外资并购的准入管制和反垄断管制——评《关于外国投资者并购境内企业的规定》

产业准入管制和反垄断管制是我国应对外资并购的基本管制方法.反垄断管制应当服从准入管制.反垄断管制和产业政策管制的重点要随着环境的变化而变化,最终要服从国家经济利益.2006年<关于外国投资者并购境内企业的规定>的六章六十一条与2003年的<外国投资者并购境内企业暂行规定>的二十六条相比,有了很大的改进,但就准入管制而言,仍有外资准入的领域不科学、甄别外资的标准不科学、超国民待遇不合理等问题;就反垄断管制而言,相关市场和市场集中度的界定、域外管辖等问题还有待完善.     

论企业国有产权交易管制及其限度--以企业国有产权向管理层转让的法律管制为例

针对企业国有产权向管理层转让出现的种种弊端,国有资产管理部门主要设置了三种法律管制措施——交易对象管制、交易方法管制和交易程序管制。实际上,企业国有产权向管理层转让的弊端主要来自于管理层与国有产权人、其他产权竞买人之间的信息不对称。因此,法律管制也主要应当以防范管理层利用信息不对称谋取自身利益为限度。由于企业国有产权交易程序的管制措施已经足以防范上述弊端,法律管制也应当主要以交易程序管制为限度。     

放松管制，促进公共企业改革

二十世纪的最后二十多年来,新公共管理兴起,大有取代传统公共行政的趋势,西方国家掀起了一股公共企业民营化的浪潮。由于公共企业的特殊性,民营化并不是公共企业改革的唯一出路,最重要的是建立政府与企业都满意的责任机制。政府要制定相应的法规,真正放松对公共企业的管制,消除垄断,引进竞争机制,保证市场交易正常进行,促进市场健康有序的发展。     

土地发展权与土地增值收益的分配

快速城市化过程中如何合理分配土地增值收益,是我国当前土地制度深化改革亟需处理的重大问题之一。通过研究土地发展权的知识源流和制度变迁过程,以及其与土地所有权、土地规划管制、征收补偿标准、公共利益(比如耕地保护)等问题之间的关系,可以发现,土地发展权是土地所有权的组成部分,土地规划管制是作为主权者的国家对土地发展权的干预和限制,而非土地发展权的来源。部分土地增值收益返还社会并无不当,因为土地增值的出现确实与诸多社会因素有关,但实现这一目标的方式应当符合比例原则。为此,在土地征收的过程中,土地增值收益的分配要实现从"国家垄断土地一级市场+低征高卖"方式向"市场价格补偿+合理征税"方式转变;在耕地保护、环境保护等公共利益的维护过程中,土地增值收益的分配要实现从"土地发展权国有化+建设用地指标管制"向"规划管制+发展权市场化交易"方式转变。     

产权交易市场的功能

有形的产权交易市场是我国产权交易市场的特色。建立有形的产权交易市场,目的在于促进产权交易集中、公开、公正、规范地进行。具体来讲,产权交易市场具有以下功能:信息积聚功能。所谓信息积聚功能是指产权交易市场能提供所有产权交易的信息,沟通买卖双方。市场可以公开价格和其他相关信息,使交易者通过市场建立固定的联络渠道,使具有交易意愿的买卖双方或潜在的买卖双方通过恰当的形式相遇。价格发掘功能。所谓价格发掘功能是指产权交易市场可以形成价格规范。通过市场的建立而进行有组织的交易,发现相关价格的成本大大降低。同时,交易市场…     

我国产权交易市场的基本原理与规则进路

产权交易市场建设是我国多层次资本市场建设的重要组成部分。现阶段我国产权交易市场呈现出一种以行政管制为主导的发展模式,我国产权交易监管制度也将遵循这种立法与行政监管为主、市场自律为辅助的监管模式。     

土地用途管制模式的立法转变

我国现行土地用途行政管制模式出现“制度失灵”，公法与私法规范结合的激励性管制应成为行政管制的替代模式。国际上土地用途管制改革已出现了总量管制与弹性管制、社区赋权、规划协议等激励性管制的实证样本，规划的不确定性理论、规划权利理论、管制协商理论为新型管制做出了法学解释。激励性土地用途管制的本质是模仿市场机制的私人自我管制。在我国，国家本位的衰落，土地市场多元利益的并存与竞争，迫切需要以激励性管制替代制度成本过高的传统行政管制。土地用途管制改革的基本路径是，划分行政干预与市场配置土地资源的法定边界，合理嵌入管制的私法规范。     

谁来监管监管者——对中国管制之路的探索

管制涉及的是政府与市场之间的关系,是政府控制市场行为的重要手段.本文从管制在现代行政法上的意义入手,运用制度比较方法与实证研究方法,分析了管制均衡的瓶颈和管制改革的举措,并在最后对中国的管制之路作出了有益的探索.     

职业管制路径的比较与选择

职业管制的目标是职业行为负外部性之矫治与职业市场信息不对称之缓解。职业管制的路径包括但不限于:职业许可、职业认证、侵权诉讼、税收、职业责任保险以及市场机制等。各种管制路径均有其优势、不足及最为适合的职业领域。根据科斯法经济学思想中的比较制度分析理论,为了"社会成本"最小化,选择哪一职业管制路径,取决于该种管制路径的净收益相对于其替代性选择是否享有比较优势。     

GATS第6条中的正当程序与良好管制探析

由于许多服务部门无不具有浓厚的管制色彩,因此在服务贸易中,国内管制是个非常重要的概念.GATS 第6条致力于规范非歧视性的管制性措施,要求WTO成员方遵守正当程序义务并通过完成第6条第4款的工作计划制定"良好"的管制规则.通过对第6条的结构和价值进行详细分析,指出该条在贸易自由化与管制主权之间保持微妙的平衡.     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.