专利审判一体化的尝试 欧盟设立统一专利法院的进展

正2014年1月1日,对于欧盟25个成员国而言本是一个重要的日子,原本从这一天起,欧盟将开始实施单一专利制度。欧洲单一专利将在单一专利相关法规和统一专利法院协议正式生效后开放申请。然而由于作为欧盟统一专利体制建立基础的三份重要的法律文件之一——《统一专利法院协议》未能得到包括法国、德国和英国在内的13个成员国批准后正式生效,因此这一进程未能按人们的预期顺利地开始欧洲单一专利申     

国外简讯

泛欧洲专利制度受到实质性的支持在全欧洲建立统一的专利系统的计划在欧洲议会已受到实质性的支持。内部市场委员Charlie Mc-Creevy在投票的前十天提出一个妥协文本,议会10月12日投票通过,授权进一步讨论。去年,欧洲议会特别投票否决了一项会使软件专利在欧洲合法化的法案——《计算机实施的发明》指令草案。现在,仅过了12个月,这个问题似乎又回到了议会:订于10月12日表决欧洲专利政策的两项动议,其中之一是《欧洲专利诉讼公约》(Euro-pean Patent Litigation Agreement,E-PLA),旨在协调各成员国的专利法,建立凌驾于各成员国法院之上的…     

论世界专利

世界专利是专利制度发展的趋势.建立世界专利的客观条件已经基本具备:程序一体化对世界专利产生起着巨大的推动作用;地区性专利条约为世界专利提供了直接的样板;美国专利法改革为专利制度的统一消除了重要障碍;专利审查高速公路合作为单一审查打下了良好的实践基础;实体专利法条约取得进展.世界专利可能采取的模式包括PCT改进版模式、欧洲专利模式、统一生效加申请进入模式、单一世界专利模式等,它们各有特点.这四种模式也可以看作是世界专利的四个发展阶段.     

欧洲专利一体化述评

欧洲专利一体化的最终目标并不是新近提出的, 早在欧共体初创时,各成员国就有建立统一 专利制度的设想,只是由于种种主客观原因未能实现。因此欧洲专利一体化的发展历程可以追溯到上个世纪六七十年代,以欧洲各国订立的国际或共同体内部条约为标志。起到奠基作用的是《统一发明专利实体法公约》(1963年,简称斯特拉斯堡公约),各国参照公约修改了本国的专利法中关于取得专利的     

欧盟达成统一专利制度

欧盟法律体系具有开放性和变化性,其知识产权制度一直是为了建立起内部统一大市场扫清障碍而服务的,无论是专利制度还是商标制度都带有浓厚的协调各国立法冲突色彩,这与欧洲一体化思潮的影响是密不可分的.欧盟的市场经济制度一直都被四大自由所左右,即货物、人员、服务和资本的自由流动,但受制于各种制度并存的局面,各国法律必然会产生冲突,尤其是在专利领域倘若没有一个统一的规则运行,那么将给专利创新发展带来一些阻滞影响,因此能够建立起"单一制"专利体系是欧盟欲达到的目标.     

第九讲 知识产权的国际保护(续)

<正> 四、区域性专利条约以上几个国际条约和国际联盟都是世界性的。除此之外,缔结地区性专利条约、建立专利组织,以统一专利申请和审批手续,甚至取消国境界限,建立对缔约国同等适用的共同专利制度,是第二次世界大战后,特别是六十年代以来国际专利制度的一个重要趋势。     

联邦德国的专利法院

联邦德国的专利法院黄之英联邦德国的专利法院是德国最年轻、专业化程度最高、规模最大的一个法院，它有其独特的产生方式和组织结构，是欧洲唯一的特殊法院。根据１８７７年５月２５日颁布的第一部德国专利法，于１８７７年７月１日在柏林建立了当时称作的＂帝国专利局＂...     

认真审理专利案件 依法保护知识产权

认真审理专利案件依法保护知识产权徐正荣成立知识产权审判庭为审理好案件打下基础几年来的审判实践表明，随着专利制度的逐渐完善，专利权人通过法院审判来保护自己合法权益的意识越来越强，对专利司法保护的要求也越来越高。我院１９８７年至１９９１年共受理各类专利纠...     

技术创新——专利工作的主旋律

创新是一个民族进步的灵魂，是国家兴旺发达的不竭动力。加强技术创新，发展高科技，已经成为我们时代的主旋律。专利战线如何充分发挥专利制度在技术创新过程中的巨大作用，围绕技术创新做好各项专利工作，高唱主旋律，打好主动仗，是每个专利工作者都必须认真思考的具有重大现实意义的问题。对此笔者的思路是，要围绕一个中心，抓住两条主线，建立三支队伍，做好四个结合，强化五项措施。 一、围绕一个中心 我国自1985年实行专利制度以来，专利制度在科技进步和经济发展中发挥了巨大作用，取得了举世瞩目的成就，专利已经成为技术创新的推…     

利益平衡论──关于专利制度的理论探讨

利益平衡论──关于专利制度的理论探讨崔毅专利制度作为工业产权制度的一部份，其重要性已无需置疑。然为何要建立专利制度？众说纷坛。从历史上看，关于专利制度有种种理论。了解和构筑有关专利制度的理论，不仅对理解专利制度的沿习颇有益处，而且对当下健全、完善专利...     

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.