浅析房屋租赁合同纠纷司法解释对银行业务的影响

为顺应房屋租赁行业的发展,处理房屋租赁纠纷在审判实践中存在的新情况、新问题．最高人民法院于2009年7月30日公布了《最高人民法院关于审理城镇房屋租赁合同纠纷案件具体应刚法律若干问题的解释》（法释[2009]11号,以下简称《司法解释》）,该《司法解释》于2009年9月1日起开始施行。《司法解释》共25条,分别从房屋租赁合同范围、合同效力、装饰装修、承租人优先购买权、抵押权等方面对房屋租赁合同作了解释。     

司法部关于执业律师以公民身份接受当事人委托参与诉讼并在诉讼中牟取当事人争议的权益应当适用《律师法》有关规定给予处罚的批复

[文(令)号]司发函[2005]234号[公布日期]2005·8·11[类别]行政法·司法行政福建省司法厅:你厅闽司(2005)169号《福建省司法厅关于执业律师以公民身份接受当事人委托参与诉讼并在诉讼中谋取当事人争议的权益是否适用〈律师法〉第四十四条第(七)项规定予以处罚的请示》收悉。经研究,现批复如下:律师无论以律师身份还是非律师身份接受委托承办案件,其行为均应当符合《律师法》的规定。对于有违反《律师法》规定的行为的,应当依法处理。因此,执业律师以公民身份接受当事人委托参与诉讼并在诉讼过程中谋取当事人争议的权益的,应当适用《律师法》…     

无权处分订立买卖合同的效力——对《法释〔2012〕7号》第3条的思考

正我国《合同法》于1999年颁布以来,法律人士对第51条规定的无权处分是否得当,一直有所讨论。就此,最高人民法院于2012年5月10日发布了《关于审理买卖合同纠纷案件适用法律问题的解释》(法释〔2012〕7号)(下称法释[2012]7号),其中第3条对此作出了回应,但笔者发现其与《合同法》第51条规定并不     

中华人民共和国最高人民法院、最高人民检察院颁布的司法解释

《最高人民法院关于审理行政许可案件若干问题的规定》（2009年11月9日由最高人民法院审判委员会第1476次会议通过2009年12月14日公布自2010年1月4日起施行法释[2009]20号）     

浅议刑事附带民事诉讼的精神损害赔偿

按照我国《刑法》第36条和《刑事诉讼法》第77条的规定,因犯罪遭受经济损失或者物质损失的,可以提起附带民事诉讼。根据这一规定,最高人民法院在法释[2000]47号《最高人民法院关于刑事附带民事诉讼范围问题的规定》第一条第二款规定:“对于被告人因犯罪行为遭受精神损害而提起附带民事诉讼的人民法院不予受理。”2002年7月公布的法释[2002]17号《最高人民法院关于人民法院是否受理刑事案件被害人提起精神损害赔偿民事诉讼问题的批复》进一步认为:“对于刑事案件被害人由于被告人的犯罪行为而遭受精神损失提起的附带民事诉讼,或者在该刑事案件审结以后,被害人另行提起精神损害赔偿民事诉讼的,人民法院不予受理。”据此,因犯罪行为造成人身损     

中华人民共和国最高人民法院、最高人民检察院颁布的司法解释

《最高人民法院关于审理洗钱等刑事案件具体应用法律若干问题的解释》（2009年9月21日最高人民法院审判委员会第1474次会议通过2009年11月4日公布自2009年11月11日起施行法释[2009]15号）     

最高人民法院关于审理信用证纠纷案件若干问题的规定

[公布日期]2005.11.14[施行日期]2006.1.1[文(令)号]法释[2005]13号[类别]民商法·担保根据《中华人民共和国民法通则》、《中华人民共和国合同法》、《中华人民共和国担保法》、《中华人民共和国民事诉讼法》等法律,参照国际商会《跟单信用证统一惯例》等相关国际惯例,结合审判实践,就审理信用证纠纷案件的有关问题,制定本规定。第一条本规定所指的信用证纠纷案件,是指在信用证开立、通知、修改、撤销、保兑、议付、偿付等环节产生的纠纷。第二条人民法院审理信用证纠纷案件时,当事人约定适用相关国际惯例或者其他规定的,从其约定;当事人没…     

城市房屋拆迁工作规程

[公布机关]建设部[文(令)号]建住房[2005]200号[公布日期]2005.10.31[类别]行政法.城乡建设第一条为进一步规范城市房屋拆迁工作程序,加强拆迁管理,维护拆迁当事人合法权益,保障建设项目顺利实施,根据《城市规划法》、《城市房屋拆迁管理条例》及有关规定,制定本规程。第二条在城市规划区内国有土地上实施房屋拆迁,并需要对被拆迁人补偿安置的,适用本规程。第三条城市房屋拆迁管理工作程序是:拆迁计划管理、拆迁许可审批、拆迁补偿安置;必要时还应当依法进行行政裁决或者强制拆迁。城市房屋拆迁管理应当严格按照上述程序进行,前一程序未进行…     

最新司法解释

最高人民法院关于当事人对人民法院撤销仲裁裁决、的裁定不服申请再审人民法院是否受理问题的批复（一九九九年一月二十九日最高人民法院审判委员会第一千零四十二次会议通过）法释[一九九九]六号陕西省高级人民法院：你院陕高法［一九九八几十八号《关于当事人对人民法院撤销仲裁裁决的裁定不服申请再审是否应当受理的请示》收悉。经研究，答复如下：根据《中华人民共和国仲裁法》第九条规定的精神，当事人对人民法院撤销仲裁裁决的裁定不服申请再审的，人民法院不予受理。此更最高人民法院关于超过诉讼时效期间借款人在催款通知单上签字或…     

最高人民法院关于当事人达不成拆迁补偿安置协议就补偿安置争议提起民事诉讼人民法院应否受理问题的批复

(2005年7月4日最高人民法院审判委员会第1358次会议通过2005年8月1日法释[2005]9号公布自2005年8月11日起施行) 浙江省高级人民法院: 你院浙高法[2004]175号《关于双方未达成拆迁补偿安置协议当事人就补偿安置争议向法院起诉,法院能否以民事案件受理的请示》收悉。经研究,答复如下: 拆迁人与被拆迁人或者拆迁人、被拆迁人与房屋承租人达不成拆迁补偿安置协议,就补偿安置争议向人民法院提起民事诉讼的,人民法院不予受理,并告知当事人可以按照《城市房屋拆迁管理条例》第十六条的规定向有关部门申请裁决。此复。     

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.