杨树青等非法经营案--对非法传销行为应如何定性及处罚

本文通过选取北京市法院系统审理的典型案例,对非法传销行为应如何定性及处罚进行了详细分析,并结合案例,对司法实践中如何理解<刑法>第225条非法经营罪第(四)项规定的"其他严重扰乱市场秩序的非法经营行为"的含义,及如何掌握非法经营罪中"情节严重"、"情节特别严重"的规定进行了探讨.     

传销行为罪名研究

国务院于1998年4月18日发布《关于禁止传销经营活动的通知》,情节严重的传销行为作为一种具有社会危害性的活动在司法实践中被纳入非法经营罪的范围受到刑法的规制。最高法2001年4月10日发布的《关于情节严重的传销或者变相传销行为如何定性问题的批复》以司法解释的形式肯定了这一做法。本文认为应当对传销组织中不同层级的人员根据其行为特征适用不同的罪名,而不应单一的适用非法经营罪。     

组织、领导传销活动罪罪数的区分

正组织、领导传销活动罪的罪状表述复杂,使得该罪罪数的认定较为疑难。笔者拟对此略述管见。一、问题的提出及区分标准组织、领导传销活动罪往往伴随着伪造国家机关证件、虚报注册资本、强迫交易、非法拘禁、销售伪劣产品、集资诈骗等犯罪,二者之间是从一重罪处罚还是数罪并罚争议较大。2001年4月l0日《关于情节严重的传销或者变相传销行为如何定性问题的批复》指出,"实施上述犯罪(即因实施传销行为构成非法经营罪的     

浙江省宁波市人民检察院诉宁波利百代投资咨询有限公司、陈宗纬、王文泽、郑淳中非法经营案

【裁判摘要】 行为人为非法经营证券业务而设立公司，超越工商行政管理部门核准登记的公司经营范围，未经法定机关批准，向不特定的社会公众代理销售非上市股份有限公司的股权（股票），其行为属未经批准非法经营证券业务、扰乱国家证券市场的非法经营行为，情节严重的，应当以非法经营罪定罪处罚。     

非法经营罪兜底性条款的分析和适用由一例案件引发的思考

一、问题的提出非法经营罪．是指自然人或者单位，违反国家规定，故意从事非法经营活动，扰乱市场秩序，情节严重的行为。我国《刑法》第225条对此罪进行了规定。学界大都认为，1997年刑法中的非法经营罪是从1979年刑法投机倒把罪中分离出来的一个独立犯罪。     

非法经营罪堵截条款异化之研究

将非法经营罪堵截条款构成要件的异化,归结于具有高度抽象性和概括性堵截条款的立法规定,是一种虚假的表象性认识;在适用中司法人员对堵截条款的曲解才是非法经营罪堵截条款异化的实质.是故,对非法经营罪堵截条款异化的限缩应立足于司法而不是立法.教义学的分析路径可以在司法适用中实现对非法经营罪堵截条款异化的限缩.基于《刑法》第225条的规定,教义学视阈下非法经营罪堵截条款司法适用的具体限缩,应从“违反国家规定”、“其他扰乱市场秩序的非法经营行为”和“情节严重”三个方面展开.虽说“网络水军”具有较大的社会危害性,但并不符合非法经营罪的构成要件,司法解释将其以非法经营罪论处,有违罪刑法定之嫌.     

销售假冒伟哥的行为如何定罪量刑——兼论非法经营案件的法律适用问题

界定非法经营行为,关键是看该行为是否侵害特定的许可经营和市场准入制度,从而破坏市场经济秩序。非法经营之“情节严重”应以非法经营额或者违法所得额为基础,并综合考虑其他主客观方面的要素。其中,非法经营额的认定最为关键,它一般是指非法经营对象的数额,也可以是非法经营对象的数量。销售假冒伟哥的行为,同时触犯了销售伪劣产品罪、销售假冒注册商标的商品罪,以及非法经营罪等三个罪名,构成想象的竞合犯,应当根据销售金额大小择一可能被判处较重刑罚的犯罪定罪处刑,而不是一律认定为同一个罪名。在对非法经营罪适用罚金刑时,作为罚金根据的“违法所得”应该理解为“已经获得”,或者“能够预期获得”。     

传销型非法经营罪的法律适用

近年来，曾一度被查禁的传销和变相传销活动在全国各地死灰复燃，且呈现出手段更加隐蔽、复杂，更具欺骗性的样态。据报道，２００１年度全国查处非法传销案件２３４０件，取缔传销窝点２５５９个，清理参与非法传销人员１７万人，移送公安、司法机关涉嫌犯罪人员５８０余人。①传销活动不仅扰乱了正常的市场经济秩序，而且严重损害人民群众的合法权益，破坏了社会稳定，具有严重的社会危害性。２００１年３月１９日，最高人民法院《关于情节严重的传销或者变相传销行为如何定性问题的批复》，规定对情节严重的传销或变相传销活动以非法经营…     

违法建设治理中的刑法适用

违法建设,是指在规划控制区范围内,未经建设、规划行政主管部门批准或违反建设审批规定的建设项目,未按规定取得有关建设许可证的建设行为。对违法建设行为追究犯罪的责任,并没有违反罪刑法定原则;违法建设行为是不是经营行为,不能一概而论,要区分多种情况。违法建设中的经营行为应属于刑法规定的非法经营罪的"经营行为";违法建设是否构成非法经营罪,还必须考虑违法建设行为是否达到"情节严重"的程度。违法建设中涉及的渎职犯罪,主要有徇私舞弊不移交刑事案件罪、玩忽职守罪、滥用职权罪、非法批准征用、占用土地罪等。     

河南首起“瘦肉精”案件定性的理论根据评析

刘襄案件的行为特征是研发、生产、销售＂瘦肉精＂,这既不符合《刑法》第225条非法经营罪的客观构成要件,也不符合生产、销售假药罪,以及＂生产、销售有毒、有害食品罪＂的构成要件。比较而言,刘襄等人共同研制、生产、销售＂瘦肉精＂更加符合以危险方法危害公共安全罪的构成要件,因而以此罪来定性是非常准确、恰当的。     

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.     

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.     

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.     

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.