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1.
民众参与立法是法的正当性之基础   总被引:6,自引:0,他引:6  
在立法领域中 ,广泛的民众参与不仅是立法民主化的集中体现 ,更是法律获得正当性的基本依据。我国立法领域中应增强立法的透明度、拓宽民众参与渠道、落实民众的参与权。这是我国法治进程中实现民主立法、提高立法质量和增强法律实效的根本途径。  相似文献   

2.
法治中国建设作为一个重构法治体系的历史性过程,应在特有的价值系统引领下强化一种社会主义立场。这是一种具有“中国法律图景”意涵的法治新时代主张,包含三个逻辑相关的部分:法治国家是法治中国建设的首要任务,这是一个政党自觉与民众参与的具体实践过程,需要以党的领导确保法治中国建设的主权性和以群众路线确保法治中国建设的民主性。法治政府是法治中国建设的关键,以权力限制权力与以权利限制权力不仅有利于确保法治建设的合法性,而且对形成法治发展合力具有积极意义。法治中国建设离不开法治社会对发展目标的基本定位,法治经济与社会正义就是法治社会的制度目标,前者是为了发展的法治,决定着经济发展的成效,后者系为了法治的发展,决定着经济发展的成败。  相似文献   

3.
法治城市的基本特征是有序化、公信度、民主性和自由度。法治文化奠定法治城市的思想基础,法治文化培育是法治城市建设规律的必然要求,我国西部地区法治文化建设相对落后,西部地区要充分发挥党组织和全体党员、民间组织、法律职业群体和广大民众等主体的积极作用,建设法治城市。  相似文献   

4.
高杨 《法制与社会》2015,(1):107-108
我国的法治建设过程中,提升司法公信力是很重要的环节之一,但目前我国司法现状却是司法公信力低下,民众普遍对司法信赖程度不高,这在法治建设道路上增添了不少阻力。本文从程序正当角度出发,通过分析司法程序的中立性、公开性、可参与性和效率性等原则,为研究如何通过正当程序提升司法公信力提供参考。  相似文献   

5.
今日我国的法治现状较多年前已有极大改观,同时随着社会文化的发展,现阶段我国的法治国情呈现出两个特点:一是人民群众对法治进程的参与达到了空前的地步;二是现阶段的法治现状更多呈现为公权与私权的较量。法治国情这两个特点在中国最能被刑事诉讼及刑事诉讼法修改与推行所引发的法治效应体现。媒体的发展使得民众越来越能通过刑事个案参与到刑事诉讼的讨论当中,同时刑事诉讼法修改中规范公安、检察院、法院权力的性质更是符合当前法治国情中限制公权力的要求。  相似文献   

6.
汪全胜 《法治研究》2015,(2):108-118
法治评估主体是指组织、发起、实施以及参与法治评估的国家机关、社会组织、公众等,它是法治评估不可缺少的构成要素。法治评估主体模式一般划分为三类主体:一是组织与发起法治评估的主体;二是实施具体法治评估过程的主体;三是参与法治评估过程的主体。法治评估主体模式与法治评估相伴产生,但因其性质,不同类型的法治评估主体有着不同的价值倾向,对法治评估结果产生直接而重要的影响。在我国法治评估的主体模式存在组织与发起主体的内部性、实施主体的非独立性、参与主体的非周全性等不足,需要建立独立第三方作为评估的发起与组织主体、各种专业领域的专家组成的评估委员会或评估小组作为评估的实施主体,扩大公众参与的范围,引入独立民意机构参与评估等制度,完善我国的法治评估的主体模式,推动法治中国建设。  相似文献   

7.
法治湖南建设是法治国家建设的逻辑演绎。以公民政治参与为逻辑起点,阐述公民政治参与对法治湖南的建设的价值,描述法治湖南建设过程中公民政治参与所取得的成绩及存在的困惑,从而提出法治湖南建设中提升公民政治参与的路径选择。  相似文献   

8.
任何法治都是以民众具有较高的法律意识作基础的,特别是在我国这样一个农民占绝大多数的国家,农民法律意识的提高更是我国法治建设的重任.因此,在农村实行法治是社会主义新农村建设的题中之意.  相似文献   

9.
我国在国家层面推进法治建设有其合理性和必然性,但要真正建立起法治社会,公民的参与对社会法律信仰的建立和公民法治意识的形成是十分重要的.我国已经采取了一系列措施用来保障公民参与的机会和权利,但由于受现有制度设计、政治文化务件、公民主体意识等因素的制约,使公民参与法治建设缺少一定的广度和深度,需要我们在制度建设、人文环境优化以及公民主体意识的提升方面做出切实的努力.  相似文献   

10.
党的十八大以来,以习近平同志为核心的党中央高度重视涉外法治工作。坚持统筹推进国内法治和涉外法治,是习近平法治思想的重要内容与精髓所在。涉外法治工作与我国国家主权、安全和发展利益密切相关,涉外法治建设对于我国国家整体利益具有重大、长远和战略意义。涉外法治建设进程离不开检察机关的参与和发挥作用。检察机关应当充分履行检察职能,助力实施全面依法治国方略,以务实国际检察交流与合作参与和推进法治中国建设。  相似文献   

11.
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.  相似文献   

12.
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.  相似文献   

13.
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.”  相似文献   

14.
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.  相似文献   

15.
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.)
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16.
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.  相似文献   

17.
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 14th-century Jayatīrtha and the 17th-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).  相似文献   

18.
《Science & justice》2022,62(6):785-794
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.  相似文献   

19.
20.
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.
Derek DaltonEmail:
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