契约与身份:民法主体与经济法主体的差异分析

“从身份到契约”的运动带来了近代民法的弘扬,而社会的发展带来了近代民法“契约”精神向经济法“身份”观念的转变,然而经济的进一步发展又要求限制“身份”的日益扩张,从而使得民法“契约”精神得以回归.在这种历史循环背景下来考察民法主体与经济法主体的差异,就会发现两者在人本哲学基础、社会价值演进和主体类型划分三方面的截然不同.     

关于民事责任的几个问题

民事责任制度,是民法不可缺少的重要内容,它集中体现了民法的强制性。如果说民法的核心内容是用法律形式规定公民、法人应当享有的民事权利和必须履行的民事义务的话,那末,民事责任制度就是保障这种权利不受侵犯和保证这种义务得以履行的坚固外壳。确立民事责任制度,有利于保护民事主体的民事权利,有利于与民事违法行为作斗争,有利于防止民事、经济纠纷的发生,稳定社会秩序。民事责任制度在民法体系中居于重要     

近现代民法理念与城乡一体化的发展论略

近现代民法对城乡一体化的影响是不同的,近代民法奉行抽象平等原则,赋予农民抽象人格,农民反而在市场经济中成为弱势群体,而现代民法追求实质公平和正义,实现了从契约到身份的回归,这对城乡一律化有重要的指导作用.     

弘扬民法的平等精神

本文作者认为:《民法通则》的颁布使中国民事立法进入了新的历史时期。平等是民法调整对象的共同特征。同时也是民法的首要原则与根本信念。平等使民法具备独特的调整对象,是《民法通则》对调整对象的突破性贡献。民法中的主体平等与宪法中的平等具有不同的含义与地位,但它们之间具有天然的联系,契约制度成为二者的纽带。平等原则也决定了民法独特的调整方法:确定民事权利义务的方式;对交易安全的完善保障;对人身权的独特保护方式;商法中的平等交易原则的体现与功能。平等原则的树立是中国民法走向未来的起点,它对中国未来民事立法和法律适用提出了基本的要求。     

物权行为的法学思考

物权行为是物权法上的一个重要理论问题。这一行为有无必要在立法中加以确定,以区别于债权行为,却是各国立法争议之焦点。德国民法首肯这一理论,将“物权合意”与不动产登记或动产交付相结合作为所有权移转之条件;而法国民法和日本民法则以债权契约为所有权转移之依据,不承认物权契约之必要条件。我国民事立法究竟要否确立物权行为的地位?笔者以为,应将三个法律问题解决了以后方可再下结论,这就是:物权行为与债权行为划分有无必要?独立性与无因性是否为物权行为所特有?公示形式能否作为物权行为与债权行为区分之要件?     

民事权利能力、人格与人格权

民法上的权利能力和人格均是对人的平等地位在同一层面上的抽象表述,是名二而实一的关系。“民事权利能力范围”的提法是不合逻辑的,民事权利能力不存在受限制的问题。民事权利能力与人格权的有机结合,体现了民法对民事主体形式上和实质上平等的兼顾,是人格平等原则发展的逻辑阶段     

胎儿的民事主体地位初探

胎儿民事权益的保护愈来愈成为我国法律所面临的一个亟待解决的问题.针对我国现行民法不承认胎儿民事主体地位,导致胎儿的很多权益得不到法律保护的现状,有必要结合理论与实践来讨论胎儿应否具有民事主体地位,并探究确立胎儿民事主体地位的紧迫性和必然性,初步明确胎儿民事权益的大致保护范围.     

作为私权担保性质的行政法——兼及对行政法理论基础的反思与重构

作为担保性质的行政法是将行政法放在整个法律体系中来考量的一种方法论,同时又是对行政法理论基础的回应、反思与重构。行政法为私权主体之间正当权益的实现即民法契约内容的实现提供担保,政府具有以行政法对民事契约或民事活动予以担保的能力,行政责任的实质是一种担保责任。平等观念的确立、诚信原则的完备、行政信息公开制度的完善、非强制行政行为的发达、公共财政体制的转变,都有益于作为担保性质行政法的观念的确立与制度建设的实现。担保性质行政法对行政法学范畴的创新在于:私权自由与行政权有限性、行政的双方意思性与单方意志性并存、行政权与私权关系的重新定位、指明形式法治走向实质法治的路径。担保性质行政法与民法作为方法论意义最为重要的关系在于将行政法与民法置于统一法律关系中同构,使双方有了直接对话的机制。     

论非法人团体的民事行为能力

传统民法理论以民事行为能力作为确立民事主体资格的标准,并认为非法人团体不具有民事能力,因而不具有独立的民事主体资格。但是,从民事权利能力和意思能力两个角度,可以论证非法人团体具有一定的民事行为能力。这样一来,就从传统民法理论出发论证了非法人团体的法律地位,为在我国将来制定的民法典中确立非法人团体的独立民事主体地位扫清了障碍。     

法律行为理论——德国法文明史上的一支奇葩——探析法律行为理论的起源

法律行为制度是民法中最核心的制度之一,它是由德国民法学者开创的一项法律制度。在1896年制定的《德国民法典》中,法律行为理论得以充分体现,将这一高度抽象的理论置于总则之中,对后世产生了深远的影响。法律行为制度是实现私法自治的工具,在近代的民法中具有举足轻重的地位。     

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.