试论著作人身权的权利限制——一起委托作品著作人身权纠纷引发的法律思考

著作人身权,是发表、署名权、修改权和保护作品完整权的统称,而不是泛指作者作为自然人所享有的人身权.这些权利虽与作者的格利益和身份利益有着密切联系,但不同于传统民法中的人身权,因此,不能根据传统民法原理推导出著作人身权不能与作者的人身相分离的结论.在委托作品合同关系中,除署名权以外的著作人身权的归属是可以由合同约定的.此外,著作人身权还要受到相关法律和习惯,尤其是行业惯例的限制.     

离婚案件涉及著作权问题的处理

随着经济的发展和社会的进步,离婚案件中涉及知识产权的情况越来越多,并成为处理离婚案件的难点问题。本文拟就著作权在离婚案件中的处理问题作一探讨,与大家商榷。 一、著作权不能作为夫妻共同财产予以分割 著作权(有的国家称作版权)是作者对其创作的文学艺术和科学作品享有的专有权利,它包括两个方面的内容,即著作人身权和著作财产权。著作人身权是作者对自己的智力创作作品所享有的以人身利益为内容的权利,包括发表权、署名权、修改权、保护作品完整权等。它是随作品的产生而产生,为著作权人所享有的精神权利,与作者人身不可分离,是作者专享的不得转     

数字技术VS作者精神权利制度

一、问题的提出 长期以来,大陆法系著作权法都十分关注作者的署名权、发表权、修改权、保护作品完整权等精神权利,而英美法系的版权法则更注重作者财产权的保护.不少英美法学者担心作品精神权利的存在将对版权经济利益的开发利用产生负面影响,1数字技术又进一步加剧了这种质疑.有一些英美学者甚至已经断言,由于大部分精神权利从本质上不符合数字时代的要求,终将在数字技术的冲击下失去继续存在的理由.2无论如何,数字技术对精神权利的挑战的确不能忽视.     

作品精神权利的秩序价值

影视“恶搞”现象引发了笔者对作品精神权利秩序价值的思考。根据洛克的“劳动财产学说”,作品是作者劳动的结果,作者应当享有署名权、发表权、修改权、保护作品完整权等权利,总之,作品精神权利秩序价值具有正当性。精神权利的秩序价值在现实中又具体表现为一定的秩序状态,这一秩序状态对于鼓励创作、提高效率都具有重要意义,一旦当作品精神权利所确认的秩序状态受到破坏时,法律的救济功能则会力求恢复原有秩序状态或重建新的秩序状态进行救济。     

论“署名权”应改为“保护作者身份权”

我国现行著作权法中规定的"署名权,即表明作者身份,在作品上署名的权利"与我国著作权法第三次修订草案送审稿中曾拟定的"署名权,即决定是否表明作者身份以及如何表明作者身份的权利"的表述,都以偏概全,名不副实。其实署名权是表明作者身份权的下位概念,表明作者身份权又是保护作者身份权的下位概念。建议在我国著作权法第三次修改中,将"署名权"改为"主张作者身份和反对损害作者身份的权利"的保护作者身份权。我国著作权法中的著作人身权应当由保护作者身份权、保护作品完整权与发表权共同构成。     

论网络著作权之精神权利

随着网络传播的发展,著作权扩张到网络环境中。为实现著作权保护的目的,保障公众利益,促进网络信息自由流通,顺应对著作权人精神权利尊重和保护的国际主导倾向,著作权人应该得到网络著作权之精神权利的保护。网络著作精神权利的内容包括发表权、署名权、修改权和保护作品完整权。     

论作者精神权利的几个理论问题──兼与郑成思同志为代表的学者商榷

作者精神权利（moralright）是著作权的基本内容之一，它包括署名权（righttoclaimauthorship）、又表权（righttopublishwork）和保护作品完整权（righttothehtegdtyofW0rk）①。尽管《著作权法》已经颁布、施行了多年，但在有关作者精神权利的理论问题上，学术界仍存有模糊认识．以郑成思先生为代表②认为作者精神权利的主体仅指自然人，而不包括法人和非法人组织。一、周林权利的主体是否包括法人或非法人组织从民法学的理论来看，精神权利属人身权的范围，即它是不直接体现为财产内容，但与人身紧密联系的一种权利。自然人是著作权主体…     

论作者精神权利的几个理论问题:——-兼与郑成思同志为代表的学者商榷

作者精神权利(moral right)是著作权的基本内容之一,它包括署名权(right to claim authorship)、发表权(rightto publish work)和保持作品完整权(right to the integrity of work)。尽管《著作》已经颁布、施行了多年,但在有关作者精神权利的理论问题上,学术界仍存有模糊认识,以郑成思先生为代表认为作者精神权利的主体仅指自然人,而不包括法人和非法人组织。     

试论版权中的精神权利

版权中的精神权利是指创作文学、艺术和科学作品的人对其作品所享有的一种人身非财产权利。精神权利是版权的重要组成部分,一般说来,它包括以下数种权能:作品发表权,即作者决定是否发表作品及发表方式的权利;署名权,即作者决定是否在作品上署名、署真名或者笔名的权利;作品修改权,即作者修改作品内容的权利;作品收回权利,即作者在一定条件下将已发表的作品收回的权利,它是     

署名权主体规则的困惑及思考

我国著作权法有关作者、著作权人、署名权的规则,没有明确署名权的主体究竟是作者还是著作权人,需要在考察域外立法例的基础上,从法理层面进行分析论证,重新审视作品、作者、署名权、著作权背后的价值理念,重构作品之上的权利体系。应该采用二元论,将作者权与著作权分置。作者权定性为作品创作事实的确认机制,由创作者独享;著作权定性为作品经济利益的分配机制,由创作者与投资者分享。作者权中的署名权是表明创作者的身份,著作权中的署名权是表明著作权人的身份。     

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.     

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.     

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.     

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.)

     

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.