“会”义浅析及其实词虚化

本文论述了"会"的词义的古今演变过程,说明了它在古今词义演变中的实词虚化过程。虚化后的词与原来的实词的意义还有某种程度的联系,而经过虚化后的词又引申的词也与原来的虚词还有某种程度的联系。     

从美国宪法体制的发展看新闻自由

新闻自由思想，起源于欧美资产阶级民主革命时期，英语表述为＂the freedom of press＂，-press”这个词起初指印刷出版业的自由权，随着社会的发展，它的词义也在不断扩展，不仅可以解释为“出版”、“出版业”，而且可以解释为嘶闻业”、嘶闻界”，现在则泛指大众传播业和大众传播媒介。在我国，起初将词汇thefreedomofpress译为“出版自由”，但是随着press的词义演变，目前被译为嘶闻出版自由”或‘哳闻自由”。自由是政治价值体系的重要组成部分，自古以来，特别是近现代，对自由的概念内涵就有各种各样的研究和讨论。本文以美国实施宪法第一修正案的具体情况和“曾格审判案”为例来分析新闻自由。     

“统治权”:被忽视的宪法关键词

"统治权"是近现代中国宪法史中被忽视的宪法关键词。该词汇在明治宪法制定过程中被创制,并影响了近现代中国。近现代中国宪法文本中"统治权"的含义可以类型化为"大权"、"国家权力"和"主权"。"统治权"在宪法史中的频繁出现,一方面表明了一个法律词汇的独立存在的价值,另一方面具有特殊的政治功能,即概念的政治化过程就是政权合法性论证的过程。从历史演变来看,"统治权"让位于"主权",并逐渐被抛弃。     

论律师在承接产业转移中的企业法律体检服务

产业转移是指特定时期某个产业或产业集群从产业成熟地区转移到其他地区的过程和现象.纵观世界经济发展,承接发达国家或发达地区产业转移,是欠发达国家或地区实现经济发展,改善产业结构的重要机遇,也是实现转变经济发展方式、实现跨越式发展的重要助推器.产业转移是经济全球化和区域经济一体化进程加快、产业结构大调整的必然反映,是经济发展过程中的必然现象.     

论法律虚拟与法律拟制之区别——法哲学的时代变革

一、法律虚拟与拟制的词义区别法律虚拟和法律拟制,在语义与概念上是两个有关联又有重大区别的词,二者在中英文中的构词法、词义着重点、词义初始含义上都不同。首先是在英文词义发生学上的区别。杨奕华教授文章中“法律虚拟”的英     

“检察”一词的前世今生:词源和历史的交融

中文"检察"和"监督"在语义上有着密切联系。从域外审视,英法两国作为近代检察制度的主要策源地,其语言中表述或指代"检察"的词语主要源于拉丁文prōcūrare和prōsequor。通过整体分析词语的形成和流变能够发现:一方面,二词在原初便同中文"检察"、"监督"之意没有亲缘,而同中文"代理"、"控诉"之意颇为相近;另一方面,在历史演变过程中,二词也始终保持了其本意并与"检察"、"监督"之意无任何勾连。此外,俄语中指代"检察制度"的相关词语也是直接根源于拉丁文prōcūrare。域外表述"检察"相关词语的词源、词义同其检察制度发展历史的相互交融,整体塑造了西方对"检察"的理解和认识。中西方对"检察"词语的理解差异,直接影响到有关检察权能属性、内容、检察制度等方面的理论认知和现实实践。     

本刊关于关键词标引的要求

关键词包括主题词和自由词两部分。主题词是专门为情报检索机构编制索引用的．它是从自然语言的主要词汇中选取后并加以规范化的词或词组：自由词是尚未规范化的词或词组.本刊要求各类文章标引3-8个关键词，     

对外汉语教学中的词义理解和词汇记忆问题

词汇是语言的三大要素之一,在语言的实际运用中,它是信息的主要载体。因此,在对外留学生的汉语教学中,词汇教学有着举足轻重的地位。在词汇学习中,留学生遇到的困难主要有两个:一是无法明确地理解词义;二是不易记住单词。如何创造条件,让留学生克服这两大难点,将是对外汉语词汇教学效果好坏的重要方面。本文就对外汉语词汇教学中,如何使留学生理解词义和记住单词谈一些粗浅的看法。     

试论刑事上诉审的基本功能

功能,在《现代汉语词典》中解释为"事物或方法所发挥的有利的作用。"在哲学领域中,功能一词是指一种事物对其他事物所起的作用或效能。法律也有多方面的功能,它指向法律的不同价值,但功能与价值是程度不等的两个范畴。法律价值体现为一定的主体需要,而功能正是满足这种需要。事实上,法律的价值的现实表现主要是通过法律的不同功能显示出来的,有学者称功能是一种积极性的影响,或者将法律功能成为法律的使用价值。     

等同原则与公知技术抗辩的交叉和冲突问题探讨

"等同原则"和"公知技术抗辩"是在专利侵权诉讼中已得到普遍认同的两个重要原则."等同原则"适用时所涉及和针对的不是争讼的整体技术方案,而足技术方案中的某个或某些具体技术特征间的替换问题.     

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.”     

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.