论政府干预配置资源绩效的实现机制

市场是最具活力和效率的经济运行机制。但市场有其自身不可克服的缺陷，即生产无序，供需不均衡，由此导致“市场失灵”。政府干预，能扭转市场失灵的局面。但政府干预亦有其客观存在的缺陷，即公共管理低效，寻租、腐败及权力不公平等，因此又构成“政府失灵”。两者均存在失灵之处，但两者又不能均舍弃之。原因在于实践证实政府和市场是迄今为止人类社会最有效的两种配置资源的手段。故正确的态度是：正视政府失灵的现象及成因，克服缺陷，提高政府干预配置资源的绩效。     

监管的语义辨析

清楚地界定“监管”的内涵和外延,是科学构建政府监管制度的基础。而“监管”自身是一个难以精确定义的概念。我国应采用最狭义的监管概念,将政府的宏观调控职能与微观监管职能适度分离,区分政府监管与非政府监管,同时重视非政府监管在解决市场失灵中的作用。     

管制经济学“双失灵”难题的法经济学解答

“双失灵”是对西方管制经济学中市场调节——市场失灵——政府管制——政府失灵——市场调节这一理论形成过程的概括。然而这一理论思路却存在循环论证的逻辑错误，并且使经济学理论和实践陷入对市场和政府的两难选择。针对经济学分析方法的不足，可用法经济学分析的方法和理论，为“双失灵”难题的解决找到答案，即以法律规制解答市场经济条件下市场与政府的关系问题。     

政府失灵与我国政府公共理性建设

政府并没有因为自己能够弥补市场失灵的功能而不发生自身的失灵现象,事实上日趋繁杂的政府也会失灵。本文首先分析了布坎南的政府失灵理论,即西方政府失灵已然现象的文本形式。紧接着对于可能存在于我国的政府失灵进行防范性研究,即加强政府公共理性建设,目的是将我国政府失灵扼杀于摇篮之中。     

试论政府干预及其法律规制

作为市场经济制度的两种基本经济调节力量,自由市场与政府干预二者关系问题一直是经济学界和经济法学界争论的焦点。市场缺陷导致市场失灵,使政府干预有其合理性;政府干预并非完美无缺,也有其局限性。鉴于我国社会主义市场经济体制下的政府干预不能很好地适应市场经济发展的需要,以法为市场经济提供制度保障,保护市场免受任意的政府行为的干涉,需要规制政府干预,有效匡正政府失灵。经济法作为“干预政府之法”理所当然应做出相应的法律规制。     

对“国家干预”的再认识及其意义

当市场在资源配置方面是低效率的时候，就出现了市场失灵，而市场失灵的存在通常被认为是“对集体或政府采取运行来改进资源配置的 个理由。”但自60年代以来，市场失灵学说引起了一些名经济学家的怀疑。他们向市场失灵的结论提出挑战，认为被说成“市场失灵”的许多情况都可能并正由市场力量加以矫正。从一个理想的市场与理想的政府出发来确定市场与政府的有效边界，是自由放任学说和政府干预学说共通的弱点。现实中的市场和政府都有本身不可克服的缺陷，这正如布坎南所指出的那样：要改变一种游戏或竞赛的结果，改变参加竞赛的人并不重要，而改变竞赛规则最为重要。所有这些看法在稻多方面都值得它们思考，并应结合我国国情加以吸取。     

论经济法基本性格的二重性

因国家 (政府 )为弥补“市场失灵”对社会经济进行干预的目的和方式的差异性 ,导致经济法在西方不同国家以及同一国家不同时期表现出一对互相对立的基本性格 :一方面维护市场竞争秩序 ,另一方面则是国家经济统制。随着全球经济一体化加速发展和西方国家对“政府失败”的深刻反省 ,经济法正在形成一对新的矛盾性格 :既要规制“市场失灵” ,又要匡正“政府失败”。     

对证券监管的法律监督应加强

市场功能的发挥有赖于一个完善而有效的市场。而实践证明,市场存在大量导致资源配置低效率的市场失灵问题,使得市场功能不能得到有效发挥。证券市场亦是如此。因此,为了消除证券市场的失灵,除了不断完善市场制度外,政府的监管不可或缺。但是,证券监管也同样可能失灵。那么,如何消除证券监管的失灵呢,监管“监管者”。     

市场背景下公共医疗卫生服务的法律规制——以普遍服务理念为视角的分析

＂普遍服务＂理念的实现——向社会成员普适性地提供量与质相结合的服务,需要借助国家公权力的干预。公共医疗卫生具有公益性,需要政府的主导,但并不意味着对市场化机制和竞争的排斥。目前老百姓对医疗卫生服务很是不满,几番医改也屡遭失败,但法学界对这个问题的研究几乎空白。我国医疗卫生服务领域存在的诸多问题,在价值层面正是＂普遍服务＂理念的缺失,在机制层面则是政府与市场＂双重失灵＂所致。新一轮医改应重塑并贯彻＂普遍服务＂理念,强化政府在实现健康公平中的义务和责任,建立和完善相关的法律制度体系,通过法律规制从根本上解决政府与市场失灵的问题,保障并实现社会成员的健康权。     

国家与市场关系的法理学思考

国家与市场的关系问题,实质上是二者职能的界定问题。从法理学角度看,国家与市场职能的界定和功能的发挥,都必须遵循法律的规定,而民商法与经济法正适应了这种需要。充分重视和正确发挥民商法和经济法的作用,是处理好国家与市场关系的关键,也是克服“市场失灵”和“政府失灵”的重要一环。     

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.     

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.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.