电子商务消费者知情权的法律保护

消费者知情权旨在消除经营者和消费者信息不对称给消费者带来的不利.电子商务环境下的消费者仍然享有知情权,但是,由于网络交易是一种非面时面的交易,在经营者不提供信息或者不提供完整信息的情况下,在线消费者的知情权就很难实现.因此,应对电子商务环境下消费者的知情权予以特殊保护.保护的措施应包括这样几个方面:转变消费者的信息获取方式、确立经营者的在线信息披露义务、明确C2C交易中自然人的经营者身份、建立电子商务经营者的信誉评价机制.     

论消费者知情权的法律保护

消费者要购买或者使用商品,首先要了解这件商品的真实信息,否则消费者其他权利的实现会受到限制,因此,知情权是消费者行使各项权利的基础,我国法律虽对消费者知情权的保护做了许多规定,但是法律对于经营者侵害知情权要承当的责任规定不明确,诉讼中的当事人适格问题等阻碍了消费者知情权的实现,不利于知情权的保护。法律上的各种保护措施与救济手段仍存在一些不足,根据理论界的研究和司法实践来看,我国对于消费者知情权的法律规定需要进一步的完善。     

论“弱势消费者”知情权的实现方式

相对于生产者、经营者而言,消费者明显处于市场交易中的弱者地位,法律应对消费者给予特殊保护。但消费者又可分为一般消费者与“弱势消费者”,我国《消费者权益保护法》对消费者知情权的实现方式缺乏明确系统的规定,使得在现实生活中许多消费者不知道如何去正确地依法实现自己的知情权。因此对消费者知情权实现方式尤其是“弱势消费者”知情权实现方式的研究就成为一个很重要的问题。     

消费者知情权之我见——从“黄金荣诉北京铁路局案”看开去

消费者作为相对于经营者的一个群体,总体上是处于弱势地位的。在这种背景之下,各个国家相关的法律都是倾向于保护消费者的。知情权是消费者法律赋予的众多权利中一项重要的权利。经营者和消费者对这一权利的相关规定有着不同的理解,这种理解上的不同往往带来结果的巨大差异。     

电子商店在网络空间的地位与责任

网络空间消费者权利的保护涉及经营者和消费者双方的利益。经营者——电子商店在网络交易中扮演了"柜台租赁者"和"广告主"这两个角色。网络空间消费者的知情权受到严重威胁,电子商店应履行相应的信息披露义务,在消费者权益受到侵害时应承担一定的责任。     

试论汽车消费者知情权保护

消费者知情权在现代消费者权益体系中处于基础性地位,是消费者实现其他权利的前提。面对当前汽车消费过程中收费项目繁多、收费依据不明等收费问题,汽车消费者知情权存在行使与救济双重困境。对此,立法方面应对《消费者权益保护法》中知情权的内涵作进一步细化;司法方面应充分考虑交易过程中消费者的弱势地位,构建权利义务双重保护模式,以求汽车经营者与消费者之间的实质公平;政府相关部门可通过设立专门机构、落实信息披露义务加强对汽车销售领域的行政监管;行业协会应发挥作用,构建行业信用体系,畅通信息交互渠道,以实现社会共治背景下的多方位保护汽车消费者知情权。     

消费知情权的保护——以消费信息义务为视角

消费知情权是法律为了弥补消费者的消费信息劣势而赋予其的特殊权利。本文分析了消费者消费信息劣势产生的原因,并由此关注我国现行的消费者消费知情权保障制度存在的问题。最终以消费信息义务为视角分别论述了经营者、政府、消费者相关组织等主体所负有的消费信息提供义务并比较了各个主体提供制度的功能优势及缺陷。     

房地产市场中消费者知情权受侵害原因分析及解决途径

房地产市场中消费者知情权能否得到保护关系到房地产市场能否健康发展。现阶段由于市场监管不到位、信息不对称、房地产经营者经营的垄断使得消费者知情权受到侵害。因此有必要采取措施保护消费者知情权。     

论消费者知情权的性质

消费者知情权已经超越了民事权利的范畴.同时,消费者知情权可最后归结到人权中的生存权,但又具有其他权利的性质.消费者知情权应属于一种经济法上的权利.用经济法权利的观点重新审视我国的消费者知情权并建立相关的配套制度,有助于更好地保护消费者权利,推动消费者保护立法目的的实现.     

从“剑拔弩张”到“握手言和”——浅议消费者知情权和经营者商业秘密权的冲突解决

商业秘密权所保护的信息和消费者知情权所应了解的信息可能相重合或由于这两种权利界限的模糊,导致经营者商业秘密权与消费者知情权冲突的现象时有发生.结合我国的实际情况,应尽在利益平衡原则的指导下,结合权利位阶原则、权利限制原则,合理考虑消费者的弱势地位,在法律规定中划清二者边界,个案中在认定消费者知情权代表公共利益的基础上发挥人民陪审制度的优势,正确认定经营者商业秘密权的所代表利益的性质,针对具体情况对经营者商业秘密权与消费者知情权作出合理限制；同时充分发挥政府的协调指导作用,通过完善质量认证制度、商品质量安全市场准入制度制度和具体个案官方介入确认等方式,以期使经营者商业秘密权与消费者知情权冲突得到最大程度的协调.     

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.     

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.”     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)