反补贴与中国招商引资政策

本文旨在通过对目前中国招商引资政策以及其可能导致的国际反补贴措施的分析,对中国目前的招商引资政策作出法律预警与对策分析,预测中国招商引资政策面临来自欧美各国反补贴措施的可能性和应采取的救济程序措施,并提出对我国招商引资的调整方案,为我国招商引资政策的战略性调整提供理论依据。     

反补贴与中国招商引资政策

本文旨在通过对目前中国招商引资政策以及其可能导致的国际反补贴措施的分析，对中国目前的招商引资政策作出法律预警与对策分析，预测中国招商引资政策面临来自欧美各国反补贴措施的可能性和应采取的救济程序措施，并提出对我国招商引资的调整方案，为我国招商引资政策的战略性调整提供理论依据。     

我国反补贴原则及对策初探

随着我国外贸出口面临的反补贴调查情况剧增和中国完全市场经济地位的逐步确立,我国现存的某些产业补贴措施的影响,正在由潜在危胁转化为现实危害.进口国具备了同时使用"反倾销"与"反补贴"两种手段和其他的保障措施,来限制中国的产品出口的条件,给中国的出口企业带来了严重的影响.反补贴已经成为将WTO协议及相关规则融入我国法律体系和制定产业政策时必须加以认真研究的一个问题.     

中国面临反补贴调查的原因及对策研究

2004年以来，以美国和加拿大为代表的西方发达国家频繁向中国出口产品发起反补贴调查。中国出口产品之所以会频繁遭遇反补贴调查，一方面是由于贸易保护主义的盛行，另一方面也是因为中国现行的补贴政策不符合WTO的《补贴与反补贴措施协定》（下文简称《SCM协定》）和中国入世时对补贴问题的承诺。梳理调整现有的反补贴政策，使其规范化和建立起完善的反补贴应诉机制，是应对反补贴调查的有效途径。     

试析ASCM中的可诉性补贴定义——兼谈我国国有企业中存在的可诉性补贴

自美国商务部在07年3月30日对中国铜版纸征收临时反补贴税以来,中国面临的反补贴形势开始严峻起来。反补贴措施由原来理论上的威胁变成了现实中的威胁。本文以ASCM为主要研究基础,兼顾DSB的实际操作,尝试分析可诉性补贴的定义,联系我国国有企业中存在的可诉性补贴,提出改善建议。     

我国的汽车贸易政策法规不违反《补贴和反补贴措施协定》

针对我国和欧美国家的汽车贸易政策纠纷中欧美国家提出的我国相关法规违反《补贴和反补贴措施协定》第3条规定的指控,从我国相关法规是否存在着提供补贴的条款和相关的补贴是否违反《补贴和反补贴措施协定》的规定两个方面来分析欧美国家上述指控的合法性问题。同时结合《补贴和反补贴措施协定》第1条、第2条和第3条的规定,对欧美国家的上述指控进行反驳,并用充分的法理分析和案例证明欧美国家的上述指控是缺乏法律依据的。     

欧共体反补贴立法与实践

反补贴措施是WTO规则所允许的保护国内产业、维护贸易秩序和公平竞争的法律手段之一。本文介绍并分析了在GATT/WTO框架下的欧共体对来自第三国的补贴产品采取反补贴措施的实质要素和程序规定 ,并在此基础上分析了欧共体反补贴立法和实践与GATT/WTO规则不一致之处。期望对中国加入WTO之后的反补贴立法与实践提供借鉴。     

中国在应对对华反补贴中的问题及法律对策

近年来,反补贴—作为世界贸易三大救济措施之一,被其它国家频繁地用来对中国出口企业进行贸易制裁,使得我国政府以及企业不得不面对着异常严峻的反补贴形势。本文对现阶段我国在应对国外对华反补贴调查案件中所存在的政府有关部门对反补贴认识不足、我国反补贴政策缺乏规范、政府和企业对于反补贴案件应对不积极等问题进行分析探讨,并提出相应的法律对策建议。     

“美国对华铜版纸案”述评——基于反补贴申诉的考察

美国新页纸业集团基于中国政府为促进国内造纸业发展而制定的政策性贷款计划、税收减免优惠措施等向美国商务部提起了针对原产于中国铜版纸的反补贴申诉,美国商务部也一反不对"非市场经济国家"适用反补贴法的做法,作出了对原产于中国的铜版纸征收反补贴税的终裁裁决。"美国对华铜版纸案"启示我们,在WTO法律体系下我国现行的补贴政策还有待调整和转换,税收和银行法律制度还有待完善。     

WTO规则与中国反补贴立法

补贴和反补贴协定属于货物贸易部分,WTO成员协商达成了《补贴与反补贴措施协定》和《农业协定》。WTO规则对发展中国家反补贴措施作出了特别规定,对禁止性补贴救济措施作出了专门规定。中国政府在《中国加入工作组报告书》中对反补贴作出了具体承诺。为了维护对外贸易秩序和公平竞争,中国正在实施《反补贴条例》。     

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.