被害人角度的犯罪预防

传统的刑事科学研究一向是以犯罪人为中心的,完全忽视了被害人在犯罪过程中所可能起到的作用。本文从被害人的角度,以犯罪被害因素为基础,提出预防被害的措施,从而达到有效的犯罪防治目的。     

论我国刑事和解制度的构建

刑事和解是一种让被害人与犯罪人直接对话,恢复双方关系,犯罪人可以免于或减轻刑事处罚的制度。在我国构建刑事和解制度首先要转变传统观念上的对犯罪的理解,把犯罪首先当做是对个人的侵害,提高被害人的地位,尊重被害人的选择,对符合条件的案件进行刑事和解,从而达到节约国家司法资源、抚慰被害人、回归犯罪人,构建和谐社会的目的。     

犯罪被害人的经济救济

在打击犯罪和保障人权的双重要求下,犯罪人成为传统刑事政策关注的重点,对犯罪被害人的救济尤其是经济方面的救济被忽略。随着现代刑事政策的发展,人们意识到犯罪被害人地位的提高、权利范围的扩展等也应相应的纳入到刑事政策的视野中,加强对犯罪被害人的经济救济就是其核心内容。以现代刑事政策为出发点,应着力提倡三种主要的犯罪被害人救济方式:犯罪人赔偿、国家补偿以及恢复性司法模式下对犯罪被害人的经济救济,说明对犯罪被害人实行有效的经济救济是一种理想和有效的刑事政策。     

市民社会基本精神与刑事和解正当性分析

刑事和解是指在犯罪发生后,让犯罪人与被害人及其支持者会聚在一起。在协调人的主持下共同讨论犯罪解决方案的一种恢复性程序。会议的通常结果是达成一份犯罪人以某种方式赔偿被害人的协议,同时也希望犯罪人能从与被害人的会见中受益。其目的是恢复犯罪人所破坏的社会关系,弥补被害人所受到的伤害,使犯罪人改过自新、复归社会。在全球法律文化交流加速和国内和谐社会建设升温的背景下,刑事和解制度也开始进人我国刑事法学     

刑事被害人过错责任问题研究

在刑事案件中,刑事被害人的过错影响着犯罪人实施犯罪的目的、动机和社会危害性的严重程度等。因此,对刑事被害人过错责任正确认定是必要的,应当把握对过错责任正确认定的方法。     

刑事被害人国家补偿制度的法理分析

刑事被害人国家补偿制度是社会契约思想及现代法治国家义务观的集中体现,从犯罪学和被害人学的角度,更反映了犯罪人与被害人利益衡平保护的原则.该制度通过对犯罪被害人进行补偿,回复由于发生犯罪而失衡的法秩序及国民对刑事司法的信赖,由此安定社会秩序.以此为基础,结合黑格尔的等价理论,针对不同的犯罪形态.以犯罪人的赔偿为前提,综合刑事被害人国家补偿制度的基本原则,使犯罪被害人获得实质上的平等和公正.     

杀人犯罪被害人参与刑事司法的重要意义和价值

杀人犯罪人参与刑事司法是指在情节严重的杀人犯罪的刑事案件中被害人尚未死亡的前提之下。对于在案件中杀人犯罪被害人死亡的情况自然主动被排除在情况之外。而对于杀人犯罪案件中杀人犯罪被害人尚未死亡的情况下,犯罪被害人是同犯罪人最了解案件发生的原因、案件经过以及产生的后果等情况。从另一个角度来说,刑事司法的最终目的不就是为了维护被害人的合法权益和对犯罪人的违法犯罪行为进行惩处。首先,这是犯罪被害人作为刑事诉讼主体和当事人地位的必然要求;其次,犯罪被害人在整个刑事司法过程中的地位符合刑事诉讼法的程序原则的基本原则;同时,这也是恢复性司法模式的必然要求。     

论被害人过错的量刑意义

犯罪是犯罪人与被害人行为互动的结果,被害人在犯罪事件中的过错影响犯罪人刑事责任的大小。我国刑法中虽没被害人过错的概念,但其精神在刑事立法和司法中亦有所体现。被害人过错影响量刑的法理依据可以从自我答责理论和期待可能性理论中寻求,为了完善法律体系,实现公平和正义,我国应当进一步完善被害人过错影响量刑的刑事立法。     

司法新动向：恢复性司法在上海悄然兴起

“恢复性司法”是近年来国际上一项新的刑事司法制度,指在案件处理过程中让犯罪人与被害人面对面接触,通过犯罪人的道歉、赔偿、社会服务等,使被害人因犯罪所造成的物质精神损失得到补偿,使被害人因犯罪影响的生活及时恢复常态,同时也使犯罪人通过积极负责任的行为重新融入社区     

论刑事和解的公正性

刑事和解平衡了被害人、加害人与国家刑罚权的关系,有利于报应公正和犯罪预防和实现,具有正当性。对犯罪人的惩罚应当参考对被害人的实际损害,应当强调刑事和解对犯罪行为人的人格改造以及对被害人的精神康复,刑事和解应当具有公平性。通过建立犯罪被害人国家补偿制度,保障刑事和解的平等性。     

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.