论网络游戏中虚拟物品的价值属性及其法律保护

互联网的普及与技术的进步,给我们带来了许多发生在网络空间中、甚或现实空间的围绕网络游戏中虚拟物品的纠纷。有关网络游戏中虚拟财产的法律性质不明确,通过司法途径解决类似的网络游戏纠纷存在诸多不确定的因素,对虚拟财产的保护处于无奈的状态。从经济学及法学的角度分析,很有对网络游戏中虚拟物品及其权益进行保护的必要性。对网络游戏中虚拟物品及其权益进行保护,可以从民法、刑法、网络法的制定与完善上进行。     

论网络游戏中虚拟财产的法律属性及民法保护

随着科学技术的进步和网络游戏产业的兴起,围绕着网络游戏中的虚拟物品产生了许多纠纷,造成了网络游戏运营商及大量网络游戏用户的损失。由于有关网络游戏中虚拟财产的财产属性和法律性质不明确,致使对虚拟财产的保护处于空白的状态。本文通过对网络游戏中的虚拟财产的基本属性及相关的法律关系进行分析,认为网络运营商与网络游戏用户之间是一种围绕着网络虚拟财产的债权关系,应将网络虚拟财产纳入民法的保护范围。     

网络虚拟财产的法律性质分析

近几年来,随着计算机网络的迅速发展,网上娱乐一时发展繁荣。游戏开发商们开发各种网络游戏并提供多种多样虚拟物品吸引玩家,为中国带来了巨大的网络游戏市场收入。然而,各种网络虚拟物品的诉讼纠纷相继出现,什么是虚拟财产?虚拟财产具有何种法律性质?各界人士对虚拟财产的讨论“声声不息”。     

网络游戏虚拟财产的性质及民法保护

网络游戏中的虚拟财产一直都是民法学者讨论的焦点，本文阐述了网络游戏虚拟财产的含义及特征，分析网络游戏虚拟财产的性质，对虚拟财产的民法保护的现状和完善立法的思路进行探讨。     

虚拟物品的国际贸易对传统国际贸易法的挑战

随着国内经济的快速发展,科学技术水平的不断进步,伴随着人们迈入21世纪——网络信息时代,网络游戏及虚拟物品应运而生。由于虚拟物品的国际贸易的法律属性存在很大争议,相关法律部门和法律学者对虚拟物品的国际贸易无从立法,存在着很大模糊性,因此,虚拟物品的国际贸易对传统国际贸易法带来巨大冲击,对传统国际贸易从本质上发起挑战。由此,本文根据相关研究和调查,针对虚拟物品贸易和传统国际贸易进行两者发展现状进行分析,探究其法律障碍的解决措施,促进虚拟物品国际贸易的发展。     

论网络游戏中虚拟财产权利的法律属性

<正> 一、网络游戏中虚拟财产法律问题的产生网络游戏中虚拟物品的产生由来已久。在早期网上论坛BBS中,为了鼓励用户发帖评论,设立积分制度,并逐渐从简单的积分转变为各种虚拟货币,这种虚拟货币随着网络技术的进步被赋予了一定的使用功能,可以购买一些虚拟物品。但围绕这些虚拟物品所展开的活动仅限于虚拟世界,不具有任何的现实意义。随后出现的是一些可以供单机连线进行的竞技性或社会交往性的网络游戏方式。在游戏所创造的架空的虚拟环境中,玩家可     

论网络游戏虚拟财产的法律保护

随着网络科技的发展,网络游戏消费成为文化产业消费的重要方式之一。与此同时,有关网络游戏虚拟财产的民事纠纷以及财产犯罪日趋增多,可是与之相匹配的法律保护却相对滞后。理论界有关网络游戏虚拟财产的价值属性也众说纷纭。文章对网络虚拟财产的性质及其交易特征进行了简要分析,结合了当今国内有关网络游戏虚拟财产的法律保护案例,对当今我国类似问题的法律保护提出了相关建议。     

关于禁止虚拟物品交易的思考

随着我国网络游戏的快速发展,虚拟物品交易也日趋流行。但是由于没有法律的规制,虚拟物品的交易引发了许多社会问题并得不到合理的解决。对此,有人认为应立法禁止虚拟物品的交易以解决这些社会问题,但是笔者认为立法禁止虚拟物品交易的方法不可取,并提出了如何立法规范虚拟物品交易的一些建议。     

论虚拟物品的法律属性

对网络游戏虚拟物品的法律定性已经在学术界和实务界引起广泛的争论,对虚拟物品法律属性的认定将直接影响法律对其保护的方式,也将使网游运营商与游戏玩家之间的权利义务关系发生极大变动,甚至颠覆网游产业原有的商业模式。因此,讨论网游虚拟物品的定性问题,对于解决司法实践中大量的虚拟物品纠纷案件来说,有着重要的理论指导意义。     

网络游戏虚拟物品法律属性之探讨

网络游戏虚拟物品的保有量和交易量随着游戏产生的迅猛发展而屡创新高,由此产生的纠纷也日益繁多.而在法律界,对于虚拟物品的法律属性并没有定性.这对于虚拟物品权利人的权益保护是很不利的.本文从虚拟物品的产生、游戏厂商和玩家的关系和互联网的特征等多种角度对虚拟物品进行了深入分析,剖析了国内法律界对于虚拟物品的多种观点,如债权说、物权说、知识产权说和信息财产说等,认为对于虚拟物品应当将其创设为一种新的财产权,以适应网络社会的发展.     

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.