论民事责任制度在文化遗产法律适用中的意义——以法律概念生成为视角

《文物保护法》等规定了追究当事人民事责任的条款,但实践中该条款处于存而不用状态或存在适用不规范的问题.究其原因在于当前法律适用中仅将破坏文化遗产的行为定位为违反国家的行政管理秩序,对文化遗产法律概念的理解仅停留在文化民族主义的道德秩序层面,忽视了文化遗产作为财产的法律意义.我国早期文物立法深受法国影响,回顾并对比中法两国文化遗产法律概念生成的过程,不难发现在文化遗产从一个事实概念到法律概念的过程中,财产安全与文化秩序占有同等重要的地位.因此,在法律适用中亟待加大追究当事人民事责任的力度,并完善民事责任适用的规范性.     

1970年UNESCO公约框架下的文化财产返还机制研究

1970年UNESCO公约要求缔约国采取措施禁止进口被盗文化财产并返还非法进口的此类文化财产。针对文化财产非法进出口和所有权转让规定了基本的预防和返还措施．建立起了规范文化财产国际流转的基本原则。文物市场国加入该公约并制定国内实施立法．履行公约义务协助来源国追还流失文物有助于文物．保护领域的国际合作。中国加入公约后，积极运用该公约返还机制及有关国家国内立法的规定．在追索非法流失文物方面取得了很大成绩。但要从根本上遏制文物的非法流转．除了加强国际合作，还需要进一步完善国内文物保护措施。     

法政策学视野下的私有历史文化建筑保护——以世界文化遗产核心区以外的开平碉楼为例

私有历史文化建筑是具有文物价值的文化财产,在被指定、登录为文化遗产或文物前后分别为事实上的文物和法定的文物,因为前者缺乏保护的正当性,后者则面临私有所有权和公共利益的博弈,而均没有得到有效的保护和利用。要加强对私有历史文化建筑的保护和利用,从法政策学角度需要完善我国的文化遗产指定、登录和保护程序,设计出行之有效的私权保护和权利救济模式,优化良好的管理架构和资金拓展渠道,平衡私权所有人和公共利益的关系。在国家和地方政府层面构建私有文化建筑文化、产业和权利政策立法体系。     

我国追索非法流转境外文化财产的国际法律问题研究

本文首先回顾了文化财产非法流转之追索法律机制的发展历史 ,然后通过对现今关于文化财产非法流转的追索的三个国际公约的比较评述 ,指出有关国际法律机制存在的问题。最后结合中国流失文物的概况 ,分别从建国前和建国后流失文物的追索 ,分析了追索活动面临的障碍 ,并提出了一些建议。     

论国有非物质文化遗产的法律保护

非物质文化财产的法律保护可以是全方位的,既有国际法的保护,又有国内法的保护;既有公法、社会法的保护,也有私法的保护.我国对非物质文化财产的法律保护应建立一种相互协调的体系,可以形成宪法、行政管理法、国有资产法、知识产权法、民法等公法、社会法、私法部门综合管理和保护的体系.     

章公祖师肉身坐佛像追索案的事实认定与法律适用

<正>【裁判要旨】章公祖师像作为集体所有的传世文物，于法而言，阳春村和东埔村村民对章公祖师像的集体所有权受法律保护；作为祖师信仰的信物，于情而言，章公祖师像应当返还给信众村民；作为人类遗骸的文化财产，于理而言，章公祖师像亦当回归其原始文化氛围和故土环境。     

论沿海国对毗连区海底文物的管辖权

海底文物是指位于海水之下的具有考古、历史、艺术、社会、科学和技术等重要价值的一切可移动和不可移动的文化财产，其中包括具有重要文物价值的历史性沉船及其货物，以及由于海陆变迁而沉入海底的城市、村落、港口和古代人类生活的其他遗址和遗迹等。     

《中美限制进口中国文物谅解备忘录》及其对中国的影响

制止文物被盗和非法贩运需要国际社会的通力合作。根据1970年联合国教科文组织《关于禁止和防止非法进出口文化财产和非法转让其所有权公约》,中美两国于2009年1月14日签署了《中美限制进口中国文物谅解备忘录》,美国政府将对列入"指定清单"的中国文物实施进口限制。该备忘录的签署和实施对中国的文化遗产保护产生了巨大的影响。它不仅在很大程度上促进了中国相关法律法规的完善,推进了中国文物管理体制的改革,而且推动中国加大打击文物犯罪力度,并加快国际合作的进程。     

外流文化财产追返问题探析

随着圆明园青铜兽首在法国的公开拍卖,文化财产追返问题引起了国际上的普遍关注。本文拟从分析国际上文化财产追返的两大主流观点入手,讨论现有法律框架下文化财产追回的现实困境,最后对问题的解决提出若干可行性建议。     

外流文化财产追返问题探析

随着圆明园青铜兽首在法国的公开拍卖,文化财产追返问题引起了国际上的普遍关注。本文拟从分析国际上文化财产追返的两大主流观点入手,讨论现有法律框架下文化财产追回的现实困境,最后对问题的解决提出若干可行性建议。     

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.     

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.     

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.     

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.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.