中国——东盟区域劳务立法规制探讨

随着区域经济的发展,中国与东盟在经济、贸易方面交往日益密切,人员交流频繁,然而,由于政府间政策和法律协调的不畅通性,对许多问题的处理至今仍未形成诸如欧盟那样的组织制度体系。本文尝试从我国与东盟国家之间人力资源优势整合角度,借鉴欧盟统一劳法体系的成功经验,结合中国、东盟各国经济发展特点,提出我国与东盟劳动法律制度统一化的初步构想。     

商标保护法律框架的比较研究

商标保护的法律框架是指一个国家对商标保护目的、保护对象以及商标权利取得方式的基本安排。在这一领域 ,由于历史及其他原因 ,世界各国商标保护的法律框架呈现出多样化的特征。商标权利取得原则的类型 ,既有使用取得 ,也有注册取得 ,还有同时采用使用与注册取得 ;在采用注册制度的国家里 ,既有将注册商标和未注册商标统一在一个共同的保护伞之下的单轨制 ,也有以商标法保护注册商标、以竞争法或侵权法保护未注册商标的双轨制。使用原则注重实体公正 ,保护使商标具有价值的主体的利益 ,注册原则侧重法律秩序的稳定性以及商标权的确定性。各国或地区在商标保护的基本框架上 ,除了维持植根于自身法律传统中的原有制度以外 ,也互相汲取其他制度中体现公平性或者符合经济贸易发展趋势的做法。     

中国内地与港澳地区驰名商标法律保护的协调

剖析中国内地与港澳地区驰名商标法律保护的现状、优缺点和制度之异同.在区域经济一体化的背景下,应予协调三地制度.协调思路与架构设计是:建立一个沟通与协作的机构;依次通过签订合作协议、制订实体内容标准法、建立复式保护体系、制定统一的商标法律制度等阶段,最终实现根本解决.     

试析新加坡宪法的多元与创新

新加坡是东盟各国中经济最发达的国家,法治经验比较丰富.由于民族构成与历史发展的独特性,新加坡宪法渊源充满了多样性,经过半个多世纪的发展,多种宪法渊源在新加坡逐渐有效地融为一体,从而使其宪法形成了自己鲜明的特点.新加坡融多元于一体的宪政发展经验或许是东盟未来法律一体化的前奏,对东盟及中国法治发展具有一定的借鉴作用.     

单一服务市场中的欧共体银行法

各国有关金融机构的法律制度,由于特定历史时期的政治与经济状况不同,相互间存在着种种传统的差异。但是,当今各国金融业发展的事实说明,这种差异正随着金融业的国际化和金融市场的全球一体化发展而渐渐消失,逐步被各国银行法律制度的共性所取代。[1] 回顾传统的欧洲金融业,不同国家的金融组织在法律制度上就存在许多差异。例如,法国、德国、意大利为代表的大陆体系与以英国为代表的英国体系之间有着许多不同之处。[2]然而,随着欧洲一体化的进程,这两大体系之间的差别在逐渐缩小。     

“一带一路”战略下我国与东盟国家贸易中知识产权风险防控对策探析——以企业的应对为视角

在“一带一路”战略中,东盟国家是我国企业“走出去”的重要贸易市场和贸易伙伴.然而,由于东盟各国在经济和产业发展方面的不平衡,导致各国知识产权环境存在较大差异.作为东盟市场知识产权维权和风险防控当事人的中国企业,在面临知识产权法律制度的差异化风险、知识产权侵权与被侵权风险、知识产权诉讼风险以及知识产权贸易壁垒风险的情况下,需要构建完备的知识产权风险防控体系.只有做到积极预防风险、沉着应对风险、冷静反思风险,我国企业才能在东盟市场上从容不迫,占据优势地位,在收获巨大经济利益的同时,助推我国“一带一路”战略的发展.     

海峡两岸商标权保护研究

海峡两岸经贸关系仍呈现良好发展势头,两岸经济相互依赖进一步增强。随着两岸经济往来的不断频繁,引发了一系列相关的法律问题,最普遍的问题之一是与商标权保护法律问题。海峡两岸由于政治制度及经济发展水平的不同,造就了两岸商标法律制度上的差异。两岸为适应经济发展要求及WTO相关规则而在商标法上作的重大修改,使两岸的商标保护水平有了很大程度的提高,与经济发展及WTO规则基本适应,也使海峡两岸的商标法律制度具有进一步趋同性。欧盟所建立的统一的商标法律制度及其协调机制,对于中国大陆和台湾地区商标法律制度的协调具有重要的借鉴作用。大陆和台湾地区可择机建立统一的商标法律制度。     

欧盟达成统一专利制度

欧盟法律体系具有开放性和变化性,其知识产权制度一直是为了建立起内部统一大市场扫清障碍而服务的,无论是专利制度还是商标制度都带有浓厚的协调各国立法冲突色彩,这与欧洲一体化思潮的影响是密不可分的.欧盟的市场经济制度一直都被四大自由所左右,即货物、人员、服务和资本的自由流动,但受制于各种制度并存的局面,各国法律必然会产生冲突,尤其是在专利领域倘若没有一个统一的规则运行,那么将给专利创新发展带来一些阻滞影响,因此能够建立起"单一制"专利体系是欧盟欲达到的目标.     

构建我国商标共存制度的法律思考

我国现行商标法中没有商标共存的规定,但在我国司法实践中却频频出现商标共存的判决或裁定.此种现象的存在,一方面冲击着我国知识产权“法定主义”的权威,另一方面,由于法官思考角度不同而得出的不同判决也在破坏着我国知识产权司法的严肃性.因此,尽快建立商标共存制度迫在眉睫.在对商标共存概念和商标共存合理性分析的基础上,通过借鉴国外商标共存的立法和实践,对构建我国商标共存法律制度提出初步的法律建议.     

祝贺、回顾与展望

世界各国有着不同的法律制度。这些法律制度之所以不同 ,是因为它们基于不同的文化传统、不同的地域特点、不同的经济观和价值观以及不同的立法技术。然而 ,许多国家的法律制度相互又有着亲缘关系。这是因为它们基于一定的相同基础、相同基本原则、相同的程序以及其他方面的相同之处。世界上不同的法系或者法域就是依据各国法律的基础、表现形式以及法律风格而划分的。世界各国的法律虽然有不同 ,但是这些法律需要解决的问题却常常是相同的。随着经济的全球化和国际化 ,越来越多的国家愿意参与国际活动 ,从而就要求它们不断修订自己的法律 ,…     

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.