我国国有商业银行表外业务发展的新思考——基于范围经济的分析框架

范围经济是对经济组织业务多元化选择与判断的衡量标准.商业银行作为金融企业,其范围经济的大小决定了它实行多元化经营以节约成本、提高效益的空间与机会.对我国国有商业银行表外业务范围经济的实证结果表明,我国四大国有商业银行在近年来大多数年份存在较为明显的范围经济,表外业务的开展对传统业务具有巨大的促进作用,有利于银行总体收入的增长.因此,国有商业银行应该大力开展表外业务,以充分发挥其范围经济的最大效益.     

浅谈完善国有商业银行公司治理结构

长期以来,由于受计划经济体制的影响,我国中、农、工、建四大国有商业银行一直保持着浓厚的行政色彩,可以说是行政化的机构,国有商业银行的高级管理人员也是政府官员。四大国有独资商业银行的机关化特征以及管理人员列入行政序列,导致国有商业银行经营目标错位,一方面国有商业银行承担着过多的政策性业务,另一方面也导致管理人员对“个人”政治前途的关心,从而有悖于商业银行的经营目标。在单一的产权结构和行政化的体制背景下,我国国有商业银行还没有真正树立现代金融企业的经营理念,经营管理体制和运行机制还不健全,公司治理结构存在严重…     

论商业银行不良贷款的风险和法律控制

随着我国国有商业银行市场经营的转型，特别是我国加入世贸组织后，五年过渡期的到期，外国银行开始渗入国内市场，使国内银行业问的竞争愈发激烈。作为由国有专业银行转轨的国有商业银行，资本充足率低和贷款不良率高是其受外国商业银行冲击的“软肋”。国家近年来通过财政注资以及不良资产剥离。在一定程度上增强了国有商业银行的营运能力和经营活力。然而，受各种因素的影响，不良贷款仍是国有商业银行经营发展的主要包袱之一。如何降低不良贷款以及控制不良贷款，是当前各国有商业银行思考的一项重要课题。本文是试从法律的角度，通过对当前我国国有商业银行资本风险分析，以及对国内在立法和执法方面的缺损分析，寻求控制国有商业银行不良资产的对策，即完善金融立法，强化各种法律法规在金融活动中的保障作用，通过法律控制，降低商业银行不良贷款，防范和化解经营风险。     

中行上市肖钢迎接大考

一旦上市,中行作为第一家整体上市国有商业银行而将载入新中国银行业发展史册,肖钢将成为领导国有银行走向海外市场的最年轻的银行家     

论商业银行的法制建设问题

金融业,尤其是作为金融业运行主体的国有商业银行,安全、高效、稳健运行是国民经济持续、快速、健康发展的基本条件。那么,如何保证商业银行安全、高效、稳健运行呢?笔者认为加强商业银行的法制建设,坚持商业银行依法经营管理是一项基本措施。一、商业银行的经营管理与法制建设的关系商业银行是指以吸收公众存款、发放贷款、办理结算业务为主,以效益性、安全性、流动性为经营原则的金融企业。我国国有商业银行主要是由专业银行转轨而来,要实行规范化运作、走向国际金融市场就需要加强法制建设,这对于防范商业银行的经营风险,维护国家、银行…     

论资产证券化表内与表外模式法律机制的融合

在表外资产证券化的内部信用增级中,是由发起人在某种程度上承担了资产证券化的风险,而外部信用增级中承担资产支持债券风险的是专业的第三方机构,内外信用增级的效果如同表内模式资产证券化的投资者所拥有的“双重追索权”,而没有把所有的风险出售给投资者.传统采用表外模式资产证券化的国家还借鉴表内模式的法律机制来实现安全价值,如以“巴塞尔协议Ⅲ”和美国《多德—弗兰克法案》为代表的对流动性监管、风险自留和信用评级等的安全监管,以及美国颁布的《资产担保债券政策声明》《最佳实践准则》对源于欧洲的表内双担保债券等表内证券发行的鼓励.而传统流行表内模式资产证券化的国家也借鉴表外模式法律机制来实现效率价值,如德国的Pfandbrief债券、西班牙的Spanish cédulas债券以及源于英国的整体业务证券化发行时采用特设目的机构,在资产证券化业务中实现了某种程度的破产隔离.这些表内和表外模式法律机制的互鉴实现了资产证券化表内和表外模式的融合.     

农村合作金融现状分析与发展对策

国外合作金融近几年出现了四点新动向，即合作金融组织业务经营范围扩大，互助精神淡化，营利和商业化倾向加重，民主管理和自治原则受到削弱，在分配和股权处置上出现股权化倾向等，随着我国国有商业银行改革的深入，农村使用金融体制，经营状况和功能作用都出现了一系列严重问题，急需找出有效的解决对策。     

外资银行在天津的竞争优势和发展战略

2006年12月11日起,我国对外资银行开放境内公民的人民币业务,取消开展业务的地域限制以及其他非审慎性限制,这是我国金融业全面开放的重要举措。本文将从经营理念、管理体制、产品市场定位等角度,浅析全面开放条件下外资银行在天津的竞争优势和发展战略。     

论我国商业银行个人金融业务的拓展

个人金融业务是商业银行在经营中按客户对象划分出的以个人或家庭为服务对象的金融业务,随着商业银行业务重心向个人金融业务的转移,个人金融业务在银行的利润来源表中已经占有越来越大的份额。随着我国商业银行体制改革的深入,如何进一步加速我国商业银行个人金融业务的发展,已经成为我国金融界的重大理论与现实课题。     

国有商业银行信贷担保业务中存在的问题及其对策

信贷业务是国有商业银行的一项重要资产业务,风险较大,而信贷担保业务正是化解和防范信贷风险的重要举措。但不可否认的是,国有商业银行的担保工作仍或多或少地存有一些问题,需要我们加以思考和研究。     

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).     

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.     

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.