奇谲瑰丽的蜻蜓眼

说起蜻蜒眼,我一直猜想跟中国传说的随侯珠有某种联系,可能就是随侯珠.先说说这个神奇的传说吧：春秋战国时期,随国的君主随侯,在一次出游途中看见一条受伤的大蛇在路旁奄奄一息,痛苦万分,随侯心生恻隐,令人给蛇敷药包扎,放归草丛.这条大蛇痊愈后,衔一颗夜明珠来到随侯住处,说：“我乃龙王之子,感君救命之恩,特来报德.”这颗夜明珠就被后人称作“灵蛇之珠”的随侯珠.     

谈西汉“酷吏”张汤的功过是非

或许是历史机缘的巧合,在西北政法大学南校区建设过程中,赫然发现了西汉御史大夫张汤墓遗址,于是校方就势在这个遗址上建立了一个陈列馆。这个陈列馆的建立引发了人们对张汤这个历史人物的极大兴趣,对这个被司马迁列入"酷吏"行列的人物究竟应当给予什么样的评价呢?本文从辩证唯物主义和历史唯物主义观点出发,对西汉历史上"酷吏"张汤的活动进行了客观而系统的叙述与评价。     

当代西方法哲学的发展

战后,尤其是60年代以来,在特定的历史条件下,西方哲学呈现出蓬勃发展的景象.各种学派(学说)竞相争鸣,令人耳目一新. 新自然法学派.美国哈佛大学前法理学教授富勒是该学派的主要代表人物.他在《法律的道德性》(1969年修改版)中指出,任何真正的法律不仅要符合一定的内在道德标准(如法律的普遍性、公开性     

世界各国的“花木兰”

花木兰替父从军、驰骋疆场、报效国家的故事在中国家喻户晓.在世界历史的长河中,"巾帼不让须眉"的花木兰式人物并不鲜见,她们中有不少还因经历过于奇特而被载人史册.     

《天仙配》：孝子与仙女的传奇背后

历史悠久的传统剧目 《天仙配》是一个历史悠久的传统剧目。董永得到仙女帮助的故事，已经流传了近两千年。东汉桓帝建和元年（公元147年）修建的今山东嘉祥县境内的武梁祠石刻上已经有董永孝养父亲的画像，说明董永的孝行在当时已经非常的出名。     

法律实证主义研究引言法哲学元命题的追问

法律是什么?为什么要遵守法律?这是法学最基本、最简单却是最难回答的问题.同时.它也是最具开放性的问题,各个不同历史时代、各种不同历史场景中的不同人物对此问题往往会给出各不相同的回答.然而,这个问题又如此重要,以致我们的生活时刻不能忘了它.追求公平正义,真理是非的人对此问题永远不能落枕,对此问题越认真,越执着,对这个问题的追问也就越多.因为它是法哲学的元命题.     

杜鹃:“代夫出征”挂帅国美集团

在福布斯中国发布的“2017中国最杰出商界女性排行榜”上,除了位居榜首的董明珠,另一位引发关注的女性便是杜鹃.这个极少出现在媒体报道中的人物是国美控股集团有限公司(以下简称国美集团)决策委员会主席.     

《韩非子集解》校点后记(下)

(37)卷十《内储说下·六微》十二页一面一行:遂刺韩魔而兼哀侯。《注》顾广圻曰:“……哀公即《世家》之烈侯”。按:本文为“而兼哀侯”,而《注》顾广圻曰“哀公即《世家》之列侯”,本文与注文不相应。经查顾广圻《识误》哀侯下:“此(指哀侯)即《世家》之列侯”。可见上文顾广圻曰“哀公即《世家》之列侯”中的“哀公”固作“哀侯”,王先慎引用顾广圻的话时误把“哀侯”写成“哀公”。应订正。(38)卷十《内储说下·六微》十五页一面一行:邺令襄疵……。《注》顾广圻曰:乾道本、     

论情节在小说中的地位和作用——兼论新时期小说创作忽视情节的倾向

提起小说的情节,我们总会首先想起高尔基关于情节的著名定义:“情节,即人物之间的联系、矛盾、同情、反感和一般的相互关系。——某种性格、典型的成长和构成的历史。”在一般的理论著作中,这个定义就被简化成了“情节,就是人物性格成长的历史。”几乎所有关于情节的理论,都是对此的生发和演化,几乎没有一种理论阐发不是以此为出发点的,的确,高尔基的这个定义,相当精辟地概括了人物和情节的整合关系,对于指导     

赫伯特·L·A·哈特——一代法哲学大师的陨落

<正> 历史进入世纪之末,这是一个非同寻常的时期。这个世纪曾经独领时代的一些国际上重要的法哲学家(卡尔·施米特、C·佩雷尔曼、埃德加·博登海默、卡尔·拉伦茨……)在最近数年中相继谢世。1992年12月,Herbert·L·A·哈特,这位当代英国乃至世界法哲学界名声显赫的人物,在其度过85周年寿辰之后,也悄然离开了这个纷繁忙乱的世界。时值大师辞世四岁,特作此文以纪念。     

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).     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

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.