关于我国行政公益诉讼制度的思考

我国至今尚未建立行政公益诉讼制度,但学术界已越来越关注行政公益诉讼制度。行政公益诉讼制度最早起源于罗马法社会,在现代,德国公益代表人制度、日本的民众诉讼制度等都是关于公益保护方面的制度。我国学者关于在我国建立公益诉讼制度也提出了法理和现实依据,在学术界现在一致的观点认为应由检察机关提起行政公益诉讼,但也有学者对于检察机关提起行政公益诉讼提起质疑的。我国建立公益诉讼制度任重而道远,我们应首先确定公益的范围,设想专门设立一个类似于社团的机关来管理公益诉讼,为了防止滥诉,还应同时设立保证金制度。我们应根据我国的现状设立与之相适应的制度。     

公益诉讼问题研究

在社会生活中，很多损害国家利益和社会公共利益的违法行为，因无人享有诉权，或者虽有人享有诉权，但由于种种原因而无法行使，致使国家利益和社会公共利益得不到应有维护。因此．法律赋予公民、法人和特定的国家机关在民事、行政领域提起公益诉讼势在必行。借鉴各国立法实践，我国应建立适合我国国情的公益诉讼制度，允许公民个人、其他社会组织和特定的国家机关为维护公共利益而提起诉讼，建立以检察机关为主的公益诉讼主体网络；同时规范适用公益诉讼的案件范围，并构建公益诉讼的特殊程序。     

试论检察机关的民事公益诉权

新民事诉讼法首次规定了公益诉讼制度,填补了法律空白,为困顿多年的民事公益诉讼司法实践带来了曙光,为更好的保护国家利益、社会公共利益提供了法律支持。本文主要着眼于检察机关的民事公益诉权,首先考察了国外的相关规定,论述了赋予检察机关民事公益诉权的必要性,并对检察机关如何有效行使公益诉权提出了建议。     

浅析反垄断公益诉讼制度

传统诉讼法理论在“无利益即无诉权”的原则下,一般认为作为诉权要件的“诉的利益”是法院进行裁判的前提。因此,对于社会经济安全等社会公益,公民被认为不具有直接利害关系,其原告资格不被承认。然而,随着新型纠纷(垄断公害诉讼、环境纠纷、消费者公益诉讼等)的出现,公民便无法通过司法手段来维护这一公益。反垄断公益诉讼制度的出现,既是诉讼法对其自身只顾及保护私人利益的狭隘性突破,也是对传统诉讼法律制度的超越。     

民事公益诉讼的类型化分析

在现代社会中,通过民事诉讼实现公共利益已经突破了传统民事诉讼以保护私益为本旨的目的追求,由此带来了民事诉讼制度和理论的新发展。除了承认纯粹的私益诉讼对实现公共利益的作用外,各国相继发展出了不同类型的民事公益诉讼形态:保护扩散性利益和集合性利益的私人公益诉讼、实验性诉讼、民众诉讼、团体诉讼、检察院的民事公诉以及政府机关提起的公益诉讼等。     

公益诉讼诉权的宪政解释

诉权不只是民事诉讼法学中的特有概念,其他诉讼中同样存在诉权问题.近年来,损害公共利益的现象时有发生,却得不到有效的遏制;公益诉讼的案件时被提起,但是获得支持的很少.关键在于法律对公益诉讼的诉权确认不够.因此,赋予社会公益权利主体相应的诉权就尤为必要.公益诉权本身是一种民主管理的权利,是一种社会公益权利主体以诉讼方式直接参与国家社会经济事务管理的权利,是一种实实在在的宪政权利.从宪政的高度,反思传统诉权理论的不足,论证公益诉权存在的法权基础,通过公益诉权切实践行人民主权,正确处理公益诉权与国家权力的关系.     

检察公益诉讼的诉权迷思与理论重构

在检察公益诉讼中,关于检察机关的诉讼称谓、诉讼权利义务、受案范围限于"等内"还是扩张至"等外"一直存在对立的观点.实际上,相关讨论及其理论分歧与行政诉讼诉权理论紧密相关.虽然行政公益诉讼并非行政诉讼中一项核心机制,但朝着主观诉讼方向发展的诉权理论已经从诉权实体化、私法化和主观化角度束缚了检察公益诉权的合理建构.为了推动...     

检察公益诉讼中公益诉权与法律监督权的关系

立法赋予检察机关公益诉权，但对其权力属性以及与检察机关其他监督权之间的关系，未予明晰，加之立法没有明确授予检察机关公益诉讼法律监督权，所以对于公益诉权与法律监督权的关系产生了不同理解。在公益诉讼中，检察机关有监督行政权合法运行的公益诉权和监督审判权合法运行的公益诉讼法律监督权，两项权力的行使是检察权运行的内部分工。面对当前立法缺失和理论争议，检察机关需坚守宪法赋予的法律监督职责，对立法未规定事项的处理要参照民事诉讼法、行政诉讼法及其司法解释的原则性规定，能动履职，为进一步完善公益诉讼立法工作提供数据支持。     

也论检察机关提起公益诉讼

检察机关享有公益诉权已是学界共识,但检察机关在公益诉讼中的地位仍是讨论的热点。中国现实和公益保护制度的发展趋势决定公益诉讼应坚持社会公益诉权优先、行政处理前置、检察机关补充的原则。     

检察机关提起和参与民事行政公益诉讼资格探讨

虽然近些年来各地检察机关提起和参与公益诉讼的案例也有很多 ,但在立法缺失的现实状态下 ,理论上对检察机关提起和参与公益诉讼的诉权问题争议一直没有停止过。本文从诉权理论的发展角度 ,认为公益诉讼中诉权与实体权利的分离是诉权开放的表现形式之一 ,完全可以从诉权的社会化中找到理论依据。同时 ,本文还从检察制度的发展以及立法发展的角度进行了探讨。     

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.     

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.     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)