借款保证保险合同纠纷案件的审理之我见

中国法律对保证保险的法律性质未作明确界定。保证保险是一种保险还是一种保证担保的方式，理论界尚有争论。但是中国司法界和保险界对此采取了折衷的态度，认为保证保险是以保险形式出现的保证担保。人民法院在审理借款保证保险合同纠纷案件时，应当将借款合同纠纷和保证保险合同纠纷一并审理；在适用法律时首先适用保险法的规定，在保险法没有规定或者适用保险法的规定将违背保证保险合同目的的时候，应当适用担保法的规定。在保证保险期间内保险事故发生，保险公司不能免除赔偿责任。     

保证保险是保险,不是担保——与梁慧星先生商榷

保证保险是一种比较新的保险类型,在理论和实践中产生了诸多争议。梁慧星先生撰文认为,保证保险实质上是担保,因此在法律上应该适用《保险法》和《担保法》,进而提出了保证保险法律适用的具体规则。本文不赞成该文观点,认为保证保险依然是保险,在法律适用上应该适用《保险法》和《合同法》,而不能适用《担保法》。     

保证保险承保人的追偿权如何定性

汽车消费贷款保证保险合同涉及的法律关系十分复杂，同时还涉及千差万别的合同订立与履行的事实情况，但相关的法律规定却因我国汽车消费信贷业务起步较晚而不够健全。无论理论界还是司法实务界对保证保险的性质、保证保险与保证的关系以及操作层面等诸多问题都存在重大争议。     

按揭贷款购车履约保证保险法律关系研究

近年来,越来越多的人通过银行提供的按揭贷款业务来购买汽车,但银行为了降低自身的风险,往往要求消费者将所购车辆作为抵押物或提供保证人,同时还必须向保险公司投保保证保险。然而,由于我国《保险法》及相关的保险法律规范对"保证保险"未作规定,导致实践中产生大量纠纷,而法院在审理时由于没有相应的依据,因此案件的判决结果往往大相径庭。本文主要是分析按揭贷款购车履约保证保险中存在的法律关系。     

消费贷款保证保险法律关系解读——兼议保险机制介入消费贷款风险分散领域的模式

本文所探讨的消费贷款保证保险,是指消费贷款的借款人根据贷款人(提供消费贷款的金融机构)的要求,作为投保人请求保险人担保自己信用的一种保险。在实践中主要包括机动车辆消费贷款保证保险和商品房抵押贷款保证保险两种类型。本文试图通过深入分析消费贷款保证保险法律关系的性质,得出这一保险品种不应该在消费贷款风险分散领域中继续存在的结论,以期对确立保险机制介入消费贷款风险分散领域的合理模式问题提供参考。     

浅析保证保险合同的性质

从上个世纪90年代后期开始,我国保险业推出一种名为"保证保险"的新险种.但各地法院在审理涉及保证保险案件的过程中,由于对保证保险的法律性质存在认识上的差异,导致运用不同的裁判依据,作出了不同的审判结果.本文对保证保险的定义,保证保险合同的法律性质和保证保险合同的法律规范的适用三个问题进行探讨,以促进我国保证保险立法的完善和裁判上的统一.     

浅谈对保证保险的立法建议

保证是担保的意思,在民事法律关系中,保证是债的担保的一种合同形式。保证保险在我国保险业中属于一个新的险种。自从保险公司开展这项业务以来,由于自身经验不足,风险防范能力差,遇到了一系列早年出现在银行业上的信用危机。本文从保证保险的性质出发,对这一新生事物提出了相关见解。     

审理机动车辆消费贷款纠纷案件的几个具体问题分析

一、保证保险合同的法律性质。关于保证保险合同的性质,中国保监会与最高人民法院有不同的认识。中国保监会认为,保证保险是财产保险的一种,是保险公司为银行提供的消费者的履约保险;最高人民法院(1999)经监字第266号复函则认为,保证保险虽是保险人开办的一个险种,其实质是保险人对债权的一种担保行为。《最高人民法院关于审理保险纠纷案件若干问题的解释(征求意见稿)》第34条规定:“保证保险合同是为保证合同债务的履行而订立的合同,具有担保合同性质”。     

贷款保证保险合同法律问题研究

随着市场经济的迅速发展．人们采用贷款方式进行消费越来越普遍,进而贷款保证保险合同所产生的法律纠纷也屡见不鲜。本文从贷款保证保险合同的法律属性和法律定位入手,结合司法审判实践,对贷款保证保险合同纠纷在适用中的疑难和争议较大的问题进行探析,并提出自己的见解。从贷款保证保险合同存在问题的根源上进行分析并提出完善的相关建议,以期为当前的司法审判实践提供参考。     

保证保险合同若干法律问题研究

保证保险一般作为分期付款消费的一种履约担保,由于当前没有调整此类合同关系的相关法律规定,审判实践中做法各异,相同类型的案件常常在不同法院中出现不同的判决结果。对此,有必要对保证保险合同的性质、法律适用、合同的独立性和各合同主体的诉讼地位等实践中争议较大的法律问题进行比较分析,以期为当前法院审理车贷案件提供理论上的参考。     

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.