登记对抗主义之下的动产抵押登记制度——兼及《企业动产抵押物登记管理办法》的修改

动产抵押改变了传统民法上"不动产抵押权-动产质权"的二元化担保物权格局,给传统物权公示方法提出了挑战,占有(交付)在其中已无法起到公示的作用,动产抵押登记制度遂之而生.合理的动产抵押登记制度由以下要素构成:在登记生效主义与登记对抗主义之间采纳登记对抗主义;建立统一的动产登记机关;登记内容与登记事项简单明了;在双方申请主义和单方申请主义之间采纳登记单方申请主义;在实质审查和形式审查之间采取形式审查.     

动产担保物权的公示原则表达——以民法典物权法分编的制度设计为样本

以动产抵押权和权利质权为主干的动产担保物权,在我国发挥着促进交易和融通资金的重要功能,但其制度设计一直未能满足实践的需求,尤其是涉及动产担保物权的公示原则,民法表达意见分歧,制度设计多有不足.时值民法典编纂过程中修改物权法编,动产担保物权的公示原则表达必为重要内容之一.物权法对动产担保物权的公示,在基础层面,应当实行统一的公示对抗主义,并突出动产担保物权的登记公示所具有的保障交易安全的更为积极的作用;在技术层面,登记应为动产担保物权的公示方法之原则,占有仅为公示方法的例外;同时,通过公示对抗主义的落实,逐步减少登记机构的分散性,以最终实现登记机构的统一或者相对统一.     

我国动产抵押权登记制度的缺陷

从《担保法》第41条来看，我国立法应是采书面成立——登记对抗主义的立法手段来解决动产抵押的公示问题的。动产抵押权自双方当事人签定抵押合同之日起生效，登记并非动产抵押权生效之必要条件，但具有对抗第三人之效力。反言之，若未经登记，则不生对抗之效力。登记被认为很好地解决了动产抵押权设定的公示问题，然细加考察，这一制度同样存在不少问题。下面分别论及。     

论动产抵押权的设定及其公示效力

多数大陆法系国家认为动产抵押是一种特殊的抵押权,其设定规则有许多不同于不动产抵押的地方,而其公示制度则是整个动产抵押制度的核心。关于动产抵押公示方式,各国通行的做法是书面成立——登记对抗主义,其效力适用不同规则。     

对动产抵押权公示方式的剖析

世界各国物权立法的通例是 :不动产物权以登记为公示方式 ,动产物权以占有为公示方式。而我国现行的动产担保物权有动产抵押权、动产质权、留置权三种。其中动产质权和留置权均以占有公示为公示方式 ,动产抵押权以抵押人不转移对抵押物的占有为特征 ,后者因欠缺公示表征 ,在实践中常常导致当事人之间的利益冲突 ,尤其是动产抵押权人和善意第三人之间的冲突。笔者认为应当对动产抵押一律采取书面形式成立 ,并采用登记对抗主义的公示方式 ,并完善登记的对人效力、时间效力和空间效力     

动产抵押制度质疑--以质疑动产抵押的公示及效力为中心

不动产的特定性、固定性和所有不动产物权变动均需经过登记的法技术决定了其具有适用登记公示方式的基础和内在的实质合理性。动产的不特定性、流动性和一般动产物权以占有为公示方式的法技术决定了登记公示适用于动产具有难以克服的缺陷和严重的不合理性。《担保法》规定的动产抵押权因登记取得的对抗效力也严重不合理。建议我国未来立法或者废弃动产抵押制度,或者改全面的动产抵押制度为特别种类动产上的动产抵押制度。     

关于动产抵押权公示制度的法律思考

世界各国物权立法的通例是：不动产物权以登记为公示方式,动产物权以占有为公示方式。我国现行的动产担保物权有动产抵押权、动产质权、留置权三种。动产质权和留置权均以占有为公示方式,而动产抵押权以抵押人不转移对抵押物的占有为特征,因欠缺公示表征,在实践中常常导致当事人之间的利益冲突,尤其是动产抵押权人和善意第三人之间的冲突。笔者认为,我国应当对动产一律采取书面成立——登记对抗主义的公示方式,并完善登记的对人效力、时间效力和空间效力。     

动产物权登记制度研究

登记是几类重要动产物权的公示方法,其主要功能在于公示动产物权的变动.动产物权登记的效力也有生效要件主义和对抗要件主义之别,我国现行立法采取的是一种折中主义或者说是一种混乱的立场,物权法应当将之统一为对抗要件主义.登记对抗力的本质是未经登记的物权变动在当事人之间业已完全有效成立,在对第三人的关系上亦非绝对无效,仅该受让物权的当事人不得对抗善意第三人主张物权变动的效力而已.对于第三人,应采限制说.我国未来的物权法或者民法典物权编应当统一动产登记的公信力规则,即统一赋予动产登记以公信力.     

动产抵押公示制度浅析

动产抵押制度最大的弊病就是抵押权设定在动产之上.传统的抵押权一般是设定在不动产之上,不动产实行登记的公示方式,传统抵押权亦采登记的公示方式,并不会在实践中造成冲突；而动产抵押是把抵押权设定在动产之上,因为动产抵押不需要移转标的物的占有,可能就会损害抵押权人和第三人的利益,有违交易安全,造成这种困局的根本原因就是动产抵押缺乏一个很好的明确的公示方式.为破解该难题,在理论上和立法实践中很多国家和地区都在努力,有采取登记主义的,也有采取辅助公示的.笔者认为动产抵押公示难题不是无解的,只要通过完善公示方式、改进公示技术、利用现代先进技术手段,完全是可以解决这一问题,使动产抵押发挥更好的制度功能.     

登记对抗主义废止论 以物权变动模式二元并置的内在矛盾为中心

公示(登记)对抗主义与公示生效主义,两种模式并存于同一法律体系,是不合理的立法举措。原因在于,在立法论的角度,为不同物权变动模式提出匹配标准相当困难;在解释论的层面,又存在难以解决的制度困境与逻辑冲突,动产抵押制度以及《民法典》第414条集中凸显了这一困境。单论这两种物权变动模式,二者可谓难分高下,各有优劣;但若将我国登记制度以及登记机构的管理成本纳入考量,那么放弃登记对抗主义堪称最优选择。我国应当考虑借助解释论来实现登记对抗主义的废除。采用分类处理的方法,机动车等特殊动产的登记应被解释为行政管理措施,动产的登记则不被解释为登记对抗主义,而被解释为动产交付的例外保障机制;不动产一旦登记,则此后权利之流转均应扩张适用《民法典》第385条采登记生效;而未登记之不动产,则通过排除第577条和第154条之失权后果作为反面激励。     

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.     

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.     

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.