解释与转型：知识产权去“智力化”的阐明

知识产权制度正日益呈现出一种去“智力化”的倾向,越来越多不体现人类创造性的客体进入了知识产权的范围,以致很多学者开始惊呼知识产权在向所有权蜕变,但这显然是一种误解。本文基于一种本体主义的阅读进路,对知识产权语言中“知识”和“产权”之本质展开了解读。“知识产权机制”并非是人类智力成果的权利集合,而恰是一类产权构建技术的集合,是一类产权建构技术的代名词;知识产权机制与其说是统帅“智力成果”的范式类型,倒毋宁说是统帅“信息成果”的范式集合;知识产权制度去“智力化”之倾向并不是知识产权机制变异的表现,而恰恰是制度本身的一种良性回归。尽管如此,修改知识产权概念,使其内涵引向信息财产乃消解知识产权机制事实与规范之间的紧张对抗并非为最优安排;相反,构建一个更加上位的信息产权制度,使知识产权机制向信息产权制度演进则乃人类面临未来信息时代的最优选择。这既有利于知识产权机制的正本清源,也有利于人类社会未来的信息繁荣。     

劳动补偿冲动、类型化补充的限制与知识产权的边界

劳动学说并不能证明知识产权的正当性。如果以劳动为基础建立知识产权制度,就会产生知识产权保护无限扩大的危险。知识产品自身具有非物质性和有益外部性,这一特征使得其与有形财产区别开来,并且无法与有形财产适用同样或者类似的法律制度。由于知识产权给第三人带来广泛的信息收集和加工成本,知识产权制度需要坚持知识产权法定主义原则。通过知识产权法和反不正当竞争法,立法者已经对智力成果提供了完整的保护。因此在知识产权和反不正当竞争法保护的权益之外,适用其他民事法律制度保护智力成果必须慎重。更需要注意的是,民法上的有些制度设计通常无法适用于知识产权。对于不属于知识产权保护范围的智力成果,司法者正确的做法是暂不予以保护而留给立法者决定。     

知识产权与竞争法

一、知识产权与竞争法在实现有效竞争目标上的离合知识产权制度的根本功能是在人类智力成果和信息资源方面确立产权,以保护“信息”这种最有价值和非同寻常的无形资源。新信息的生产者在一个不受管制的市场中回收它的价值是困难的,只有通过给予一定的垄断权,该生产者才有一种强有力的刺激去发现新思想①。知识产权法是这种智力成果垄断权的“授权法”,通过“禁”和“行”两方面的详细规范,赋予信息生产者或创作者个体在一定地域和时间内排除他人使用其信息资源的权利。这种权利的内容十分广泛,不仅包括法律对人类智力创作成果的保护,…     

知识产权法和竞争法之间的关系研究

随着人类文明的发展，知识产权法已经成为各国保障智力成果所有者有效权益的重要途径，这在一定程度上促进了科学的发展与社会的进步。由于近几年来对智力成果的窃取问题越来越多，这就要求法律的保障。知识产权法以及竞争法作为智力成果的两大法律，通过各自的方式对智力成果进行保护；同时也互相弥补着彼此的不足，从根本上对知识产权所有者的权益进行保护。知识产权法与竞争法的关系是对立统一的，即便在理论上来讲双方处于对立的层面，但其所保护的目标群体是一致的。     

集成电路布图设计的知识产权性质和特点

集成电路布图设计不同于发明 ,不同于作品 ,不同于技术秘密 ,它是智力劳动的成果 ,是无形的、具有创造性和实用性以及独立的知识产权客体。我国目前还没有保护集成电路布图设计的单行法规 ,只能将其纳入知识产权法的保护范围。一俟条件成熟 ,便可制定集成电路保护法。     

论外层空间活动中的知识产权

在外空活动商业化和私有化不断加强的情况下,外空活动中的知识产权问题日渐凸显。目前,由于知识产权国际公约和相关的国际外空法均未明确规定外空智力成果的知识产权归属与保护,加之知识产权的地域性和专有性与外空人类财产的共享性相冲突,导致外空活动中的知识产权保护存在一定困难。为此,有必要解决知识产权法与外空法之间的冲突与协调、知识产权法的适用和实施、智力成果的知识产权归属、卫星遥感数据和卫星直播中的知识产权保护、植物新品种的保护、外空技术强制许可等问题。     

竞争法对知识产权的保护与限制

竞争法是维护市场经济制度下竞争自由原则的基本法律。知识产权是对创造性智力成果及工商业标记所享有的权利。在知识经济时代,创新日益成为获得竞争优势的重要手段,而伴随着市场竞争的加剧、竞争手段的翻新,当某些类型的知识产权在难以受到传统知识产权法保护时,需要借助竞争法获得保护;由于知识产权可带来市场优势地位,权利人有时超出知识产权法所赋予的权利范围行使权利,此时则需竞争法对此加以限制。因此,竞争法在对知识产权提供保护的同时,约束知识产权的行使不超出法律规定的限度,以避免对竞争自由及创新带来不利影响。     

论知识产权的界定

一、界定前提──知识产品与物 商品生产的发展使知识产品本身成为财富和商品，并成为法律保护的对象。知识产品作为知识产权的客体，是指人类创造性的劳动成果，即人类对事物本质和规律的理性认识或科学成就。这种劳动成果可以被投入到生产、经营或生活中去，转变为有形的，能带来物质材富和精神收益的产品。对知识产权客体的论及，学者采用了不同的词语，有“知识产品”、“精神产品”、“智力成果”几种不同的表述。比较起来，知识产品是恰当的，因为：（１）智力成果不都是知识产权的保护对象，《建立世界知识产权组织公约》第二条规定…     

也论知识产权的属性

本文认为,知识产权是一种人们就其创造的无形的非物质财产——智力成果与工商业信誉——所依法享有的权利,对其外延应以“创造性成果权利”与“识别性标记权利”取代传统的工业产权与著作权的二分法体系;知识财产权体现为所有权与用益权两种,知识财产所有权的权能表现迥异于有形财产所有权;处于同一个层面、反映知识产权普遍属性、足以表明知识产权与物权的区别等是评述知识产权特点的标准,知识产权的特点只应是地域性与时间性;地域性与时间性的存在取决于知识产权保护对象的属性。     

知识产权犯罪若干问题研究

一、知识产权与犯罪知识产权是专利权、商标权、著作权（亦称为版权）等具有某些共性的民事权利的统称,简而言之,知识产权是基于创造性的智力成果而依法产生的专有权利。部分知识产权,如著作权,具有人身权和财产权相统一的属性,或者说具有精神权利与经济权利相统一的属性,但从总体上看,知识产权主要属于财产权的范畴。知识产权中的一部分,依法直接由智力成果创造者享有或者由智力成果创造者向有关国家机关     

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.)