对我国公司资本制度改革下债权人利益保护的思考

我国公司法经修改后于2014年3月1日正式实施.此次修改无疑是公司资本制度的一次重大变革.对活跃社会主义市场经济和刺激民间投资都将会起很大的促进作用.但随着资本制度的改革,我国债权人保护将会面临更多更严峻的挑战.目前,我国债权人保护机制尚不完善,存在董事信义义务难以明确,未建立公司信用评估机制,公司人格否认制度难以实现等同题.因此,需要从健全公司内部结构,公司章程增设出资催缴程序,增加第三方机构参与市场监管,建立公司诚信机制,确立债权衡平居次的原则,债权人自我保护以及运用国家手段等多个方面构建债权人利益保护机制.     

公司法中债权人保护法律问题研究

保护公司债权人的利益是公司法立法宗旨之一。我国公司法中的债权人保护制度不尽完善,且其有效性受到了前所未有的质疑和挑战,因此改变主要依靠公司资本三原则保护公司债权人的制度体系。强化公司设立、运营、清算等各个阶段公司债权人的保护制度,建立公司债权人保护制是完善我国公司法上债权人保护制度的几个重要方面。     

论公司法上债权人保护制度

保护公司债权人的利益是公司法立法宗旨之一。我国公司法中的债权人保护制度不尽完善,且其有效性受到了前所未有的质疑和挑战。因此改变主要依靠公司资本三原则保护公司债权人的制度体系,强化公司设立、运营、清算等各个阶段公司债权人的保护制度,并增加公司人格否定制度,强化公司董事责任制度,建立公司债债权人保护制是完善我国公司法上债权人保护制度的几个重要方面。     

一人公司债权人利益保护的法理分析与立法完善

一人公司对公司法上保护债权人的理论和制度产生了强大冲击。首先,一人公司股东的唯一性是对债权人利益的最大威胁;其次,一人公司滥用独立人格动摇了债权人的利益保护基础,第三,一人公司组织机构的简化是债权人利益的内在威胁。本文指出,我国公司法关于一人公司债权人利益保护的规定应该作如下安排:完善资本制度,强化资本充实和资本不变原则;健全公司法人人格否认的适用条件;保护债权人的知情权,披露一人公司的必要信息。     

公司资本制度的原理、演进与司法新课题

我国《公司法》2013年修改前,公司资本制度是以注册资本为核心、净资产的变化受注册资本管控和检验的规则体系。2013年《公司法》的修改对公司资本形成设定了新的规则。新资本规则很大程度上放弃了原先以注册资本为核心的公司运营及债权人保护理念,更为务实地在公司自由经营与债权人利益保障间选择了新的平衡点。资本形成规则改革既是整体资本制度改革的先声,也为资本理念发展和资本法律体系协调完善提出了紧迫要求。当前,应当结合新的资本理念进一步完善《公司法》及周边法律规则,在司法实践中探索公司资本司法审判的新方法。     

认缴资本制与公司债权人保护

2013年底我国公司法作出了以资本制度改革为主的相应修正,由于认缴资本制下公司资本的相对不足,可能给债权人利益的保护带来问题。文章分析资本制度改变可能带来的问题,提出在相应机制未配套前充分利用公司法既有的债权人保护制度并加以完善,以保障公司债权人利益。     

我国一人公司债权人利益保护机制构想

2005年10月27日中华人民共和国公司法修正案正式在立法上承认了一人公司的合法地位。一人公司对公司外部债权人存在着巨大风险,其极易成为股东欺诈债权人的工具。针对中国公司法关于一人公司债权人保护的规定应该作如下制度安排:完善资本制度,强化资本充实和资本不变原则;健全公司法人人格否认的适用条件;保护债权人的知情权,披露一人公司的必要信息。     

我国司法实务应对公司注册资本制度改革的路径选择

我国新《公司法》对公司注册资本制度做了重大修改,肯定了公司注册资本的股东自治属性,取消了国家对注册资本的管制。与之相适应,我国司法实务在理念和制度运用层面,应当适应新《公司法》资本制度的变化,摆脱过去形成的公司资本制度的路径依赖,充分认识注册资本的股东自治属性,避免将注册资本与公司债权人的利益保护挂钩;以此为基础,围绕认缴出资的法律效果,处理好股东与公司、股东相互间的权利义务关系。同时,不依赖于注册资本制度的已有制度工具,对公司债权人利益的保护将发挥更为积极的作用,尤其是"公司法人格否认"制度的适用更值得期待。     

法律趋同视角下的欧盟统一公司立法研究

欧盟统一公司立法创设了超国家层面的商事主体——欧洲公司和欧洲私人公司;资本制度更自由,公司治理更灵活,促进了各成员国公司法制度的趋同。统一公司立法也受制于各国的法律传统、利益集团和路径依赖等因素。欧盟成员国包括了大陆法系和英美法系国家,其公司立法的成果与争议,反映了两大法系公司法制度融合与竞争的发展趋势,值得在我国《公司法》修改完善中加以借鉴。     

公司资本制度变更后债权人的自我保护

世界各国的公司资本制度正在走向缓和,我国2005年《公司法》顺应此趋势,改严格资本制为缓和资本制。缓和的资本制度虽然刺激了投资,提高了公司效率,但是对保护公司债权人利益却不利。本文重在寻求公司债权人在缓和资本制下的自我保护。     

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.