核心规制与延伸监管:我国《期货法》调整范围之界定

在分部门立法的条件下,对我国《期货法》调整范围的界定应当以“核心规制与延伸监管”作为立法思路.核心规制方面,《期货法》应当以期货与期货交易的特征为基础,明确期货交易的标的是采用对冲交易机制的期货合约,而期货合约的标的是依合约安排能够决定合约价值的基础资产,从而实现对期货市场核心交易模式的有效规制.延伸监管方面,要将《期货法》塑造成一部衍生品市场的基本法律,运用中央对手方制度,将具有类似期货交易风险的场外衍生品纳入调整范围,同时要明确进行判断的标准和主体.在此基础上,从标的类型、交易程序和交易功能等角度入手,可以实现对《期货法》和《证券法》调整范围的有效划分.     

略论期货的法律含义及其特征

随着我国期货市场的蓬勃发展，期货市场立法的步伐不断加快，我国《期货交易法》已纳入了全国人大常委会的立法规划．但是，研究和制定期货交易法，首先必须明确期货的法律含义及其特征，使其能真正反映期货发展的独特的客观经济规律，避免以传统的、非期货的意识的渗入，影响我国期货法律体系的顺利确立和合乎期货市场调控体系的建立．因此，本文拟就期货的法律含义及其特征略加探讨．一、期货的法律含义期货是期货法律关系的客体，是期货投资者在期货市场中按既定的条件实入或卖出某种商品的媒介．在期货交易过程中，套期保值和投机获利是…     

论我国金融期货交易的立法思考

随着期货市场的全面快速发展及金融期货交易的引进,客观上需要更为完善的法治环境和法律保障,这有助于推进金融期货立法。我国金融期货交易发展至今、虽然构建了以《期货交易管理暂行条例》为核心的期货市场基本法律框架,但仍然存在立法上的缺陷。本文通过对中国金融期货交易和立法发展状况的分析,探寻了完善我国金融期货交易立法体系和监管体制之路。     

我国期货交易立法的基本原则

在我国,期货市场正处于初始阶段,期货法制建设方面还处于空白,为了使期货交易市场健康发展,使之趋向规范化、法制化,应尽快颁布《期货交易法》、《期货交易所法》、《期货交易委员会法》等配套法规,以期做到期货交易有法可依。我国期货市场立法应坚持如下基本原则:     

我国期货交易立法的基本原则

我国期货交易立法的基本原则彭真明近几年来，我国期货市场得到了迅速的发展，但期货法制建设却严重滞后，为了使我国期货市场能健康的发展，使之趋向规范化、法制化、适度化，应尽快制定《期货交易法》、《期货交易所法》等配套法规，以便做到期货交易有法可依。笔者认为...     

美国期货犯罪立法述评

期货犯罪是随着期货交易的出现而产生的一种经济犯罪，它对期货市场乃至整个利益、公共利益及市场经济的发展均有极大的危险性。因此，凡建立期货市场国家，大都很重视利用刑罚手段惩治这种犯罪。本文拟就美国的期货犯罪立法作些分析。一、美国期货与期货犯罪立法概况美国的期货立法并不是在期货交易产生的初期就开始的。期货市场在最初诞生的50多年里，并没有完善的法规和行政管理。政府对期货交易不进行法律监管，只有市场内部的法规自行管理。早期的规章制度都由期货交易所制定，政府与期货交易者之间是一种冷静和平相处的关系。第一次世…     

我国期货交易市场立法思考

为了加强对期货交易市场的管理,规范期货交易行为,保护客户合法利益,自1990年有了期货交易市场后,有关规范交易市场的法律法规就相继出台。这些期货与交易管理的全国性和地方性法规及行政规章的制订,对于尚处起步阶段的我国期货市场的稳定发展及于今后期货立法的开展,无疑起到了积极的作用。但是,纵观我国期货立法的现状,有关调整期货交易市场的法律制度还很不完善,存在着严重的缺陷,主要表现在:     

期货纠纷案件中若干民事责任承担初探

我国自期货市场开办以来，期货业已形成一定的规模，期货市场的规避风险、价格发现功能在社会主义市场经济运行中日益显现出来。但我国期货市场仍处于探索、发展、完善阶段，立法滞后，近几年来，期货市场违规开办、经纪公司交易资格欠缺、期货交易行为不规范问题相当突出，客户和经纪公司围绕民事责任承担的纠纷日益增多。1995年《最高人民法院关于审理期货案件座谈会纪要》（以下简称《座谈会纪要》）作为第一个审理期货案件的专门性法律文件，对人民法院审理期货案件具有重要的指导作用，由于期货交易和现货交易有很大区别，《座谈会纪要…     

股指期货市场操纵的法律界定

在法律上明确界定股指期货市场操纵行为,是实现有效监管的重要前提.股指期货市场操纵的法律界定应当包括概念的提炼以及一般构成要件的明确.虽然<期货交易管理条例>对期货市场操纵行为进行了初步界定,但这种界定对于股指期货市场操纵的认定而言,仍然存在一些缺陷.必须在立法上进一步加以完善.     

关于期货交易立法几个问题的探讨

关于期货交易立法几个问题的探讨□毕秋丽由于期货交易的高风险性和高投机性，所以法律的规范和约束便成为期货市场能否健康发展的关键。目前我国尚缺少一套完善有效的期货法律制度，因此，加强期货立法便显得尤为重要。一、关于双重交易问题所谓双重交易是指期货经纪公司...     

Reporting on financial derivatives –A Law and Economics perspective

Fearing Enron-like financial fiascos concerning derivatives, accounting standards boards have issued new standards aimed at promoting higher transparency and reducing information asymmetries. After persistent reluctance, and despite significant criticism, the pertinent International standard, with some exceptions, was finally adopted by the E.U., for the sake of intra-European and cross-Atlantic accounting harmonization, for which the standard constituted sine-qua-non. These reluctance and criticism are not unfounded, as the standards might paradoxically result in increased information asymmetries, not easily mitigated by additional disclosure, and ultimately resulting in distortion of capital allocation and corporate governance mechanisms. Suggestions for more efficient solutions are outlined herein. JEL Classification G34 · M40     

Legal ‘Elasticity’ and ‘Sidestepping’ in European Crisis Management of Financial Markets

This paper explores the roles played by law in crisis management of financial markets and some possible consequences. Three questions are raised ‐‐about the ‘elastic’ use of law, about ‘sidestepping’ existing legal order by invention of new structures and about redistributive consequences. These questions are appraised empirically in relation to three areas of financial market law: public support given to banking from 2008 onwards; English case law concerning derivatives contracts when confronted with Lehman‐style insolvencies; and the European Stability Mechanism, which during summer 2015 was being primed in relation to Greece. On the first two case studies, law, having been mightily stretched, did not break. Likewise, legal sidestepping, as epitomised by the European Stability Mechanism, may result in a less coherent legal structure; however such incoherence may be not be fatal to the ensemble. On all three fronts, redistributive questions remain controversial, but controversy in itself does not undermine legal structures. A particular form of theory, the Legal Theory of Finance, is discussed in light of the case studies. Such theory may have an unfulfilled longing to discern law‐like regularities (ironically chasing economics).     

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.     

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.     

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.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).