网络环境中版权和隐私权的冲突与协调

随着版权保护技术措施的实施,尤其通过电子版权管理系统,版权人可以控制个人使用作品的行为,版权人侵入到个人隐私领域成为可能,使版权与隐私权产生冲突。解决冲突的协调方式是在立法上保证版权人和隐私权人的利益的平衡。     

网络版权保护问题与对策

近年来,全球有众多的著作权侵权案件都涉及到对网络版权作品的侵权。因此,如何加强对网络版权作品的权利保护已成为当前国家立法机关、司法机关及相关行政管理部门亟待解决和研究的问题。本文对网络版权作品的保护现状分析,并提出了相应保护版权问题的对策与措施。     

版权与商标权的权利冲突

本文讨论的是商标作品的合法商标权人与版权人或其他合法使用作品者之间发生冲突的问题。版权人许可将其作品做商标使用,则商标权人即获得了依照商标法“使用”该作品来标示其商品来源的权利;版权人原则上不应阻止后者依商标法使用该作品,除非双方在合同中明确约定商标的进一步利用必须得到原版权人许可。另一方面,若作品被注册使用在常见的作品载体商品类别上,则版权期满后商标权人极易与其他任何依著作权法使用该作品的人产生冲突。因此对将此类商标作品注册为图书等作品载体商品上使用的应持慎重态度;另外,将无版权的作品做商标,应被推定为是在该作品的第二意义上使用该商标,其使用应适用商标权的有限限制原则,即不能禁止他人为说明自己有权印制的作品载体的内容而在该载体上印制该有代表性的图形作品。     

数字环境下的版权补偿金制度

版权补偿金制度是通过向复制设备生产者收取费用用于补偿版权人的一种制度。目的在于协调版权专有和公众获取作品之间的利益平衡,促进作品创作和传播利用。从法理看,版权补偿金能够矫正私人复制作为合理使用的偏差,解决个人使用与版权的冲突。从经济学角度看,补偿金制度是以公共政策的介入,解决私人复制造成的市场失灵。     

论国际版权保护中权利穷竭的地域性及平行进口

一、引言 所谓版权保护中权利穷竭是指作品的版权人就其作品的复制品行使发行权,只能行使一次,该权利即告用尽,其他人购到合法上市的复制品后无论怎样分销、转销,版权人无权过问,不得认为构成对版权人的侵权。这项原则为大多数国家的法律所认可,比如德国、美国等均在     

论互联网上的版权限制

一、现行的版权限制制度 所谓版权限制,是指基于作品创作的社会属性,为了平衡版权人、作品传播者和社会公众之间的版权利益关系,法律规定版权人在享有权利的同时,必须对社会履行一定的义务,即版权人在行使权利时应当允许社会公众在法定的条件下使用     

云计算、技术中立与版权责任

作为作品传播技术的云计算使得技术中立原则所强调的技术(设备)与服务之间的区分变得模糊,因而需要重构技术提供者的版权责任规则。技术中立原则既不能使技术提供者将商业模式建立在侵犯版权的基础上,也不构成权利人控制技术市场的理由。以技术提供者服务或技术提供行为的可归责性为中心,回归侵权法上的过错责任原则,借鉴产品责任法的合理替代设计标准,合理的第三方责任规则将促进技术发展者和版权人之间的合作。云计算传播作品的方式难以为版权人所享有的传统财产权所涵盖,其服务提供者承担直接责任的可能性较低;但为鼓励作品创作之目的,有必要扩张出租权的适用范围,以保护版权人的合法利益。     

网络版权中技术措施的法律保护

网络环境下,版权人的利益极易被侵犯,而当今各国版权法还不够完善,不能提供令版权人满意的保护,因此,版权人纷纷寻求自我保护。数字技术为版权人的自我保护提供了可能。技术措施和权利管理信息是版权人采取的权利保护及标示措施,将其纳入版权保护体系是版权保护在数字和网络环境下的新发展。一、将技术措施纳入版权保护体系的原因与进程所谓“技术措施”,是指版权人为防止他人对作品的非法使用,而在版权作品上采取的技术上的防范措施,令使用者不能任意复制、发行、传播、修改版权作品,从而维护版权人的经济利益和精神权利。根据欧…     

论版权法、技术保护措施和替代的可能性

目前有关数字技术的版权问题,在涉及版权人与使用者的利益关系的作品传播层面,大致可以归纳为五个方面,分别是数字传输行为的版权规范、版权的合同管理、在线服务提供商的侵权责任、精神权利和技术保护措施1。其中的技术保护措施及相关的技术规避问题,可以说最具有前瞻性和最富有挑战性。近几年,在知识产品市场发达、计算机网络技术和基础设施占据明显优势的美国、欧盟成员国等,就版权人的技术保护措施,在产业界人士、立法界人士和学术界人士中间展开了热烈讨论。这里所说的前瞻性和挑战性首先表现在,目前为止,覆盖预防、识别和报复侵权行为…     

版权侵权判定的逻辑顺序

为了在版权侵权诉讼中赢得胜利，版权人需要证明其主张的作品享有版权，受到版权法保护，而被告违反了版权法的规定，实施了版权所限制的行为。在这些问题解决之后。版权侵权判定主要围绕两个环节展开。     

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.