58位业主怒讨500万租金——广州上下九"名汇商城"返租商铺业主维权一幕

用高价格以捆绑承诺返租的方式促销商铺,是一种变相融资快速取得资金的方法。小业主在购买时得到开发商的承诺:在三到五年内,业主所购买的商铺由开发商向业主支付租金, 由开发商统一经营管理。因此,高价卖铺实现促销后,开发商是否兑现承诺, 便成了检验开发商是否诚信的一个标准。     

11名"公检法"串通渎职

一起本该严惩罪犯的轮奸大案,罪犯的父亲极力打点四处疏通,在金钱和人情的夹击下,竟由人大主任出面斡旋,副检察长、法院副院长、起诉科长、到普通法官、检察官、公安民警等11名手握重权者联合"运作":受害人"变成"卖淫女,轮奸变成强奸,罪行越来越轻,最后竟判缓刑导致罪犯逃窜!难道苍天真的能蒙上"眼睛"?这起案子最终如何收场? ……     

打蚊子的高射炮

日前,25岁的刘欣与男友在科园四路路口等车,两辆主体为白色的装甲车悄然从她身边驰过."好酷!"刘欣挽住男友的胳膊,喊出声来.4月4日,重庆市警用装甲巡逻车正式上街亮相,两辆装甲巡逻车共装载了24名飞虎队员.这些飞虎队员都配有特警的标准装备--微型冲锋枪、狙击步枪、大号警棍、防弹背心等.(《重庆晨报》4月5日)……     

走进岚皋"巴文化"

岚皋县位于陕西省南沿、大巴山北坡.系北方地域,南方水系.县城东35公里毗邻平利县八仙镇,南41.5公里交界重庆市城口县,西63公里接壤紫阳县洄水镇,北45公里相连汉滨区双龙镇.县城距西安市区260公里(公路),距安康市区70里.县内辖12个镇,125个行政村1 1个社区,总人口17.6万人,总面积1956平方公里,海拔高差2210米,森林覆盖率达70％,岚皋县城居岚河之滨,山中雾气谓之"岚",水边高地谓之"皋",故名"岚皋".岚皋因山水而得名.     

副校长举报校长背后

合工大宣城校区新生减招三分之一,招生专业减半引发争议. 近日,一封副校长实名举报校长的公开信,将合肥工业大学推入舆论漩涡. 漩涡中的两人,一位是举报者,合工大党委副书记、副校长朱大勇;另一位是被举报者,合工大校长梁樑. 这封《关于梁樑同志弄虚作假申报获得“全国教育改革创新杰出校长奖”的校内公开举报》,核心内容是朱大勇对梁樑申报相关奖项弄虚造假,用他人成果进行报奖的举报.尽管这一举报材料很快被合工大校方发出的情况通报认定不实,但舆论并未平息.     

“口碑教授”折射高校职称评聘机制弊端

法者，天下之仪也。所以决疑而明是非也，百姓所县命也。（注释：按照法来办事，天下就有秩序，法是天下的准则，是用来解决疑难、辨明是非的，百姓的命运系于法。）     

亲历美国小额诉讼

1 在美国起诉违约承包人 决定起诉违约人 2011年6月,我们与一名木匠(工程承包人)签订了一份重新翻修我家前门外露天平台的合同.合同中明确规定了材料的名称、价格和劳工的费用以及完工的时间(2011年8月14日).但是,承包人从开工伊始,就把工期一拖再拖,到11月时,该工程才完成了一半. 眼看冬季就要来临,我们打电话催促承包人尽快履行合同.谁知,在11月14日的电话中,承包人嫌我们催得太急,宣布不打算回来完成工程了.无奈之下,我们用正式信件通知承包人,如不立即回来完成工程,我们将重新雇人完成剩下的工程,因此增加的费用将由他来赔偿.     

黄海勇:新中国最复杂引渡案嫌犯

2016年7月17日凌晨,身着淡黄色短袖、米白色休闲裤的黄海勇被武汉海关缉私警察押解着从停靠在北京首都国际机场的一架飞机上走下来.此时,距离他离开中国已经过去了18年.在这18年里,黄海勇先后逃往美国和秘鲁,并穷尽美洲所有法律以达到摆脱中国法律制裁的企图.但秘鲁国家宪法法院于2016年5月23日公布的裁决结果击碎了他最后的幻想.此次引渡被中国外交部称为“新中国成立以来最复杂的引渡案”,创下中国引渡史上诸多第一:《中秘引渡条约》签署以来首例成功引渡案例,美洲人权法院审理的首例涉及中国且中国胜诉引渡案,首例中国在国际人权法院出庭的案件.     

丈夫婚前房产易名给妻子引纠纷

丈夫的婚前房产变更登记落到妻子名下.之后,妻子打算卖掉房子,丈夫不同意,将她起诉至法院,主张一半的房屋产权. 201 6年2月25日,上海市第二中级人民法院终审判决认为,婚姻存续期间,夫妻一方请求分割共同财产的,不予支持. 妻子:以生孩子要挟丈夫将房产易名 王建平善于投资置业.婚前,他在上海等地购买了多处房产.2003年8月,他与何新华在深圳登记结婚.婚后,王建平没有将自己所拥有的婚前资产告诉妻子. 2009年的一天,王建平出差在外.何新华在整理丈夫个人保管物品时发现了丈夫的秘密.为此,何新华十分生气.她心想,为了支持丈夫事业发展,她辞去了待遇优厚的工作,不曾想到,丈夫竟然对自己留了一手.     

你所使用的兔子视频,侵权了

知识产权故事:小刘的“第一案” 从法学院一毕业,小刘就来到一家律师事务所跟着王律师办案.他职业生涯中的第一起案子很快就来了. 有一天,小刘接到一位客户打来的电话:“我们发现有个机顶盒可能侵权……”这位客户就是快乐阳光公司,其认为自己创办的娱乐节目《快乐大本营》被侵权了.这是小刘十分熟悉的一档节目,每周六晚上的黄金时段在湖南卫视播出.     

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.     

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.     

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).     

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.     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.