权力：社会秩序得以可能的交往媒介——读卢曼的《权力》有感

权力作为专门的交往媒介，在社会系统分化的某些领域发挥重要的功能，尤其是在政治领域中作为专门的媒介与特殊的问题结合在一起。权力作为一种存在，它制定交往的规则和程序，降低社会系统和环境的复杂性，使社会秩序得以可能。本文主要就权力作为交往媒介是如何形成及其如何降低环境复杂性使社会秩序得以可能等方面做了简要陈述。     

民国教育家交往活动史:类型、特征及走向

为了推动教育变革与发展,民国时期教育家之间频繁交往、相互合作,形成了良好的交流互动氛围。不仅体现在公共教育事务的互援互助、群策群力,还体现在日常生活的关心提携、情感交流,由此建立和保持着较为紧密的人际关系,形成了广泛而复杂的教育交往网络。就交往类型而言,民国教育家的交往活动概括起来可分为地缘交往、学缘交往、志缘交往三种。相较于地缘交往、学缘交往,教育家之间基于共同教育志趣的志缘交往更具持久性。教育家的教育交往网络也并非封闭、排外的,而是开放、包容的。随着近代社会的转型及教育研究的深化,教育家的交往活动由以地缘交往、学缘交往为主,逐渐向崇尚志缘交往转变,志缘交往成为民国教育家积累学术资本的重要方式。     

略论国际私法的社会基础

对国际私法社会基础的研究,是国际私法理论研究的逻辑起点。国际私法特定的社会基础是:众多主权国家同时并存,各国民商事主体之间相互交往而形成各种国际民商事关系以及国际民商事交往社会的存在。国际私法的演变与国际民事交往社会的演变相辅相成,保持着一种基本的同步关系。随着国际民事交往社会国际化程度的不断增强,国际私法正在朝着侧重国际民事秩序的方向发展。     

现代社会中的法律——日常生活中的法初探——以交往行动理论为视角

哈贝马斯的交往行动理论作为社会哲学的元理论，为解释国家法之外的社会调控体系之合法性提供了坚实的理论基础。本文采取社会本位的法律多元主义的立场，以哈贝马斯交往行动理论为出发点，分析了交往互动行为对日常生活中的法规范之形成的建构性意义。通过讨论“日常生活中的法”的产生、形成与发展过程，指出了“日常生活中的法”体系对社会生活的基础性调控作用。并结合中国法治社会进程中所遇到的困难，讨论了建构良性循环的“日常生活法体系”对形成健康平衡的社会秩序调控系统的重要意义。本文第一部分对哈贝马斯的交往行动理论进行了简单的梳理，指出交往互动行为和生活世界是哈氏理论中最为核心的两个概念。并结合案例，通过分析哈氏理论的贡献与不足，对建构交往理性基础之上的“日常生活中的法”体系进行了理论铺垫。第二部分讨论了建立在交往理性之上的“EI常生活中的法”之形成与发展过程。首先，通过考察日常生活中的法与“活法”的区别联系，把“日常生活中的法”定义为：在交往行动中产生，经由主体一致性同意而形成对彼此行为之稳定性预期，从而约束主体行为，具有连续性规范意义的行为准则。随后，根据社会心理学家塔尔德“社会模拟理论”，分析了随着交往及交往扩大化，“日常生活中的法”吸收整合其他一般行为规范而不断发展的过程。第三部分讨论了“日常生活中的法”的组成部分及其内部效力层级的划分。通过阐释“日常生活中的法”与“生活中的微观法律”、道德以及习惯法之间的关联性，将“日常生活中的法”体系内部的效力层级划分及其运行、制裁机制呈现出来。同时指出，生活中的微观法律、社会道德规范和习惯法因为形成与运作方式的差别，其效力等级呈逐步递增状态。最后，本文从中国法治社会进程中遇到的困境出发，指出转型中国社会，同样遇到了哈贝马斯的“生活世界殖民化”的问题。无论是国家法体系，还是“日常生活中的法”体系都面临着巨大的困境，只有充分恢复交往理性，重视法与社会生活的良性互动，建立一个良性循环的“日常生活中的法”体系，才能建构起具有整体性意义的、健康平衡的社会调控体系。     

