植物育种成果的专利权保护

美国对植物品种通过授予植物专利、实用专利以及植物品种保护证书,对育种者提供多重保护。欧盟对植物品种制定专门立法进行单一保护,对植物品种之外的其他植物通过判例明确给予专利权保护。澳大利亚对植物品种亦实行专门立法保护,但比欧盟自由,并不排除植物品种的专利申请。本文通过比较研究植物育种技术成果的专利权保护,提出中国在现有法律框架下,应当对植物品种以外的植物给予专利权保护,为植物育种科技创新提供知识产权的大保护。     

植物新品种权限制制度比较研究

以国际公约和主要国家或地区植物品种保护立法为对象,分析了其对植物新品种权限制的具体规定,指出我国应积极借鉴他国成熟立法经验,完善植物新品种权限制制度,谋求育种者利益与公共利益之间的平衡.     

国外实施植物新品种保护的管理规则及对我国的借鉴

植物新品种保护是科技进步与社会发展的产物。工业化社会的进程,要求农业生产产量和质量的迅速提高,对于农业生产来说,植物品种与种子是生产资料,这就要求有新品种。而培育新的植物品种又要有大量的投入,包括技术劳力、物质资源、资金和时间,育种者一般培育一个新品种需要10-15年或者更长的时间。新品种的推广应用为农业、林业和园艺带来了巨大的社会经济效益。但是育种者由于无法防止别人无偿繁育自己的品种,也不能制止那些不经育种者同意就以商业规模出售其品种的活动,以致所付出的辛勤劳动得不到应有的报酬,使育种工作难以为     

美国植物新品种保护体系及其对我国育种创新的影响研究

一、引言植物新品种保护是知识产权的一种重要形式,是政府授予育种者对其所育品种的一种排他的独占权,其宗旨就是在其范围内最大限度地保护育种者的权益。比利时、法国、丹麦、德国等一些欧洲国家,为了推动世界范围内的植物知识产权保护,于1961 年11月在巴黎签署了《保护植物新品种国际公约》 (UPOV),并于1968年公约生效。公约旨在协调和促进成员国之间在行政和技术领域的合作,特别是在制定基本的法律、技术准则、交流信息、促进国际合作等方面发挥着重大作用。随着世界经济的快速发展,许多国家都纷纷加入UPOV公约加强对本国育种者的权益保护以及寻求国际范围的保护,刭目前为止UPOV已有54个成员国。     

The Rule of Protecting Essential Derived Varieties in UPOV1991 and Its Practical Significance

实质性派生品种保护规则是UPOV1991新规定的内容之一,也是UPOV1991应对生物育种技术发展的一项有力措施.通过实质性派生品种保护规则,UPOV1991将品种权保护范围延伸至受保护品种的实质性派生品种,既强化了对原始品种育种者利益的保护,减少了植物育种创新剽窃的发生,也实现了原始品种权人与实质性派生品种权人的利益平衡.研究实质性派生品种保护规则,对于中国决定何时加入UPOV1991,如何在生物育种技术背景下激励育种创新能力的提高,确保中国种业的可持续发展具有十分重要的现实意义.     

生态政治学语境下《TRIPS协定》第27.3(b)款执行现状之探析

做为发达国家和发展中国家对抗与妥协的产物,至今尚未正式复查的 《TRIPS协定》第27.3 (b)款在执行过程中,围绕“专利方式”和“有效的特殊体系”,各类案例裁决、立法争议,此起彼伏.从生态政治学角度,审视这一执行现状,指出对发展中国家而言,为维护粮食安全,在执行该条款和考虑其复查方向时,虽以激励创新为基本要义,但应适当考虑不同育成品种的公平保护、育种的可持续创新、弱势利害关系者利益的维护.     

浅析我国植物新品种权保护之完善

植物是人类生活、生产的重要资源,与人类社会息息相关。人类运用自己的智慧培育的植物品种,在食品、医药、能源和环境保护方面发挥了重大作用。许多国家制定了法律、法规来保护本国的植物新品种,相应的国际公约也随之产生。我国是农业大国和人口大国,加强对植物新品种的知识产权保护,对于鼓励育种者的创新力,规范我国种业市场化,促进我国农林业的持续稳定发展和国际竞争力的提升有着重要的作用。我国对植物新品种的保护虽然取得了较快的发展,但还处于探索阶段,与发达国家相比还有相当大的差距。尤其是相关的法律规定、司法解释较为笼统,许多…     

关于实质性衍生品种的三个基本问题

基于保护原始育种者的利益及创新热情,UPOV公约1991年文本将实质性衍生品种纳入植物品种权的保护范围。但实质性衍生品种的认定是一个复杂的法律问题,需对UPOV公约1991文本所设定的三大构成要件进一步廓清。同时,实质性衍生品种的保护所带来的影响,也须引起足够重视。     

植物新品种权的权利限制

育种者与农民是植物品种保护法律关系中两个主要的相对利益主体。在赋予育种者专有权的同时，有必要对其权利加以适当的限制，以衡平农民和其他育种者的利益。权利的限制包括对权利内容和权利行使的限制。育种者免责和农民免责主要属于对权利内容的限制；而强制许可则是为了防止品种权人滥用权利或者不实施权利而对品种权的行使进行的一种限制。     

UPOV1991实质性派生品种保护规则及启示

实质性派生品种保护规则是UPOV1991新规定的内容之一,也是UPOV1991应对生物育种技术发展的一项有力措施。通过实质性派生品种保护规则,UPOV1991将品种权保护范围延伸至受保护品种的实质性派生品种,既强化了对原始品种育种者利益的保护,减少了植物育种创新剽窃的发生,也实现了原始品种权人与实质性派生品种权人的利益平衡。研究实质性派生品种保护规则,对于中国决定何时加入UPOV1991,如何在生物育种技术背景下激励育种创新能力的提高,确保中国种业的可持续发展具有十分重要的现实意义。     

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.     

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.”     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)