唐宋时期买卖契约与借贷契约中的人保制度探析

唐宋时期买卖契约与借贷契约在人保与物保的选择上表现出了较为明显的倾向。在买卖契约中,由于双方当事人的交易多为即时性交易,故人保条款并不是每契必具。在不动产买卖契约中,保人身份固定化,保证责任主要是卖方所有权瑕疵担保,关注的不是物的瑕疵,保证责任具有单一性与单向性。在动产买卖契约中,保人身份较为多样化,保证责任除了所有权瑕疵担保之外,还有履行保证。而对于借贷契约而言,虽然在一些契约中出现了物保条款,但囿于可供选择作为物保的标的物的缺乏以及物保本身对债务人使用物的限制,人们更加倾向于选择人保。对比买卖契约与借贷契约,人保在借贷契约中的地位与作用更为重要,这与借贷契约双方当事人权利义务的履行特点相关。     

物之瑕疵担保责任与债务不履行责任的关系

一概念的界定及问题的提出按照大陆法系的传统民法理论,瑕疵担保责任是主要适用于买卖契约的一种责任形式,是出卖人就买卖标的之权利或其标的物本身之瑕疵,所应负之法定责任。其中“瑕疵“有两种,一种是权利瑕疵,一种是物之瑕疵。权利瑕疵担保是指卖方应保证其对     

论传统买卖之债的担保制度

买卖契约是中国古代最重要的民事契约之一.为了保障交易安全,保证买卖之债的实现,官府法令与民间习惯均要求买卖双方尤其是卖方,必须在契约订立时明确各类担保条款.古文献资料记载和出土文物显示,出现在我国古代买卖契约中常见的担保方式为瑕疵担保、追夺担保、恩赦担保和信用担保.传统买卖之债的担保制度,在今天除恩赦担保完全失去价值外,其余则对现代市场经济进一步培育诚信公平理念,不无借鉴意义.     

试析买卖合同中货物所有权的转移

货物买卖，说到底是买卖货物的所有权。卖方把自己的货物所有权转让给买方．并从买方取得相应的价金；买方支付价金，从卖方取得货物所有权。以价金换取货物所有权是买卖的本质，是其区别于其他民事法律行为的根本特征。既然货物买卖是买卖货物的所有权，那么，在买卖合同中，货物的所有权从何时起由卖方转移于买方，则是至关重要的了。它关系到买卖双方的切身利益。本文评析了各国法律有关所有权应于何时转移的三种主要规定，指出了各自的长处和不足，并在此基础上就修改和完善我国合同法的相应条款提出了建议。     

赠与合同瑕疵担保责任承担的不足与完善

赠与合同是赠与人将自己的财产无偿给予受赠人,受赠人表示接受赠与的合同。赠与合同的赠与人有单方面的义务,主要为给付赠与标的物和对赠与财产的瑕疵承担担保责任,而瑕疵担保责任如何承担,因为法律上规定比较粗糙,在司法实践中和法学界往往是仁者见仁、智者见智,笔者试从法理分析入手,浅析立法不足,以期进一步完善合同瑕疵担保责任。一、问题的提出瑕疵担保责任,早在罗马法中即已存在。由于瑕疵担保责任在买卖契约中表现得最为典型,因而各国一般将其规定在买卖契约法中,而对其他契约准用之。我国合同法第一百五十三条也明确规定了瑕疵担保…     

浅析国际货物买卖中货物所有权的移转时间

国际货物买卖是跨国界的商品交换过程,参加这种法律关系的主体多为负有限责任的法人,且他们之间进行的大多为大宗货物买卖,因此,所有权的移转在国际货物买卖中显得特别重要。因为,当卖方将货物出售给买方以后(卖方保留所有权的除外),买方便拥有了对货物的所有权,但如果买方拒付款或无力付款(如破产)时,卖方就要蒙受财产上的损失或     

论我国特定物买卖所有权转移的最佳时间

买卖的最主要法律特征和法律后果,就是转移卖方出卖财产的所有权(在国营单位之间则是转移卖方对该项国家财产的经营权)。这就产生了买卖双方何时取得和丧失出卖物所有权的问题,即出卖物所有权转移的时间问题。探讨与研究我国特定物买卖所有权转移的最佳时间,有着重要的现实意义。一般说来,在法律上无特别规定而买卖合同也没有明确的情况下,只能在买卖合同成立时间或者交付时间可以确定该特定物所有权是否转移,其他时间是无法确定的。于是,在民法理论界就出现了两种主张:一种主张认为,把特定物所有权转移的时间定在合同成立时间最好(简称“合同成立时间”);另一种主张则认为,把交付时间为特定物所有权转移的时间最佳(简称“交付时间”)。它们对民事立法都有重大影响。     

家族所有权:中国传统土地买卖契约成立的权利基础

家族所有权是中国传统土地买卖契约成立的权利基础,只有承认这一点,土地买卖才能顺利进行.家族所有权对中国传统土地买卖契约的成立的影响主要表现为两个方面,一个是家族先买权,另一个是家族人员的签押权.家族所有权是以适应中国血缘政治社会特性而产生的,这种权利在中国传统社会中既有有利之处也有其不容回避的弊端.     

作为证据的家谱-以清代坟山买卖及纠纷解决为例

在中国传统社会，坟山是家谱不可缺少的记载内容，记载了坟山买卖契约的内容、买卖经过、坟山坐落以及历史变化情况，使家谱在客观上产生了证明坟山所有权的证明力，并形成了将家谱作为证据的风俗习惯且为官方认可，在古代社会的坟山纠纷解决中发挥了重要作用。     

唐五代敦煌、吐鲁番买卖契约的法律与经济分析

本世纪初在敦煌、吐鲁番等地出土了大量文书残卷,其中有一部分属于法律文书。它们虽然数量较少,但史料价值却极高。尤其是买卖契约文书部分,反映了当时关于买卖契约方面丰富的法律内容与民间习惯。本文拟对属于唐五代时期４０件买卖契约的内容、形式作以下探讨①。一、买卖契约的总体情况契约,也称契券,是民间通行的文书形式,麦氏高昌国时称“券”,入唐后叫“契”,而其义不变。契有两本,双方各执一本。一方违约,对方可按契约规定索赔,双方承担义务。可见,虽属私人文书,也受法律保护,具有法律效力。在这４０件买卖契约中,完整…     

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.