出了国家权力的意涵,确定了行使职权的独立性,并延续了法律监督属性。改革开放后,1982年《宪法》明确“检察权”为独立行使且具有法律监督属性的国家权力,在刑事检察方面行使职权。在现今中国立法中,“检察权”为独立行使、蕴含极强的法律监督属性、包含多项职权的国家权力,发挥对中国特色社会主义法治建设的保障功能。     

国家权力监督原理下监察监督与刑事检察监督的关系研究

伴随着监察体制改革带来的职务犯罪侦查部门转隶，检察机关的刑事检察监督与监察部门的监察监督之间的关系和衔接成为当前司法改革面临的重大问题。监察监督和刑事检察监督分别依托于具有混合属性的监察权和检察权，前者集党纪监督、政纪监督和法纪监督于一体，其监督手段主要体现为职务违法处置和职务犯罪调查；后者可以细分为刑事法律监督和刑事诉讼监督。通过细化两大监督的具体职能，可以发现刑事法律监督和监察监督在立案管辖范围、监督方式以及监督阶段等事项上具有差异性、趋同性和互补性，监察监督的范围覆盖检察人员，但检察机关可以在强制措施、证据材料以及退回补充调查等问题上发挥制约监察调查活动的作用。当然在实务工作中可能出现“以偏概全”“混淆概念”以及“重配合、轻制约”的失衡现象，对此，应当将两大监督置于国家权力体系之中予以审视，以国家权力监督原理为指导来进一步理顺刑事检察监督与监察监督之间的关系。     

维护国家安全稳定和秩序 保障刑事法律的统一、尊严和权威——刑事检察五年回顾

<正>根据宪法、法律的规定，人民检察院是国家的法律监督机关。经过改革开放以来40多年的发展，检察机关的主要职能逐步形成了目前“刑事检察“”民事检察”“行政检察“”公益诉讼检察”四个部分。检察机关通过行使检察权，追诉犯罪，维护国家安全和社会秩序，保障法律正确实施，维护社会公平正义，     

行政执法检察机制改革的几点设想

行政执法检察监督是检察权对行政权的直接监督，也是对国家利益、社会公共利益的公力救济。行政执法检察监督必须符合检察权的宪法定位和司法规律，应当尊重行政的能动性和裁量权，将社会公共利益保护贯穿监督的全过程，根据监督的必要性原则科学界定监督的范围和程序。基于检察监督与行政执法目标的一致性，即促进依法行政和社会治理的现代化，监督并非“制肘”，检察与行政的互动成为必然趋势。因此，行政执法检察改革中应重视其他国家机关的监督职能作用，建立完善有关检察监督与行政监督互动协作机制，检察监督与行政复议、行政诉讼衔接机制，以及对检察监督权的制约监督。     

社会管理创新中的检察建议适用研究

社会管理创新中的检察建议以其非法律监督属性显著区别于法律监督性质的检察建议,其有效性并非源自检察机关的法律监督职权,而是来源于检察机关的职务特殊性和国家权力在处理社会问题时整体运行的需求。因此,社会管理创新中的检察建议的适用在范围上不能脱离检察机关的法律监督属性,不能针对未发案单位和个案提出,不具有强制效力,也不宜要求被建议单位回复。     

“法律监督”概念内涵的中国流变

我国的“法律监督”概念,乃是在借鉴和理解苏联的检察机关定位、监督职能和“检察监督”概念之基础上形成的。苏联法中的“检察监督”,是在维护法制统一的目标下,以一般监督为核心,以垂直领导为组织保障所形成的概念。基于对“检察监督”的认知,“法律监督”在中国最初是作为一个法学概念被提出,并初步完成概念转型。“法律监督”入法成为法律概念后,在中国法的语境中生成新的意义,最终获得宪法上的内涵并具有了中国化的理念和制度内涵。在强化诉讼监督及监察体制改革的背景和“四大检察”新格局下,“法律监督”在职能维度成为一个具有宪制基础并拥有广泛监督职能的专门制度,是党领导下法治建设的重要成就之一。“法律监督”概念的核心内涵已经定型,但职权配置方面依然处在动态演进之中。     

检察机关全面贯彻总体国家安全观的实践和思考

检察机关落实推进国家安全体系和能力现代化的战略部署，应当深刻领会和准备把握总体国家安全观的丰富内涵，树立安全至上、政策指导、源头治理等工作理念，以“四大检察”综合履职为抓手，不断增强把维护国家安全贯穿检察监督工作各方面全过程的能力，统筹推进各领域安全，为维护和塑造国家安全贡献检察力量。     

行政非诉执行检察监督的制度完善

<正>在司法改革视野下，以行政非诉执行检察监督为切入点，完善行政检察监督制度，成为需要研究的课题。本文拟在关注与分析行政非诉执行检察监督实践问题基础上，阐释其理论内涵与职能定位，探索契合行政检察监督规律的行政非诉执行检察监督制度。一、行政非诉执行检察监督的范畴梳理行政非诉执行检察监督制度既基于国家立法的逐步恳认，更出于国家政策的积极推动。其作为行政检察新的增长点和着力点，促使行政检察从行政诉讼监督迈向行政执法行为监督。     

中国式现代化语境下检察助企发展进路上的“枫桥经验”

“枫桥经验”是人民群众自主探索形成的与自身治理能力相适应的矛盾化解机制，具有丰富的制度内涵、价值内涵和检察内涵。在中国式现代化语境下，“枫桥经验”被赋予从消极被动到积极能动、从借鉴域外到本土实践、从个案办理到司法扶助的符合时代特征和检察发展路径的新内涵。在扶助企业的具体路径选择上，应精准高质效治理涉企犯罪；开放透明开展企业合规活动；多样化提供事前法律服务；充分发挥数字检察监督优势，以高质效的检察办案让“枫桥经验”的价值更加可感可知，以检察工作现代化服务中国式现代化。     

外国民事检察制度初探

我国现行民事诉讼法关于“检察机关有权对民事审判活动实行法律监督”的规定在实践中难以操作，理论上亦有诸多问题。本文拟对外国的民事检察制度进行初步的比较研究，并希望对解决我国民事检察制度相应的理论与实践问题具有启示作用。一、外国民事检察制度的历史起源与现状一般认为，现代意义上的检察制度起源于法王菲力普四世在位期间１２８５—１３１４年由“国王代理人”演化而来并正式命名的“检察官”，当时他们主要以国家公诉人身份参加刑事案件。１到１６世纪前后，英国的“总检察长”和“副检察长”除负责刑事起诉外，还负责就涉及…     

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.