论海上保险代位求偿权制度——兼谈对我国《海商法》第252～254条的修改

文中结合实体法和程序法有关海上保险代位求偿权的具体规定,力求将二者融会贯通,指出实践中出现或可能出现的问题,明确立法存在的缺陷并提出修改意见,试图更加完善我国海上保险代位求偿权制度.     

浅析非保险利益下的代位求偿权

在海上保险代位求偿权诉讼中,第三人常以保险人不具有保险利益作为抗辩理由对保险人的代位求偿资格进行抗辩。事实上,此种抗辩理由不尽完善,法律应放宽代位求偿权的形式条件:只要被保险人对第三人享有合法的诉权、只要保险人支付了保险赔偿金,即应该赋予保险人代位求偿权以保护自己的权益并使第三人承担起其应尽的责任。     

海上保险代位求偿诉讼时效起算之特例研究

保险代位求偿权的诉讼时效起算历来存在不同理论观点,司法实务中也不尽统一。最高人民法院《关于适用〈中华人民共和国保险法〉若干问题的解释（二）》对此问题虽作出了明确规定,但理论层面的争论依然存在,特别是该规定是否适用于海上保险,值得探讨。从保险代位求偿权的权利性质出发,对《关于适用〈中华人民共和国保险法〉若干问题的解释（二）》相关规定出台背景加以深入剖析,并结合海上保险的特点和海商法时效制度的特别规定,对海上保险代位求偿诉讼时效起算的法律适用提出建设性方案,以期在保险人与有责任第三人之间的利益保护方面取得平衡,并为有权机关进一步完善保险代位求偿时效的规定提供参考依据。     

论海上保险中的代位求偿权

代位求偿权是海上保险中保险人的一项重要法定权利。由于我国没有采取独立的海上保险法的立法模式 ,有关代位求偿权的问题见于《保险法》、《海商法》和《海事诉讼特别程序法》之中 ,需要整体综合进行理论探讨 ,并结合我国实际情况 ,参照国际立法经验 ,予以健全和完善。     

韩国海上保险人代位求偿权行使条件

基于韩国保险人代位求偿权的立法规定,结合韩国法院的相关判例,从保险人代位求偿权的行使条件入手,对作为代位求偿权行使对象的第三人的范围、保险人部分赔付或自愿赔付等情况下保险人代位求偿权的成立与否等问题进行较为深入和详尽的介绍。     

我国《保险法》与《海商法》中有关代位求偿规定之比较

我国《海商法》中有关海上保险合同的规定，对推动我国对外贸易，促进航运业的发展，防灾防损等方面，产生了巨大的作用。1995年1月1日，《中华人民共和国保险法》的实施，对《海商法》中关于海上保险方面的规定有巨大的补充作用。二者标志着我国海上保险法规日益走向完善。本文欲对这两部法律中有关代位求偿的规定作简要比较，试图从代位求偿权的取得、履行、放弃等方面分析二者利弊，以求日臻完善。一、代位求偿权的一般性介绍代位求偿是保险制度中非常重要的一个方面。它是指：当保险标的物发生了保险责任范围内的由第三者责任造成的损失…     

海上保险代位求偿权之民法法源研究

针对《中华人民共和国保险法》和《中华人民共和国海商法》下就海上保险代位求偿权的相关法律规定,和保险代位求偿实务中出现的具体问题,采取定性分析法,提出在中国民商合一的立法体制下,保险代位求偿制度是民法中“公平原则”与保险法“补偿愿则”所奥合而成的必然产物,其民事本质为法定的债权转移。在该定性的前提下,对中国现行立法中的相关规定加以解释梳理,结合司法实践对保险代位求偿制度在英美法系和大陆法系下的不同进行比较分析,并从民法的角度对该制度加以完善,以求解决实践中可能出现的问题。     

代位求偿权与被保险人剩余赔偿请求权何者优先——兼对英国《海上保险法》中相关规则的反思

海上保险大多是定值保险,在保险标的价格大幅度上涨的情形下,保险赔偿往往是不充分的;同时,在海商法领域,民法中的全部赔偿原则并不适用,船舶所有人、船舶经营人等享有海事赔偿责任限制的权利,因此,对被保险人负有责任的第三人的赔偿数额经常不足,从而导致保险人的代位求偿权与被保险人未受保险赔偿部分的请求权都无法得以满足。在此种情况下,是应当优先保证保险人代位求偿权的实现,还是被保险人未得到保险赔偿部分的损失应首先得到赔偿？抑或按比例受偿？这个问题充满争议。根据MIA 1906规定,在足额保险的情形下,保险人的代位求偿权优先;在不足额保险的情形下,保险人与被保险人应按比例分摊第三人的赔偿额。对这一结论进行深刻反思,并指出代位求偿权不同于一般的债权转让,依据债权平等的一般民法原理解决这一难题是不妥的,只有根据代位求偿权的立法目的才能妥善解决这一难题,同时基于对中国法的客观解释得出＂被保险人优先＂的结论。     

变革中的海上保险合同诉讼时效再审视

《最高人民法院关于适用中华人民共和国保险法若干问题的解释(二)》中对保险人代位求偿权诉讼时效的规定引发了有关海上保险合同诉讼时效制度变革的争论,其中诉讼时效的起算是当前争论的焦点。《海商法》的规定具有其合理性,"司法解释(二)"的规定不应适用于海上保险。海上责任保险合同的诉讼时效起算于第三人请求被保险人承担法律责任之日。     

代位求偿权行使两问题探析

代位求偿权制度是保险业中的一项重要制度。在保险实务中,保险人行使代位求偿权时经常会遇到现行法律难以解决的问题,本文就行使的主体和限制对象进行了探讨,以促进保险人代位求偿权制度的完善。     

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.