从宁波工艺品公司案看我国法院对涉外仲裁协议的监督

国家法院对仲裁协议实施监督的核心问题,就是仲裁协议的效力和仲裁庭管辖权的认定：在仲裁程序开始之前,法院就应当根据另一方当事人的请求,令当事人将协议项下的事项提交仲裁解决,除非法院认定仲裁协议无效、失效,或者不能履行;在仲裁程序开始之后,法院仍然有权根据一方当事人的请求对仲裁协议有效性和仲裁庭的管辖权问题进行审理,法院的此项权力来源于法院地国的国内法;在仲裁程序结束之后,当事人还可以裁决所依据的仲裁协议无效为由,申请法院撤销此根据无效仲裁协议作出的裁决,或者拒绝承认与执行此裁决。但如果当事人在仲裁程序中放弃了对仲裁协议有效性或者仲裁庭的管辖权提出异议的权利,则当事人在裁决作出就不能再以仲裁协议无效或者仲裁庭对仲裁协议项下的争议没有管辖权为由,请求法院撤销或者拒绝执行此仲裁裁决。     

质疑仲裁裁决的理由及撤销仲裁裁决后的救济方法

英国和香港的仲裁法都为仲裁当事方在获得仲裁裁决后提供了三种类型的救济方式，从而能够以适当的方式对仲裁裁决进行修改、变更、发回重审，甚至在某些情况下撤销仲裁裁决或宣告仲裁裁决无效。在修改或变更裁决时，相关修改或变更将作为仲裁庭裁决的一部分而生效。当裁决被法院发回仲裁庭要求重新考虑时，仲裁庭就有责任在一定期限内就所发回的事项作出一个新的裁决。但是，由于在裁决被部分或全部地撤销或者宣告无效时，相关裁决就如同从未作出一样，也就使得原本需要仲裁的纠纷或争议处在待决状态。在这种情况下，仲裁双方当事人就需要更进一步的救济方式来继续解决相关纠纷或争议。从英国及香港仲裁法的视角，对质疑仲裁裁决的理由及撤销仲裁裁决后的救济方法加以解读，并尝试就中国法下的相关问题提供立法建议。     

破产案件的可仲裁性分析

争议事项的可仲裁性（arbitrability）问题在国际商事仲裁中占有重要的位置，它直接涉及到仲裁协议的有效性、仲裁管辖权以及仲裁裁决的效力。而关于可仲裁事项的概念，学者们又是众说纷纭，通常认为可仲裁性是可以在各国公共政策所允许的范围内通过仲裁解决的争议的界限。各国立法者在决定争议事项的可仲裁性问题时，多是基于本国公共利益和政策的衡量，从而在可仲裁与不可仲裁的争议事项之间划出一条明确的界限。一旦仲裁协议事项超越了这条界限，即视为与公共政策相抵触，仲裁协议将归于无效。     

新加坡国际仲裁中心仲裁规则

(第三版,2007年7月1日起施行)第一条适用范围及解释(一)当事人同意将争议提交新加坡国际仲裁中心仲裁的,视为已同意按照本规则进行和管理仲裁。本规则与当事人不能自行减损的仲裁准据法中的强制性规定相抵触的,从其规定。(二)本规则中。裁决系指仲裁庭对争议实体事项作出的决定,包括临时裁决、中间裁决、部分裁决或者终局裁决;     

国际商事仲裁的法律适用

国际商事仲裁是指国际商事交往中双方当事人通过协议自愿将他们之间的争议提交某一临时仲裁庭或某一常设仲裁机构审理,由其依据法律或依公平原则作出裁决,并约定自觉履行该项裁决所确定的义务的一种制度。国际商事仲裁的法律适用问题,是仲裁庭在裁决争议时所遇到的重要且复杂的问题,它不仅关系到双方当事人订立的仲裁协议是否有效、仲裁程序是否公正、合法,而且关系到双方当事人的实体权利和义务以及仲裁裁决的可执行性,于维护正常的国际商事关系具有重要意义,向为当事人和仲裁员所关注。本文拟从仲裁协议、仲裁程序和实体问题的法律适用三个方面来论述这一问题。     

国际仲裁中的排除协议及其适用

国际商事仲裁中的排除协议是当事人约定排除国家法院撤销在其境内作出的仲裁裁决的权力的安排。根据相关国家对国际商事仲裁中排除协议的立法与司法实践,可对我国《仲裁法》的修改提出如下建议:可以考虑对外国仲裁机构适用其仲裁规则就我国当事人与外国当事人之间的争议在我国境内作出的仲裁裁决实施撤销权的司法监督;此外,也可以借鉴国外有关允许与我国没有利害关系的外国当事人通过订立排除协议的方法,排除这些外国当事人之间就他们之间的争议向我国仲裁委员会申请仲裁,就仲裁庭在我国境内作出的仲裁裁决向我国法院申请撤销的司法监督。     

仲裁协议的效力分析

仲裁协议是仲裁程序启动的基本前提。仲裁协议的有效性问题直接关系到仲裁庭作出的裁决能否得到承认和执行。本文从仲裁协议无效与失效的情形以及仲裁协议效力异议的认定全方位分析仲裁协议的效力。     

仲裁申请人撤回请求问题的法律分析

在仲裁案件中，仲裁程序的终止主要包括裁决和撤案两种形式。其中以裁决形式终止仲裁程序包括仲裁庭经审理后根据法律和认定的事实作出裁决，以及当事人之间达成和解协议后仲裁庭按当事人的和解条件以裁决书的形式记录和解作出的裁决；以撤案形式终止仲裁程序则包括当事人各方之间达成和解协议后申请人撤回仲裁请求，以及在当事人之间并未达成和解的情况下申请人撤回仲裁请求，或者因为申请人的仲裁程序中的不作为被视为撤回仲裁请求，仲裁庭最终终止了仲裁程序。     

浅析临时仲裁

临时仲裁是根据双方当事人的仲裁协议,在争议发生后由双方选定的仲裁员临时组成仲裁庭,解决争议,并在审理终结作出仲裁裁决后即行解散的仲裁。临时仲裁具有许多的优点。在许多国际公约都承认临时仲裁的效力的情况下,我国不承认临时仲裁的效力,使我国执行相关国际公约所承担的义务与享有的权利不对等。     

论国际商事仲裁中涉及贿赂的合同的仲裁

在国际商事交易实践中存在着贿赂等腐败现象 ,一些商事合同的实际目的是向外国政府官员行贿。由于这些涉及贿赂的合同中常包含有仲裁条款 ,因此给仲裁界与司法界带来了理论与实践上的难题。本文对涉及贿赂的合同争议的可仲裁性、仲裁庭对涉及贿赂的合同争议的审理以及基于贿赂合同的仲裁裁决的承认与执行等几方面问题进行了探讨 ,作者认为 :涉及贿赂的合同争议具有可仲裁性 ;根据应适用的法律 ,如果仲裁庭认定存在贿赂的事实 ,应认定此类合同无效 ;对于涉及贿赂问题的仲裁裁决 ,如果法院认定情况属实 ,应以公共政策为由 ,拒绝承认与执行     

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.      

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.     

Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes. This is a revised version of a paper presented at the XVth Congress of the International Association of Buddhist Studies, Atlanta, Georgia, USA, June 23-29, 2008. I wish to acknowledge financial assistance from the Arts Research Board, McMaster University.