Capricious Intentions in Stevie Smith’s Poems and Drawings

Abstract

There is a contradiction in how Stevie Smith saw the relationship between her poems and drawings. On the one hand, she looked at her doodles as vital to her poetry and backed with a great deal of intentionality. She painstakingly cut and pasted them into her drafts and left detailed notes to her publishers when those placements were not to her exact specifications. On the other hand, though, she talked about her doodles as if they were ephemeral and backed only by caprice. This essay argues that Smith’s doodles play at the intersection of intentionality and caprice; in doing so, they become deliberately detachable objects that signify both placed with and when displaced from her poetry. Decisions, whether by Smith or by her editors, to move or remove an image have both subtle and dramatic changes for readers’ experiencing of her poems. This paper relies on archival and published sources to provide readings of several of Smith’s poems including ‘Do Take Muriel Out,’ ‘The Rehearsal,’ ‘The After-Thought,’ and ‘Not Waving but Drowning.’ In their continual ability to be removed and reattached to her poetry, Smith’s doodles destabilize the texts that they supposedly compliment, while at the same time also revitalizing them by allowing them to remain open to new interpretations.     

论我国释明权制度的立法必要--以我国民事审判方式改革为视角

释明权是大陆法系民事诉讼中的一项重要法律制度.随着我国审判方式改革的推进,诉讼模式转换所带来的适应性问题是不容忽视的,而在当事人主导的诉讼程序中引入释明权制度不失为一种比较理想的方案.但在审判实务界,也一直未能对释明权制度引起足够的重视.释明权制度对我国民事审判方式的改革和整个民事诉讼目的的实现有着重大的意义,在我国的存在有其可能性与合理性,它能在法律层面系统地赋予和规范法官的诉讼指挥权.     

私法效果的弹性化机制-以不合意、错误与合同解释为例

刚性的“要件一效果”模式,易导致个案的非正义。私法效果的弹性化,可透过要件的动态化而实现。合意与否、错误与否的判断,需在信赖合理性与归责性比较权衡的基础上透过合同解释来完成。合同解释为要件的动态化提供了场域。合同解释中,通过信赖合理性和归责性要件动态化的比较权衡,可分别得出:不合意且无责任、不合意同时承担缔约过失责任、合意且有错误而可撤销、合意虽有错误但不可撤销等结论,从而实现法律效果的弹性化。     

论我国《宪法解释程序法》的建立

我国宪法解释工作没有明确的宪法解释程序可遵循,现实中是按普通法律解释程序来援引适用的,存在着许多亟需解决的问题,主要有启动宪法解释程序的主体局限于国家机关,宪法专家参与宪法解释的过程没有制度化,以及宪法解释案没有统一书面表达形式等问题。我国应尽快制订一部《宪法解释程序法》,宪法解释程序法扩大提案主体的范围;建立宪法专家制度;明确规定宪法解释案的书面表达形式。     

刑事政策视野中的婚内强奸犯罪化

本文评析了婚内强奸犯罪化的学术之争 ,对婚内强奸进行了刑事政策分析 ,设计了婚内强奸的刑事政策反应体系 ,主张对婚内强奸提高刑法反应的门槛、降低刑法反应强度 ,并通过“适用解释上的犯罪化”而非“立法上的犯罪化”的方式 ,对分居或诉请离婚期间发生的婚内强奸行为予以犯罪化。     

《维也纳条约法公约》第31.3条“Subsequent Practice”研究

从国际法制和相关案例来看,嗣后惯例的效力和构成要素是模糊的。嗣后惯例并非正式的、文本性协定,其解释性价值完全依赖于一致性的行为、所有当事方间达成的协定和作为单一的自主解释之合成解释。嗣后惯例必须是确立了当事方间的协定,当事方在条约履行中明确地实施了本质上相同或一致的行为。嗣后惯例的效力是一个颇有争议的问题,尤其是部分缔约方的惯行对原条约和其他缔约方的效力问题。相互矛盾的嗣后惯例会有不同的效力,这取决于所涉的多边条约机制。该惯例的形成有赖于国家在适用条约时有机会采取某些行动,并不要求每个当事方都必须单独地实施足以被接受为惯例的行为,只需要所有当事方接受,甚至是默示地接受。嗣后惯例与嗣后协定间存在联系与差异。     

寻根文化建设的社会学解读

寻根文化产生的基础是祖先崇拜风俗,姓氏寻根是其重要组成部分,同姓氏的微弱亲情把同一宗族联系起来,通过寻根而凝聚在一起;寻根是以血缘关系或者类血缘关系为基础,与经济、政治、社会生活、知识获取相联系。本文从寻根文化的发生过程、建设过程、功能结构、制度因素、符号互动、社会道德发展等社会学领域的不同角度进行了分析,追求寻根文化能形成一种多元、开放的文化胸襟,产生具有中国特色的软实力。     

Introducing eNoC – A simple,excel-based tool for improved assignment of the number of contributors (NoC) to a mixture

Assigning NoC in a mixed STR profile is an important preliminary step in computing a likelihood ratio (LR). A common metric is maximum allele count (MAC) whereby the locus exhibiting the largest number of alleles is used to set the NOC. This metric can be supplemented by considering total allele count (TAC) and locus allele count (LAC). TAC is the total number of alleles across all loci and is compared with probability distributions generated in silico. LAC works similarly, save that the probability distributions are generated at the locus level. Herein, we present a comparative analysis of these three metrics using a dataset of 10,000 of each of 2–7 person simulated ground truth mixtures. These datasets were used to generate parameter distributions for each NoC. This analysis showed LAC to be the most accurate single metric in all circumstances tested. We have developmentally validated an excel-based tool to automate calculations for use by operational caseworkers.     

非法利用信息网络罪的兜底性规定及其教义学限缩

非法利用信息网络罪有“兜底性罪名”的趋向。非法利用信息网络罪的兜底性规定既包括兜底性行为内容,也涉及兜底性行为对象。界定该罪的兜底性规定,不能基于存在列举性规定便适用同类解释规则。针对兜底性规定冲击罪刑规范的明确性、导致处罚边界扩张的问题,有必要在厘定保护法益、考虑关联因素的条件下确立目的性限缩标准。兜底性行为内容是除列举性行为内容以外的构成要件层面的犯罪,兜底性行为对象仅限于刑法调整范围内除毒品、枪支、淫秽物品以外国家规定禁止或限制制作、销售、持有的物品。     

“他乡有夫子”———十九世纪新教传教士的《孟子》诠释

进入十九世纪,西方译介《孟子》的主体从耶稣会士转移到了新教传教士身上.他们的译介活动,既有跟耶稣会士一脉相承的地方,亦有随时代发展而产生的一些新特点.本文以新教传教士柯大卫、理雅各、花之安等人为例,考察十九世纪《孟子》在西方的译介与接受情况.本文将重点放在宗教思想史的考察方面,研究并“解码”西人的接受语境、问题意识,以及视域融合的具体表现,并尝试做出自己的价值评判.