香港雇佣条例简介

香港的劳工法例主要是追随英国的劳工法例及其一些国际劳工公约。香港的雇佣条例可追溯自一九六八年以来所颁布或修订之条例。主要的内容包括:雇佣契约之终止方法;试用期;暂时停工;工资期;支付工资之时间、方法及地点;年终酬金;扣除工资;雇主须提供有关工资及雇佣条件之资料;保障女性雇员在分娩假期中免受解雇,休息日;防止歧视职工会;遣散费;长期服     

香港《偷渡者条例》的理论探讨——兼论与内地偷渡有关法律的比较分析

香港作为世界著名的自由贸易港之一，偷渡活动非常猖獗。香港法例第83章《偷渡者条例》则是目前香港打击海上偷渡活动的主要法律依据。文章在对《偷渡者条例》的基本内容进行阐述的基础上，与中国内地关于偷渡的相关法律规定进行比较分析，从而对香港《偷渡者条例》的有关法律特点有更清楚的阐述。     

香港专利条例修订评述

香港原有的专利制度已推行十余年,为了香港经济的长期发展并顺应国际重视知识产权制度的潮流,香港于2011年对专利条例进行修订,深入改革专利制度,目前《2015年专利(修订)条例草案》已获通过,并形成《2016年专利(修订)条例》.此次改革涉及三大内容:建立原授专利制度、优化短期专利制度及规管专利从业人员.其中最为关键的是“原授专利”制度的建立,这将从根本上改变香港的标准专利制度.此次改革不仅促成了香港知识产权署与国家知识产权局的紧密合作,还将大大改善香港的知识产权环境,推动经济持续发展.     

九七前香港新闻法例的变动趋势(续)

(四)过去三十年来新闻法例的修订从一九八五年六月以来,十条与大众传播媒介有关的条例中,有六条作了重大的修订。首先引入可能严重侵犯意见表达与新闻自由的是《立法局(权力及特权)法案》。跟着修订的有《不良刊物条例》《管制刊物综合(修订)条例》《公安(修订)条例》、《电     

香港与内地知识产权法律制度比较(下)

三、版权保护制度1973年，香港政府曾制定过一个《版权条例》，目的是将英国的《版权法令》作一些增补性修改之后延伸适用于香港。为了适应香港回归这一新的需要，香港制定了自己新的（版权条例》。新的（版权条例）是以英国1988年《版权法令》为蓝本，根据香港基本法第139条的     

港澳两地有组织犯罪之立法比较

立法背景香港惩治有组织犯罪的法律主要有《社团条例》和《有组织及严重罪行条例》。早在１８８７年，香港政府就制定了一项《三合会及非法会社案例》，这是社团条例的最初雏形。１８８９年，香港政府参照英国的有关法律，制定颁布了《地方社团条例》，这是香港的第一部社...     

香港新公司条例修改概要

新《公司条例》（香港法例第622章）（下称“新条例”）於2014年3月3日开始实施，标志着香港公司法踏进新纪元。新条例旨在达致的四个主要目的，是加强企业管治、方便营商、确保规管更为妥善及使公司法例现代化。     

简述香港法例的特征

自1843年香港设置立法局以来,制定通过的成文法《条例》及其附属法规达1130余章。这些经汇编并活页装订成31大卷的香港法例,是香港地区平时实际运作的主要法则典据,长期来对促成香港的稳定和繁荣起着重大作用。本文试就香港法例的特征略作综合评述,以供参考。一、尽是单行法规。香港法例,具体而言乃指由立法局制定通过的成文《条例》及其附属法规,全部系针对某项事物载有各项规定的单行法规。二、内容涉及面广。上文已述,各类《条例》系针对某项事物作出规定,但所涉面广,遍及各行各业各种事物。如影响广泛和与市民生活密切相关     

我国地理标志立法模式的选择

地理标志是WTO中的《与贸易有关的知识产权协议》中提出的应给予保护的一种新的知识产权,同商标、专利和版权等传统知识产权并列,要求WTO的各缔约国或地区给予保护。我国2001年修订的《商标法》中也增加了对地     

网络侵权与BT刑事犯罪

本文主要介绍了以BT为代表的P2P技术以及该技术给网络版权带来的挑战,并从控、辩、审和社会公众的角度对香港特区侦办的全球首宗BT刑事犯罪案进行了深层次的分析。追究BT侵权行为的刑事责任彰显了香港特区政府打击网络侵权罪行的决心,有利于更好地保护网络版权。     

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.