美国ADR对中国仲裁资源利用的启示

曾经极力推崇以诉讼作为解决社会纠纷的最佳方式的美国，近几十年来，在“诉讼大爆炸”的压力下，不断在诉讼之外寻求纠纷解决途径-- ADR由此应运而生。美国有两种仲裁方式：一种是传统型仲裁，即由第三者根据仲裁协议的授权，对当事人之间的争端作出有约束力的裁决。另一种是近年来兴起的附设在法院的预制性仲裁，它作为诉讼的前置程序，无需当事人同意，即可根据法律的规定强制性地适用。这两种仲裁方式与其它 ADR方式一起为缓解美国法院压力、提高纠纷解决效率起了重大作用。在我国，改革开放以来，民事、经济纠纷激增，法院也已日益…     

司法ADR与我国法院非诉讼纠纷解决机制的构建

一、引言 ADR(Alternative Dispute Resolution),在我国通常翻译为替代性纠纷解决方式或可选择性纠纷解决方式,指的是20世纪逐步发展起来的各种诉讼外纠纷解决方式的总称。ADR在其产生之初与法院进行的诉讼并没有关系。但是自20世纪70年代,在英美法系国家特别是在美国一些州的法院内附设了仲裁和调解等第三人解决纠纷     

论我国医事仲裁制度的构建

当前医疗纠纷逐渐成为社会公众广泛关注的热点和焦点话题。妥善处理医患纠纷,切实保护医患双方的合法权益,防止矛盾激化已成为医疗纠纷解决的重中之重。目前医疗纠纷的解决主要包括行政解决和法院诉讼两种形式。从各国的医疗纠纷的解决来看,还包括替代性纠纷解决方式(AlternativeDisputeReso lution ,简称“ADR”) ,仲裁作为“ADR”的一种形式,以其具有解决纠纷的快速、保密性强和纠纷解决过程中当事人自主等特点,使其已被世界各国广泛适用。笔者认为,采用“洋为中用”的原则,合理借鉴外国有关医事仲裁制度的规定,推陈出新,依据仲裁制度…     

两岸法院调解制度比较之刍议

ADR即代替性纠纷解决方式,目前在我国越来越多的被介绍和应用,在各个纠纷领域也日益显示出它的独特作用。其中,法院附设ADR是根据主持纠纷解决主体而不同于其他ADR类型的一种纠纷解决形式,这种制度虽然属于诉讼外纠纷解决方式,但与法院的诉讼程序有一种制度上的联系,尤其是其中的法院附设调解制度与我国的法院调解制度是两个看似相似,但在内涵上却存在着极大差别的制度。本文通过对海峡两岸法院调解制度的比较,厘清了在制度设计上的正确认识。     

论我国医事仲裁制度的构建

当前医疗纠纷逐渐成为社会公众广泛关注的热点和焦点话题。妥善处理医患纠纷，切实保护医患双方的合法权益，防止矛盾激化已成为医疗纠纷解决的重中之重。目前医疗纠纷的解决主要包括行政解决和法院诉讼两种形式。从各国的医疗纠纷的解决来看，还包括替代性纠纷解决方式(Alternative Dispute Resolution，简称“ADR”)，仲裁作为“ADR”的一种形式，以其具有解决纠纷的快速、保密性强和纠纷解决过程中当事人自主等特点，使其已被世界各国广泛适用。笔者认为，采用“洋为中用”的原则，合理借鉴外国有关医事仲裁制度的规定，推陈出新，依据仲裁制度的特点，结合我国实际国情，在我国建立医事仲裁制度。     

论我国知识产权纠纷解决机制的多元构建

知识产权纠纷具有高度复杂性、利益保护紧迫性和市场关联性等显著特征,其纠纷解决机制的多元构建应坚持注重效率、保密性、市场导向并兼顾消费者的利益.而单一的诉讼机制并不能完全满足当事人的上述解决纠纷需求,基于多元化纠纷解决机制与当事人程序主体性理论,应当不断发展和完善诉讼、仲裁、调解等多元机制,并建立程序引导、法院附设ADR、司法确认、保障促进、诉讼服务等配套机制,为知识产权纠纷当事人提供便捷、高效、多元的纠纷解决途径.     

从ADR反思我国的民事调解现状

ADR是世界各国近年兴起的一种非诉讼纠纷解决机制,具有传统纠纷解决方式所不具备的诸多优点,我国的人民调解制度和法院诉讼调解制度存在严重缺陷,需要吸收ADR方式的合理因素。本文为我国人民调解制度和法院诉讼调解制度的发展与完善提出一些有针对性的建议。     

建构中国民事诉讼中司法性 ADR 的审视与思考

司法性 ADR,又称法院附设 ADR,与法院解决纠纷的传统方法相比,被视为一种非诉讼的、不经审判解决纠纷的程序。作为一种同样以法院为主持机构的程序,司法性 ADR 迥异于诉讼程序却又与之存在一种制度上的联系,兼具 ADR 本质与诉讼程序特征之“双重人格”。在 ADR 发展迅猛的国家如     

我国法院附设ADR初探

一、引言目前,世界上通常把审判以外的各种非诉讼纠纷解决方式统称为“替代性纠纷解决方式“,即ADR(Alternative dispute resolution)。这种方式既可以包括诸如消费者协会的调解和劳动仲裁等现代 ADR形式,也可以涵盖东方国家历史悠久的调解以及欧洲的商事仲裁等传统形式。在各国,随着替代性纠纷解决方式在现代社会中被广泛运用,其地位也日益提高,并已逐步纳入法制轨道,形成了与民事诉讼制度相互衔接的多元化纠纷解决机制。同时,改革民事诉讼制度与开发利用替代性纠纷解决方式也已成为现代司法改革中相辅相承的两个方面。法院附设 ADR 就是在这一背景下应运而生。法院附设 ADR 就是以法院为主持机构,或者受法院     

上海自贸区仲裁纠纷解决机制的探索与创新

仲裁纠纷解决机制基于自身制度优势与上海自贸区区内纠纷特点相契合,使其比法院诉讼更适于在自贸区中推广和应用。上海自贸区仲裁纠纷解决机制的创新体现在高度自治、效率、专业和国际化,以及司法对仲裁的支持等方面。上海自贸区仲裁纠纷解决机制的创新在遵循法制统一原则的基础上,对接国际通行做法,对我国商事仲裁制度的国际化、现代化等机制进行了有益尝试,但仍需解决临时仲裁的引入以及仲裁机构的独立性等问题。     

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.