浅析马克思与哈贝马斯的交往理论

马克思以物质交往作为其交往理论的基础,重视主体间的交往,并且以实践为主线对交往作了系统概述;而哈贝马斯则侧重在共同遵循的价值规范和程序公正下,主体借助语言等工具,在平等情况下进行协调和发展。本文指出通过对比分析,有助于加深理解马克思的交往理论。     

独生子女家庭教育的特点及其对儿童社会性发展的影响

伴随着独生子女政策的推行 ,我国目前的家庭教育发生了许多显著的变化 ,其中主要包括亲子互动方式、家庭教育观念和家庭教育力量投入等方面。这些变化特点对儿童发展特别是儿童的社会性发展产生了深刻的影响 ,其征候和结果表现在 :1 .儿童社会知识面拓宽 ;2 .儿童自我意识增强 ;3 .儿童生活自理能力发展受限 ;4.儿童与同伴交往技能弱化。     

市场经济条件下罪犯的交往心态

本文总结了罪犯交往中的三种心理,即功利心理、复杂心理、避害心理.论文认为,我们应该花大力气研究罪犯交往心理,以提高教育改造的效果,优化改造的环境,并从罪犯交往心理中获取信息,找出改善罪犯交往心理的对策.     

日常生活中的法初探——以交往行动理论为视角

哈贝马斯的交往行动理论作为社会哲学的元理论,为解释国家法之外的社会调控体系之合法性提供了坚实的理论基础。本文采取社会本位的法律多元主义的立场,以哈贝马斯交往行动理论为出发点,分析了交往互动行为对日常生活中的法规范之形成的建构性意义。通过讨论日常生活中的法的产生、形成与发展过程,指出了日常生活中的法体系对社会生活的基础性调控作用。并结合中国法治社会进程中所遇到的困难,讨论了建构良性循环的日常生活法体系对形成健康平衡的社会秩序调控系统的重要意义。本文第一部分对哈贝马斯的交往行动理论进行了简单的梳理,指出交往互动行为和生活世界是哈氏理论中最为核心的两个概念。并结合案例,通过分析哈氏理论的贡献与不足,对建构交往理性基础之上的日常生活中的法体系进行了理论铺垫。第二部分讨论了建立在交往理性之上的日常生活中的法之形成与发展过程。首先,通过考察日常生活中的法与活法的区别联系,把日常生活中的法定义为:在交往行动中产生,经由主体一致性同意而形成对彼此行为之稳定性预期,从而约束主体行为,具有连续性规范意义的行为准则。随后,根据社会心理学家塔尔德社会模拟理论,分析了随着交往及交往扩大化,日常生活中的法吸收整合其他一般行为规范而不断发...     

大学生犯罪:高校的交往教育缺失

大学生犯罪现象的层出不穷有很多因素,包括:社会因素、家庭因素、学校因素等等,其中隐藏着一个很重要的问题——交往教育的缺失。本文指出不恰当的交往教育会影响大学生的价值取向,明晰交往的特点和内涵有利于形成正确的交往观念,交往教育需要学校,家庭和社会共同的努力。     

论幼儿交往生活的缺失

交往对于幼和的成长具有重要意义,它不仅是幼儿情感、个性发展的重要条件,也是幼儿整个生活的组成部分。幼儿之间的理解以及幼儿对成人的理解、成人对幼儿的理解,都必然通过交往活动来实现。然而,幼儿的上境和幼儿教育的现实,造成了幼儿交往生活的缺失,其主要表现在功利社会背景下幼儿正常交往生活的剥夺,竞争状态下幼儿的孤立化,城市化生活中幼儿交往活动的丧失以及独生子女教育策略的失调。满足幼儿的交往权利是教育的重要职责之一。     

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.