法院院长、庭长行使审判管理权问题研究

准确把握法院管理的中心工作,遵循司法活动内在规律,建立符合审判规律和特点的审判管理机制,是不断深化法院改革的一项重要内容。然而,司法实践中,随着审判长负责制的推行和实施,以合议庭为主审理和裁判案件的法定组织的职能作用得到强化,而案件质量监督机制却并没有跟上“放权”的步伐。尤其在院长、庭长行使审判工作的监督管理方面存在脱节和弱化趋势,制约了保障审判组织依法独立行使裁判权各项改革措施的实施。因此,开展对院长、庭长行使案件审判管理相关问题的调查研究,进一步明确此项工作的必要性与迫切性,科学界定院长、庭长审判管理的范围、途径,具有相当重要之意义。     

鄞州法院：全力推进司法效能建设

“司法公正是看得见的公正”，司法公正不仅体现在司法审判中的公开、公正、透明，还体现在司法运行是否高效，百姓能否从司法审判过程中感受到司法的公正与高效，“看得见的公正”正在浙江省宁波市鄞州区人民法院的司法效能建设中得以充分体现。2010年是鄞州法院确定的“深化管理年”和“效能建设提升年”，在着力完善审判管理、队伍管理和司法政务管理三大管理体系，切实改进法院的审判作风和效能建设上取得了显著成绩。     

海门法院：“三大管理”促工作全面提升

在过去的一年，江苏省海门市人民法院紧紧抓住队伍管理、审判管理院务管理“三大管理”要点，强化制度建设，狠抓制度落实，公正司法、规范司法、高效司法、廉洁司法得到了进一步巩固，法院整体工作水平得到了进一步提升。     

审判权与审判管理权、审判监督权的关系重塑

合理构建审判权与审判管理权、审判监督权的关系,是审判权运行机制改革的关键问题。欲使这三种权力形成合理关系,需要根据审判权运行存在的问题,在客观评价法院科层化组织结构与法院内部复合化权力构造以及院、庭长职权配置的基础上,从制度层面严格区分法院组织的行政逻辑与司法逻辑,进一步明确审判管理权与审判监督权的权限定位,完善其职权范围与行权程序,并构建审判权反向制约审判管理权与审判监督权的相关机制。唯有如此,才可能构建出合理的审判权与审判管理权、审判监督权的关系。     

我国审判管理体制改革构想

改革开放、经济转型和社会发展,要求司法改革加快步伐,实现司法公正。党的十五大确定依法治国的基本方略,并提出“推进司法改革”的任务。审判管理体制改革是司法改革的关键,必须先行。最高法院院长肖扬在１９９９年度法院工作报告中指出：“法院改革的重点是改革长期存在的审判工作行政管理模式,建立符合审判工作规律,具有审判工作特点,适应审判工作的法院管理体制”。①在推进依法治国,发展社会主义市场经济的历史进程中,人民法院要成为社会公意的权威,依法治国的支柱,必须重塑审判管理体制的价值观念,改革现行的审判管理体制…     

论法院的行政管理职能与独立审判原则的矛盾

法院是国家的司法机关,依照宪法担负着独立的审判职能,它的职责是完成国家赋予它的司法审判功能。我国的三大诉讼法、法院组织法、法官法都对法院担负的审判功能和外部诉讼活动的组织和过程做了详细规范。但我们从法院的内部结构看,它也是一个组织体,是由一些功能性的部门组成,所以它事实上不可避免地面对一系列的内部行政事务,它也要履行与审判有关的某些行政职能。因此,法院内部的行政管理就有可能与法院的审判工作有些交叉、混和,     

启动司法为民的两个轮子：管理与调研

临高法院院长李剑飞把管理与调研，形象地比喻为启动司法为民的“两个轮子”，明确地提出了“优化管理要效率，强化调研求质量”的工作思路，把法院改革、审判管理和队伍建设推上了一个新的台阶。     

“管理——审判”二元架构下法院内部机构设置与权力运行研究

审判独立是我国司法的一项基本原则,但因体制性原因,司法权深受法院内外部各种权力的干涉而被地方化、行政化.基于此,针对法院“管理——审判”二元架构下“机构——权力”的二维关系,深入分析法院内部“机构——权力”的运行机制,进而提出法院管理体制改革与治权创新的总体构想:改革法院机构,设立党政办公会和审判委员会为院级管理机构,下设审判、执行、审判管理、政务人事管理等四类专业事务机构;改革审判委员会的职能,使其成为专司审判事务管理和审判咨询的机构;改革人事管理模式,实行分类化、专业化管理;还审判权于法官,实行主审法官负责制下的合议庭民主制.     

司法管理省级统管背景下法院管理模式选择与运作路径探讨

法院管理体制改革是新一轮司法改革的核心所在。我国法院现行管理体制完全地方化和行政化，这是司法地方化和行政化的根源。构建新的法院管理模式，必须符合改革价值定位、符合中国特殊的司法国情、遵循法院管理的一般规律等标准。依据此标准，文章提出：借鉴司法委员会管理模式的外部资源获取方式，成立相对独立的司法委员会负责人财物等管理决策；借鉴司法自治型管理模式，实行法院内审判业务和行政管理事务相分离；以此两点为基础提出构建具有中国特色司法委员会型管理模式并对司法委员会人员构成、运作方式、法官选任、司法预算等具体制度进行设计。法院管理模式的改革，需要修改法律扫除改革法律障碍、调整司法管辖区、理顺与地方党委管理、调整地方人大监督法院方式、改革上下级法院关系、成立专业化的司法行政管理机构、改革法院系统党组织、改造审判业务庭为单纯专业化审判组织等项改革措施进行配套。     

审判管理的目标、方法与路径

中国当前的司法改革正在法院系统内积极推进,“去行政化”的努力正使所谓的“法院独立审判”向“法官独立审判”转变.但也应该看到,法官独立审判并不意味着不受任何监督和制约,也不意味着审判管理权的彻底退场,而是在法官独立行使审判权与接受审判管理权约束之间找到一个平衡点.正如西方发达国家的法院系统也存在审判管理活动和审判管理权一样,中国完全废除审判管理权也是难以想象的,关键是如何避免审判管理权对审判权的过度干预,剔除其对审判权的压倒性力量.因此,审判管理的改革也成为势所必然.审判管理改革的终极目标是司法的公正和效率,次极目标是压缩审判管理权的运行空间,使其在一个合理的范围内运转.审判管理的根本方法在于理顺“两权”关系,实现两权之间的平衡.审判管理的基本路径是遵循司法规律,又兼顾中国的司法实际.我们相信,经过长期不懈的努力奋斗,一种良性的审判管理机制和体制终将形成,一种以审判权为主、以审判管理权为辅的法院权力结构也将最终成型.     

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.