浅谈我国证券市场的法律监管

法律具有天然的不完备。面对多变复杂的证券市场,这种法律的不完备愈加凸显。我国的证券市场尚处在发展的初级阶段,证券市场上仍然存在许多问题。随着2006年新《证券法》和新《公司法》的实施,中国证券市场的法律监管将更加具有可操作性。中国的证券市场随着新法律的出台会变得更加健康和活跃。然而,新法律仍具有不完备,监管漏洞仍旧存在,相关的法制建设还需要加强和完善。     

当前执法活动需要解决的几个问题

一、执法人员业务素质差与执法必严的矛盾。社会主义初级阶段法制的重要特征是不成熟、不完备。在具体法律规定中的表现是不明确,不具体,弹性大,任意规范多。在执法过程中遇到问题往往要靠执法者个人的理解来决断,而执法者的业务素质又比较差,极容易有悖于立法者的意图,达不到立法的预期目标,丧失法的规范性。笔者认为,社会主义初级阶段的立法必须与执法队伍的建设相配合。目前的问题是加强执法队伍的建设。法律规定如得不到执法者的正确理解,理论     

我国证监会法律地位研究——兼论我国独立管制机构问题

我国证监会是证券市场的监管机构,国务院将证监会定位为行政事业单位,这一定位是与证监会的法律地位和性质不相符合的.我国证监会应该属于独立管制机构,因为它符合独立管制机构的特征,同时也应具备独立管制机构相应的权力.我国目前应加强独立管制机构的建设.     

完善我国证券监管制度的法律建议

中国的资本市场已经走过了近20年,但我国证券市场仍是一个新兴市场,并处于转轨阶段,市场的发展主要由政府主导和推动,市场的监管也主要依靠行政权力。与此相对应,在实际运作中,自律管理机制和法律监管制度没有真正到位,造成我国证券监管制度诸多漏洞。因此,在实践中还有待进一步完善。     

论受贿罪构成要件的立法修改

世界上任何一个国家的刑法典，都毫无例外地规定惩治受贿犯罪的条文。惩治受贿犯罪，是为了维护统治阶级政治的廉明，防止权力商品化，以赢得民心，巩固统治。立法者这一明确的立法意图能否在具体的执法活动中得到较好的实现，既取决于执法者能否充分地运用立法者所给予的法律武器，依法查处受贿者，也取决于立法者所提供的法律武器性能是否优良，即立法者所表述的受贿罪的构成要件是否能将形形色色的受贿犯罪的表现形态襄括进去。假如法律条文本身存在着挂一漏万的缺陷，客观上就是对受贿犯罪分子的放纵。近年来，在我国所进行的反腐败斗争…     

浅析交易所自律监管和行政监管的权限划分

目前我国证券交易所和证监会的监管权限在法律层面和操作层面界定都十分模糊，这导致了证监会的权力过分膨胀，不但影响了交易所自律功能的发挥，也使得自身不堪重负，监管效率下降，无法承担起维护证券市场秩序的重任。根据各国的实践经验，充分发挥交易所的自律监管功能对于完善市场的监督体系有着至关重要的作用，而对于我国这样一个没有自律传统的证券市场而言，首先清楚的界定交易所和证监会的权限并严格的执行就十分重要。     

金融危机对我国证券市场监管的启示

席卷全球的金融危机深刻地说明了证券市场是高风险市场，对证券市场进行有效监管已成为世界各国都无法回避的问题。从金融危机产生的金融监管制度问题出发，研究我国证券市场的金融监管协调机制、证券监管国际合作机制、证券监管法律现状和对策，对于完善我国证券市场监管具有重要意义。     

浅谈上市审核权

不完备法律理论为监管者介入证券市场提供了充分的理论依据,而证券交易所对于拟上市公司的上市审核就属于事前监管。但是目前的上市审核权并不完备:证券交易所虽为名义上的审核主体但却对上市审核流于形式,同时其对上市条件的设定并没有充分的自主性,更深层次的原因在于目前我国证券交易所的独立法律地位尚待确立。     

《食品安全法》实施中的若干法律问题探讨

<食品安全法>实施时间不长,但已经暴露出一些亟待解决的法律问题:如执法主体不符合法定要求、部分法律规范逻辑不完整、原有立法法律效力不确定、部分法律用语与法律条款语义不清等.这些问题的解决需要立法者转变宜粗不宜细的立法思路,使立法更为精细化,同时更需要执法者能动地发挥执法功能,探求法律真意,用耐心和智慧维护食品安全秩序.     

我国证券市场国际化法律监管问题探讨——以信息监管为视角

证券市场的国际化是风险与利益并存的矛盾体,我们在享受国际化带来利益的同时应该加强防范风险意识。金融危机的爆发表明了资本市场的脆弱性,这需要我们加强对资本市场的监管,证券市场做为资本市场最主要的组成部分当然是监管的核心。本文以证券信息监管为视角,分析金融危机的爆发在信息监管方面的缺位,比较金融危机爆发后世界各主要国家采取的信息法律监管措施,结合我国证券信息监管的现状,分析证券市场的国际化必须加强证券信息的监管,提出完善我国证券信息法律监管的对策,为我国证券市场的国际化进程保驾护航。     

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.     

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.     

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.     

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.