我国外资并购国家安全审查制度的构建

当前,我国外资并购国内企业不断出现,所涉及的国家安全问题也越发敏感。在我国的立法中,对外资并购国家安全审查只作了一些原则性的规定,并没有建立起相关的制度。本文将在考察其他国家对外资并购国家安全审查制度的基础上,提出构建我国外资并购国家审查制度的建议,并做好与其他外资并购审查制度的协调。     

我国外资并购中国家经济安全审查法律问题

文章对我国目前国家安全与经济安全审查的相关法律制度进行了分析,指出相关法律制度中存在的问题,重点分析了《关于外国投资者并购境内企业的规定》中国家经济安全政策的规定存在的问题,最后对完善我国外资并购中国家经济安全审查法律制度提出了建议。     

美国外资并购国家安全审查立法的新发展及其启示——兼论《中华人民共和国反垄断法》第31条的实施

美国于2007年制定了《2007年外商投资与国家安全法案》,为配合该法案的实施,又于2008年公布了实施细则草案。美国新的外资并购国家安全审查立法降低了外国投资者投资的泛政治化风险、提高了审查程序的透明度、加强了外部监督,从而增强了外资并购国家安全审查的可预期性,在规范外资并购交易的同时,也最大限度地保障了美国国家安全。目前我国的外资并购国家安全审查立法刚刚起步,还存在许多不完善之处。2008年8月1日实施的《中华人民共和国反垄断法》第31条明确提出对涉及国家安全的外资并购交易进行国家安全审查。为有效实施该条规定,我国可以借鉴美国的最新立法制定相关的实施细则。     

浅论外资并购中的国家经济安全

随着外资的不断进入,外资并购中的国家经济安全成为我国引进外资面临的一个重要问题。本文试结合当前中国外资并购的情况和美国对外资并购中的国家经济安全审查的具体做法,对我国目前对外资并购中的经济安全审查进行分析,并提出相关完善建议。     

浅谈我国外资并购中的反垄断法律制度的完善

我国《反垄断法》对外资并购做出了原则性的规定,但外资并购对我国的经济既具有积极的影响也易产生负面效应,甚至会危及我国的经济安全,单靠某一部法律对外资并购进行完善的规制是不现实的。本文通过对美国外资并购的法律规制标准进行分析、借鉴,并结合我国《反垄断法》的相关规定对我国外资并购标准的法律完善提出了相关建议。     

我国外资并购中的国家安全审查制度

我国对外资并购的监管在不断变化和调整过程中逐渐形成体系。但现行法律关于国家安全审查的规定相对简单，缺乏系统性和可操作性。国家安全审查有其独立性，行业审查和反垄断审查均不能代替国家安全审查。建议我国成立类似于反垄断委员会的国家安全审查委员会，专门处理外资并购的国家安全审查问题，并从审查对象、审查标准、审查机关、审查程序、救济途径等方面完善国家安全审查制度。     

澳大利亚外资并购国家安全审查制度的新发展

澳大利亚政府深感国家安全利益的威胁,加之不断复杂化、具有隐蔽性的金融工具在直接投资领域中广泛运用,原有的法律难于实现对这些新投资工具的统一规制。澳大利亚自2008年以来围绕以上问题,两次大规模修订其1975年《澳大利亚外国收购与接管法》及相关实施细则,并且频繁出台外资政策,这些举措澄清了国家安全的考察因素,完善了对政府及相关投资实体的规定,将新的投资工具纳入到法律规制当中,从诸多方面提高了国家安全审查标准,增强了国家安全审查力度。这些新发展,对我国进一步完善以2011年初颁布的《关于建立外国投资者并购境内企业安全审查制度的通知》为中心建立的外资并购国家安全审查的法律制度有很大启示。     

议美国外资并购国家安全审查制度及对我国的启示

2007年美国出台了《外国投资与国家安全法》,这进一步完善了美国的外资并购国家安全审查制度。在我国现行的法律制度中,对于外资并购国家安全审查只有一些原则性规定,尚无一套切实可行的审查制度。本文在分析美国外资并购国家安全审查制度的基础上,提出了构建我国国家安全审查制度的立法建议。     

《反垄断法》背景下外资并购法律规制的完善

《反垄断法》的出台,弥补和完善了我国外资并购的审查机制,具有非常重要的意义。但另一方面,外资并购法律规制的形势依然严峻,一是《反垄断法》本身亟待完善,二是规范外资并购的其它法律规定存在诸多不足。本文从这两大方面进行分析,并建议构建和完善以《反垄断法》为核心的,包括外资并购的产业政策、反垄断审查机制和国家安全审查机制以及并购规定等内容的外资并购法律体系和制度。     

中美外资并购国家安全审查制度比较研究

外资并购,也称跨国并购,是指一国企业收购他国企业的一部或全部资产,并对该企业的经营管理实施实际控制的行为。中国加入世界贸易组织之后,外国资本直接收购中国境内企业的实例开始大量出现。然而长期以来中国一直未能形成一部系统的涉及外资并购国家安全审查制度的法典。2011年2月,国务院办公厅出台了《关于建立外国投资者并购境内企业安全审查制度的通知》,这是我国第一部涉及该制度的专门性法律,它的出台标志着我国国家安全审查制度的正式建立。同年8月,商务部颁布了《商务部实施外国投资者并购境内企业安全审查制度的规定》。这两部法规的出台填补了我国国家安全审查制度领域的法律空白,具有里程碑式的意义。美国是世界上最早设立外资并购门槛的国家,经过将近一百年的不断发展和完善,美国已经建立了相当完备的外资并购国家安全审查法律体系。相较于美国,我国的外资并购国家安全审查制度还存在着诸多缺陷。因此,我国应当有选择地借鉴美国在外资并购国家安全审查领域的制度设计和司法实践,继续完善我国国家安全审查制度的基本框架、审查标准、机构设置和审查程序等方面的内容,从制度层面进一步保护我国的国家安全。     

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.     

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.”     

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 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.