从司法鉴定的证据属性看司法鉴定制度改革

作为一种证据,司法鉴定具有双重属性：实体上的科技性和程序上的诉讼性,从不同角度确保司法鉴定结论真实可靠、公正权威。司法鉴定制度必须包含一系列规则和制度,确保司法鉴定及其结论在内容上具有符合科学规律的正确性,在程序上符合程序正义的要求。司法鉴定制度基本可以分为针对鉴定机构和鉴定人的行政管理制度与针对具体鉴定活动以及鉴定结论的审查和采信的诉讼制度。为实现司法鉴定的公正性,应当完善各项司法鉴定的行政管理制度和诉讼程序制度,并使之内在协调、彼此连接,形成协调的制度体系。     

司法鉴定机构性质探析

司法鉴定制度的改革,已作为司法体制和工作机制改革的一个组成部分。司法鉴定机构的性质,涉及到从事司法鉴定活动的资质的行政许可,又关系到进入诉讼程序的鉴定结论的证据资格的认定,因而是司法鉴定体制及改革的关键。本文从司法鉴定机构现状分析入手,借鉴国内外的有益经验,对司法鉴定机构性质的定位及改革,提出了思考与建议。     

司法鉴定若干理论问题研究(2)

(1998年北京大学法学硕士研究生论文 )第四章　司法鉴定制度第一节　司法鉴定制度的概念与分析司法鉴定制度从狭义上讲 ,仅指进行鉴定的程序制度 ;从广义上讲还应包括 ,作为诉讼证明制度一部分 ,对司法鉴定结论进行审查和运用的制度。前者是对鉴定活动而言的规则 ,后者是对证明而言的规则。这些规则的首要目的就是保证鉴定结论的客观真实性。司法鉴定的专门性、司法鉴定结论失真的隐蔽性不仅使鉴定本身只能由专门的鉴定人员来完成 ,而且在运用司法鉴定结论的诉讼证明活动中对鉴定结论的审查也只能由具有相关学科专门知识的人员来完成。因此 …     

鉴定结论的证据地位与当事人的质询权

我国民事诉讼法中关于司法鉴定制度的规定很少且可操作性差,而法院对鉴定结论的随意取舍更加严重影响了司法公正的实现,我们在现有的鉴定制度条件下,应正确认识鉴定结论的证据地位和当事人在鉴定阶段的诉讼权利,从程序方面保证鉴定结论的公正性,充分运用司法鉴定的手段,审查判断证据,及时查明争议事实,正确发挥司法鉴定结论的证据作用。     

程序正义理念与司法鉴定制度重构

司法鉴定活动应符合一系列体现程序正义的基本诉讼理念,即当事人平等、程序公开及证据裁判等。在这些基本诉讼理念的指导下重构司法鉴定制度,主要内容是:建立中立的司法鉴定机构、采取措施确保鉴定人的专业性和独立性、明确鉴定结论的非终结性等。     

两大法系司法鉴定制度比较研究——兼论我国司法鉴定制度改革的出路

本文从鉴定人的资格、诉讼地位和作用、鉴定的启动程序和选任鉴定人、鉴定结论的审查程序等多个层面，分析了两大法系司法鉴定制度的异同，进而指出，随着两大法系司法鉴定制度趋于融合，我国司法鉴定制度的改革应主要以大陆法系国家的鉴定制度为参照，并适当吸收英美司法鉴定制度中的一些合理因素。     

司法鉴定如何寻求公正

什么是证据?证据是用于证明未知事实的已知事实之统称,它是认识案件事实的唯一途径,是进行启动、发展、终结诉讼活动的前提;是司法机关开展司法活动,讲究司法公正的基础;是证明犯罪事实的惟一手段;证据是促使犯罪人认服法的武器;是无罪的人不受刑事追究的保障。而诉讼证据则是指经过法庭查证属实,能够证明案件事实的已知事实,它的重要性不言而喻。作为证据的鉴定结论、取证手段的司法鉴定,便显得尤为重要。 专家呼吁:司法行政部门应认真贯彻落实国务院制定的“三定方案”,尽快建立国家统一的司法鉴定中心,制定司法鉴定有关法律法规,鉴定人员资格实行全国统一考试、认证,司法鉴定机构要有一个严格的审批程序和标准,设立司法鉴定援助制度,鉴定人员待遇由国家财政保障。 今年两会期间,有5个省人大代表团,160多位代表联名提案,要求对司法鉴定工作进行立法和改革。     

