欧盟反托拉斯法的现代化

欧盟反托拉斯法包括限制竞争协议和滥用市场支配地位两个部分.自1962年以来,其规则基本没有发生变化.但在新旧世纪交替之时,欧盟反托拉斯法开始了现代化的进程.欧盟制定了新的反托拉斯执法制度,并于2004年5月1日起实施.新制度赋予欧共体条约第81条第1款和第3款直接适用的效力,废除了对限制竞争协议的通知要求,确立了欧盟委员会主导、欧盟委员会与各国竞争当局、法院密切合作、共同执法、欧盟法院监督的新体制.欧盟委员会制定了与之配套的相关条例、准则,同时还对技术许可协议的规范制定了新规则.     

论欧盟并购控制法的权力分配机制

欧盟作为世界上最为成功的区域性国际组织,在处理欧盟与成员国关系方面取得了创造性的成就.在并购控制领域,欧盟通过一系列法律制度,确立了明确、透明、灵活的权力分配机制.阐述欧盟并购控制的权力分配原则及分配标准,进而介绍并购控制的移送管辖制度,最后对新并购条例管辖权分配机制运行状况进行评价.     

论欧盟食品安全法的最新发展:前瞻与启示

2013年发生在欧盟的“马肉危机”给欧洲社会带来极大震动,暴露出欧盟食品安全法律体系的缺陷与漏洞,进而催生出2013年5月6日欧盟委员会通过与食品安全相关的一揽子提案。提案在整合欧盟现存食品安全法律制度的基础上,首次建立了超国家的食品安全集中监管制度,提高了欧盟食品安全标准。一揽子提案可能对我国出口至欧盟的农产品贸易形成新的贸易壁垒。2013年3月我国成立国家食品药品监督管理局,将食品安全多部门分散监管改变为集中监管。欧盟一揽子提案对我国食品安全法律制度建设有着重要的参考意义。     

欧美实践

欧盟欲修订商标法律制度欧盟作为一体化程度最高的区域性国际组织,为消除内部市场商品自由贸易的阻碍以及充分保护知识产权,欧盟一直在做出不懈努力。去年年底欧盟批准了统一专利制度后,欧盟委员会在4月初表示欲与国际商标协会(INTA)合作,共同研究如何修订欧盟现行商标法律制度。欧盟委员会指出需要做出修订的法规主要是93年《欧共体商标法》以及《欧共体协调成员国商标立法指令》,这次修     

欧盟竞争法的新发展及对我国的启示

在欧盟区域性竞争法的实施中 ,如何协调成员国和欧盟之间的关系甚为关键。欧盟理事会第 1 / 2 0 0 3号规则以在欧盟委员会与成员国之间进行适当的分权为核心 ,建立了直接适用欧盟条约第 81、82条的新的规定 ,这一重要修改取代了已经实施 40多年的第 1 7号规则的申报确认制度。新规则是欧盟竞争法律制度发展的一个重要里程碑 ,体现了欧盟竞争法的现代化进程。这不仅对欧盟竞争法实施制度及市场竞争秩序具有重要作用 ,也将对世界范围内建立竞争法规则产生重要影响 ;同时 ,它对我国竞争法律制度的建设也具有重要的借鉴意义。     

欧盟立法评估制度研究

立法评估是对立法效果的评估和分析.经过近十年的实践和发展,欧盟立法评估制度已经形成了包括评估目标、主体、对象、标准、主要内容以及程序步骤等在内的完整的制度框架体系.随着市场经济的发展和欧洲政治经济一体化进程的加快,欧盟的立法评估制度在市场规制、提高立法质量与增进社会公共福利方面发挥着愈来愈重要的作用.虽然该制度在具体实际运作中尚有较大的改进空间,但其仍为我国立法评估制度的构建提供了可资借鉴的因素.     

欧盟卡特尔案件宽大制度及启示

欧盟宽大制度是一种减轻或免除卡特尔行为人罚款责任的制度。自1996年欧盟引入该项制度以来,现已历经2002年和2006年两次修改。现行宽大制度包括罚款全额免除和部分减免两方面：前者适用于最先提供可使欧盟委员会展开调查或发现违法行为证据的企业;后者适用于提供对欧盟委员会已掌握之证据具有显著附加价值证据的企业。同时,为保证宽大制度的有效实施,欧盟在宽大制度程序保障机制及规制机关自由裁量权控制等方面做出了完善规定。     

欧共体对跨国并购的反垄断监管

在对跨国并购进行反垄断监管方面,欧共体合并控制法的新发展主要体现在三个方面:(一)适用条件。4064/89号条例适用于在共同体范围内具有影响的企业合并。1310/97号条例扩大了对建立合营企业的管辖权,并规定了“具有共同体影响”的新标准,确立了“一站审查”制度,139/2004号条例则对此制度作了进一步完善。(二)实体审查标准。4064/89号条例采用“市场支配地位”审查标准,139/2004号条例采用“严重阻碍有效竞争”审查标准。(三)合并控制程序。原欧共体将企业合并控制的程序分为合并申报、第一阶段审查和第二阶段审查,139/2004号条例对此实施了一系列程序改革,规定计划中协议或投标即可申报,增加了申报前移送,并修改了委员会的审查时间表。     

欧盟通过温室气体排放新草案

欧盟委员会于2006年12月20日通过一项新的条例草案，建议将民航运输业纳入欧盟温室气体排放配额交易机制，以利于欧盟总体减排目标的实现。欧盟温室气体排放配额交易机制规定，欧盟各企业每年从其所在成员国政府获得一定的二氧化碳排放配额，如果排放量超出配额，企业须为超额部分缴纳每吨40欧元的罚金；如果排放量低于配额，那么没用完的配额可以卖给其他企业。但长期以来，作为温室气体排放大户的民航业一直未被纳入该机制管辖范围。根据欧委会的新条例草案，这一交易机制将从2011年起适用于在欧盟内各航线运营的国内国际民航班机的二氧化碳排放，从2012年起适用于所有在欧盟机场起降的国内国际民航班机的二氧化碳排放，排放配额交易价格等同于为其他企业设定的现有标准，且对欧盟和非欧盟民航运营商一视同仁。     

人权保护对国际民商事判决承认与执行的影响——以《欧洲人权公约》之适用为中心

作为国际私法制度的重要组成部分,国际民商事判决的承认与执行机制在便利国际民商事交往与稳定国际民事秩序方面,发挥着重要作用。为促进欧盟市场的一体化及有效运作,《布鲁塞尔条例Ⅰ》将确立欧盟内民商事判决承认与执行的自由流动机制,作为其最高目标。《布鲁塞尔条例Ⅰ》也因此已成为欧盟内部市场有效运作的重要保障。但欧盟内民商事判决并非完全是"自由流动"的。欧洲人权法院的实践表明,《欧洲人权公约》中相关程序性与实体性人权保护规则,会对欧盟内判决的承认与执行产生直接影响。因而,如何协调欧盟市场一体化之保障与基本人权之保护之间的冲突,在民商事判决的自由流动与基本人权的保护之间取得适当平衡,已成为欧盟国际私法上不可回避之课题。     

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.