日本知识产权高等法院

从20世纪90年代开始，日本经济就一直处于停滞不前的状态，日本总结其原因后提出了“信息创新时代，知识产权立国”的建设方针。知识产权施法改革也是日本知识产权立国的重要内容。2005年4月1日日本成立知识产权高等法院，统一审理知识产权民事和行政上诉案件，优化司法复审资源配置，有效保护知识产权。日本知识产权高等法院其实并不是一个独立的高等法院，它属于东京高等法院；但是它又是一个相对独立的机构，有自己的法院院长，有独立的法官和独立的专门委员。日本知识产权高等法院设置有其自己特色，如专门委员制度、大合议制度，管辖分为技术型案件和非技术型案件。结合日本知识产权高等法院的特点和我国知识产权法院发展的情况来看，日本知识产权高等法院模式对我国知识产权法院的设立及发展有一定的借鉴意义。     

韩国特许厅发布2010年度报告

韩国特许厅日前公布《2010年度报告》，对2010年度知识产权申请审查业务、国际合作、知识产权培训等工作进行了回顾和总结。2010年，韩国特许厅共受理发明专利、实用新型、外观设计及商标申请362，074件，     

设置综合知识产权审判庭的理论思考与路径选择

《国家知识产权战略纲要》和《人民法院第三个五年改革纲要》均明确提出：要完善知识产权审判体制，研究设立综合知识产权审判庭和探索设立专门知识产权法院。2010年4月全国法院知识产权审判工作座谈会上，王胜俊院长在贺信中要求：     

美国联邦巡回上诉法院特色机制及对我国的借鉴

设立知识产权专门法院以审理知识产权案件的做法是当今国际主流，然而我国自拥有知识产权制度以来，便始终处于面向“三审合一”模式的缓慢衍进之中。我国知识产权专门法院体系随着《关于在北京、上海、广州设立知识产权法院的决定》的施行虽有渐成之势，但是仍未能触及设立全国性知识产权法院的问题。鉴于中美两国知识产权环境的相似性以及密切的贸易关系，我国在知识产权法院的创设问题上可以借鉴“美国模式”的经验。了解围绕联邦巡回上诉法院而建立的美国诉讼体系，对解决我国所面临的“司法与行政双轨制”“循环诉讼”以及知识产权法官选任等问题具有相当价值。     

评基层法院知识产权司法保护的基础结构

在2011年11月召开的全国法院知识产权审判工作座谈会上,最高人民法院副院长奚晓明指出,最高法院不断加强知识产权审判基层基础建设,创新基层工作指导方式,实施了"三五工程",就是在五所大学设立知识产权司法保护理论研究基地;在五个中级法院设立知识产权司法保护调研基地;确定五个区法院为知识产权审判基层示范法院。推动建立更为科学的知识产权审判体制和工作机制,是最高人民法院坚持知识产权审判领域改革创新的一个重要方面。从中级法院、基层法院知识产权案件管辖布局的优化,到进一步推广涉及知识产权民事、行政和刑事案件"三审合一"的试点工作,可以看到知识     

中国知识产权法院的愿景及其实现路径

中国知识产权专业审判组织的建构始自20世纪90年代,知识产权法院是其自然延伸。设立知识产权法院有诸多理由,如促进司法统一、提高程序效率、强化知识产权保护、树立良好国际形象、试点司法改革等,但并不能从理性上由此得出知识产权法院具有必然性的结论。因而,知识产权法院是综合政策的结果。知识产权法院在我国应定位于专门法院,其建立与完善是一个长期的过程。有必要借鉴域外知识产权法院的经验,并结合现实国情,建立有中国特色的知识产权法院制度。知识产权法院的建设还应置于司法改革的背景下,在司法体制、机制以及知识产权特别程序制度方面进行探索,为全面的司法改革积累经验。     

美国联邦巡回上诉法院的演进及启示——兼谈我国知识产权审判体制改革的方向

虽然我国已在北京、上海、广州正式设立了知识产权法院,但知识产权审判体制改革仍需进一步深化.在国际层面上,美国联邦巡回上诉法院属于较有特点的一种知识产权法院模式.通过对其设立动因、组织架构、实际效用及引发的争议进行深入考察,结合美国的政治结构、经济形势、司法传统,可以较为客观地认识美国联邦巡回上诉法院发挥的作用.我国知识产权制度赖以发展的制度环境与美国不同,但美国联邦巡回上诉法院在美国专利保护中发挥的作用以及演进轨迹,能够为我国知识产权法院在知识产权保护中发挥的功效提供更为理性的认识,进而为知识产权审判体制的进一步变革提供有益的启示.     

知识产权专门法院“设立之争”

正在新一轮司法体制改革之时,《关于设立知识产权法院的方案》的通过使筹备已久的知识产权专门法院呼之欲出。跨区设立、集中审理还是"三审合一"?关于知识产权专门法院的设立模式成为民间热议的焦点6月6日,中央全面深化改革领导小组第三次会议审议通过《关于设立知识产权法院的方案》,讨论已久的知识产权法院设立问题尘埃落定。跨区设立?集中审理?"三审合一"?知识产权法院的方案设计及由此可能产生的问题成为社会各界讨论的热点。设立知识产权专门法院的讨论由来已久,自上世纪90年代起,学界就有呼吁设     

探索中的俄罗斯联邦知识产权法院

俄罗斯联邦知识产权法院是司法改革的产物。俄罗斯国家转型以来，特别是加入WTO以后，为加强对知识产权的司法保护力度，对全国司法体系特别是仲裁法院系统进行了一系列的变革，知识产权法院正是在这样的历史背景下应运而生。作为俄罗斯仲裁法院系统内设置的审理知识产权案件的专门法院，俄罗斯联邦知识产权法院的设立与运行标志着俄罗斯在知识产权司法保护方面进入了一个全新的时代。了解俄罗斯联邦知识产权法院设立的历史背景、组织架构、审判职能、管辖范围及其在俄罗斯法院体系中的地位，加强中俄双方在知识产权司法保护方面的交流与合作，对于我国法学研究和司法实践具有现实价值和借鉴意义。     

设立什么样的知识产权法院

正2014年8月31日,十二届全国人大常委会第十次会议通过了《关于在北京、上海、广州设立知识产权法院的决定》(以下简称《决定》),中国设立知识产权专门法院的法律方案正式出台。为落实这一《决定》,最高法院9月10日召开知识产权法院筹建工作座谈会,研究部署组建知识产权法院的各项工     

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.     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

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.     

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.