司法鉴定若干理论问题研究(2) (1998年北京大学法学硕士研究生论文)

第四章司法鉴定制度 第一节司法鉴定制度的概念与分析 司法鉴定制度从狭义上讲,仅指进行鉴定的程序制度;从广义上讲还应包括,作为诉讼证明制度一部分,对司法鉴定结论进行审查和运用的制度.前者是对鉴定活动而言的规则,后者是对证明而言的规则.这些规则的首要目的就是保证鉴定结论的客观真实性. 司法鉴定的专门性、司法鉴定结论失真的隐蔽性不仅使鉴定本身只能由专门的鉴定人员来完成,而且在运用司法鉴定结论的诉讼证明活动中对鉴定结论的审查也只能由具有相关学科专门知识的人员来完成.因此,司法鉴定制度不仅要对鉴定活动进行规范,而且要以运用鉴定结论的证明活动进行规范.本文所称司法鉴定制度为广义的概念. 目前对司法鉴定制度的研究成果主要集中在司法鉴定体制、鉴定人、鉴定的程序制度和鉴定标准化方面.应当说这已经奠定了司法鉴定的基本理论框架,但从总体上讲,还不够深入,值得进一步探讨. 第二节外国司法鉴定制度分析 与法系的划分相似,由于社会、历史背景不同,各国的司法鉴定制度大体上也可以分为两类.一是德国、日本、前苏联以及我国台湾地区的司法鉴定制度,即大陆法系的司法鉴定制度;二是英国、美国以及英联邦国家的司法鉴定制度,即英美法系的司法鉴定制度.两大法系之间的司法鉴定制度差别甚大,而法系内部各国的司法鉴定制度也有许多不同.限于篇幅,这里不再细分而一并讨论.     

完善司法鉴定制度是科学证据时代的呼唤

司法鉴定是现代司法证明活动中查明案件事实的一种重要方法和手段.现代司法鉴定是司法证明方法进步的结果和体现.科学技术的进步使司法证明方法发生了两次重大的转变.以物证及其相关的鉴定结论等证据构成的"科学证据",应该成为司法证明最主要的手段.物证虽然是客观实在的,但其自身不能直接证明案件事实,需要人们的认识.司法鉴定是人们认识物证的途径.司法鉴定水平的提高可以帮助发现更多潜在的证据.科学技术是司法鉴定的生命.科学技术的进步是促进司法鉴定发展的最重要因素.司法鉴定制度改革应与审判体制改革相适应.司法鉴定制度改革应与证据法律制度相协调,既要赋予法官对鉴定结论的自由裁量权,又要对司法鉴定制度进行规范.司法鉴定制度改革应以提供"科学证据"为出发点,需要鉴定人出庭、技术方法标准化和建立行业协会等措施.     

司法鉴定若干理论问题研究(2) (1998年北京大学法学硕士研究生论文)

第四章司法鉴定制度 第一节司法鉴定制度的概念与分析 司法鉴定制度从狭义上讲,仅指进行鉴定的程序制度;从广义上讲还应包括,作为诉讼证明制度一部分,对司法鉴定结论进行审查和运用的制度.前者是对鉴定活动而言的规则,后者是对证明而言的规则.这些规则的首要目的就是保证鉴定结论的客观真实性. 司法鉴定的专门性、司法鉴定结论失真的隐蔽性不仅使鉴定本身只能由专门的鉴定人员来完成,而且在运用司法鉴定结论的诉讼证明活动中对鉴定结论的审查也只能由具有相关学科专门知识的人员来完成.因此,司法鉴定制度不仅要对鉴定活动进行规范,而且要以运用鉴定结论的证明活动进行规范.本文所称司法鉴定制度为广义的概念. 目前对司法鉴定制度的研究成果主要集中在司法鉴定体制、鉴定人、鉴定的程序制度和鉴定标准化方面.应当说这已经奠定了司法鉴定的基本理论框架,但从总体上讲,还不够深入,值得进一步探讨. 第二节外国司法鉴定制度分析 与法系的划分相似,由于社会、历史背景不同,各国的司法鉴定制度大体上也可以分为两类.一是德国、日本、前苏联以及我国台湾地区的司法鉴定制度,即大陆法系的司法鉴定制度;二是英国、美国以及英联邦国家的司法鉴定制度,即英美法系的司法鉴定制度.两大法系之间的司法鉴定制度差别甚大,而法系内部各国的司法鉴定制度也有许多不同.限于篇幅,这里不再细分而一并讨论.     

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.     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

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.     

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.