析简易破产程序的设立

简易破产程序设立目的是加快对小型企业的重整和破产 ,提高人民法院的办案效率。适用简易破产程序的案件由基层人民法院审理 ,实行独任制 ,清算组和债权人会议简化 ;程序环节简化 ,一些公告省略 ,破产财产分配方案一次表决 ,一次性分配破产财产 ;人民法院可以于破产案件立案时或审理中决定适用简易破产程序 ,在破产案件审理中发现不符合简易程序案件的 ,裁定终止原简易破产程序 ;法院在适用简易程序审理破产案件时可以转为普通程序审理 ;破产程序的三大分支程序包括清算程序、和解程序、重整程序之间均可以相互转换 ;上级法院应当加强对下级法院适用简易程序审理破产案件的监督等。     

破产还债程序与破产程序比较及参照

本文中的破产还债程序,是指由民诉法及其司法解释规定的适用于非国有企业法人破产案件的审理程序;破产程序则专指由破产法规定的审理国有企业法人破产案件所适用的程序.这两种程序有许多共同之处,但是由于适用对象上的差异,也有一些不同的规定.下面着重谈谈这两种程序的不同规定及其参照问题.     

正视无形资产隐性流失之痛——论对破产企业知识产权的司法保护

破产企业知识产权具有价值评估的不确定性、权利处置的复杂性、资产流失的隐蔽性三个特性。当前我国破产案件的审理往往忽视知识产权等无形资产的评估变现,造成企业无形资产的隐性流失,应通过完善破产程序中知识产权的相关立法,规范破产企业知识产权的评估管理,健全破产企业知识产权的变价机制,完善破产管理人制度,明确破产案件所涉知识产权纠纷由具有专门审理资质的中级人民法院管辖等路径加强对破产企业知识产权的司法保护。     

《企业破产法》第21条评析

我国2006年新颁布的《企业破产法》第21条的立法目的是,将所有涉及债务人的民事案件,集中在受理破产案件的人民法院审理,减少由不同法院审理给破产程序带来的麻烦,提高破产案件的审理效率。但是笔者认为,对于一些特殊案件,如不涉及财产争议的案件,海事诉讼案件,还有债务人获得和解以后提起的民事案件,这些案件一律由受理破产案件的法院审理,存在一些不妥当之处,需要加以修改才能更加合理。本文试就这一问题谈谈自己的看法,并在此基础上提出自己对该条的修改建议。     

论我国行政诉讼简易裁判程序的构建

人民法院审理行政案件不分繁简、一律适用普通程序的做法 ,不利于行政审判功能的充分发挥。为了提高行政诉讼解决纠纷的效率 ,以使行政争议的解决在数量和质量上均达到令人满意的程度 ,应当考虑在行政诉讼中建构简易裁判程序 ,实行繁简分流 ,对案情简单、事实清楚、争议不大的行政案件适用简易程序迅速审结。在行政诉讼简易裁判程序的设计上 ,应根据各类案件的不同特征 ,在程序的启动以及运作的各个环节上进行繁简有别的设置 ,以实现简易程序的公正与效率。     

诉讼案件非讼化审理研究——兼谈对新《民事诉讼法》第133条第1项的一点看法

纠纷的日趋多样化以及特殊案件的特殊需求要求案件解决程序也实现灵活和多元,在诉讼案件的审理过程中,单一适用诉讼程序、采用诉讼法理已经难以满足实现实体法的权利和使纠纷获得妥当解决的需求,法院适用非讼程序或采用非讼法理审理诉讼案件,成为得到合目的性判决的路径。     

试论我国破产案件的申请与受理

破产案件的申请是指申请人依据破产法和民事诉讼法的规定申请债务人破产；破产案件的受理是指人民法院根据申请人提出的破产申请对债务人的情况进行审查，经审查申请人的申请符合开始破产程序条件的决定予以开始破产程序，审理债务人的破产案件。申请人的申请行为和法院的决定受理行为相结合引起破产程序的开始。我国的破产法律制度，根据债务人所有制的性质不同分别设立了两种破产程序；《中华人民共和国企业破产法（试行）｝）适用于国有企业；《中华人民共和国民事诉讼法》中的“企业法人破产还债程序”适用于非国有企业。这两种破产程序…     

审理劳动争议案件应注意的几个问题

随着用工制度的改革深化,大量的劳动争议纠纷涌入人民法院。劳动争议是用人单位和劳动者因劳动权利和义务而发生的纠纷,不同于普通的民事权利义务纠纷。但由于我国关于审理劳动争议的立法滞后,特别是劳动争议诉讼程序法律的严重缺失,劳动争议只能划归为一种特殊类型的民事案件,适用现行民事诉讼法,导致在法律适用方面存在着大量困扰人民法院审判工作的难题。为此,最高人民法院于2001年4月16日颁布了《关于审理劳动争议案件适用法律若干问题的解释》(以下简称《解释》)。随后针对审判实践中出现的新问题,又于2006年8月14日颁布了《关于审理劳…     

破产实体要件的审理程序研究

我国现行《破产法》并未明确将破产原因等破产实体要件作为当事人争议和法院审理的对象为其设定正式的审理程序。司法实践中,不少法院是把实体要件和形式要件都放在破产受理这一程序中进行审查的,这样做虽可在一定程度上消除人们对程序启动及案件受理效力等方面有关程序正当性的怀疑,但毕竟受理程序并非正式的审理程序,其程序空间较为狭小,难以承受审理破产实体要件的沉重任务。从增加整个破产程序运行的正当性和保障当事人的程序权利出发,新《破产法》有必要为破产实体要件设立较为正式的审理程序。     

劳动争议案件审理程序几个问题的探讨

劳动争议案件主要是劳动关系双方当事人之间因劳动权利和劳动义务而发生争议的案件。对劳动争议案件的审理，我国目前依据民事诉讼法，而没有专门的劳动诉讼法，最高人民法院也没有专门的劳动争议案件审理程序的司法解释。从《中华人民共和国劳动法》实施两年多的情况看，劳动争议案件呈逐年上升趋势，而且劳动争议案件有别于刑事和民事案件，自成体系，有其独特的特点和规律，在审判实践中完全适用民事诉讼程序的规定，已不适应劳动争议案件审理的需要，这已成为劳动诉讼迫切需要解决的问题。本文将就劳动争议案件审理程序中的几个问题进行…     

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).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.