股东派生诉讼研究

我国的新公司法明确规定了股东的派生诉讼权利,本文通过分析比较各国对股东派生诉讼的研究,探寻股东派生诉权的源由,梳理派生诉讼的股东主体资格条件,明确提起派生诉讼的前置程序,厘定被告主体及诉讼过程和结果,为完善我国公司法中的股东派生诉讼制度进行理论探讨。     

股东派生诉讼的法理探析

股东派生诉讼已被我国司法实践所接受 ,但我国公司法及相关法律几乎没有涉及到股东派生诉讼 ,这给司法实践带来困惑。而西方公司法及其理论相当成熟 ,在修改公司法或作出司法解释时应当借鉴这些理论及做法。因此从法理上探寻股东派生诉权的源由 ,梳理派生诉讼的股东主体资格条件 ,明确提起派生诉讼的前置程序 ,厘定被告主体及其侵害行为的范围 ,对于司法实践和完善立法都有现实意义     

论股东派生诉讼制度

股东诉讼是保护股东权益的一项重要制度,随着《中华人民共和国公司法》(以下简称《公司法》)的实施,股东派生诉讼案件已不乏其例,并呈上升趋势,有些司法实践上的问题亟待解决。分析该制度的价值,并从原告股东资格、股东派生诉讼的前置程序问题、股东派生诉讼被告的确立以及股东派生诉讼的激励机制、约束机制等方面进行评析。     

股东派生诉讼的前置程序研究——“紧急情况”之外是否存在可豁免情形

股东派生诉讼的前置程序是立法者为了尊重公司独立法人地位,减少公司诉讼叠加以及为了防止原告股东滥用诉权和肆意干扰公司正常运转而建立的一个配套制度。我国公司法规定,原告股东非经前置程序不得提起派生诉讼,除非存在“不立即提起诉讼将会使公司利益受到难以弥补的损害”的紧急情况。但实践表明,在公司治理结构不完善、原告兼有多重身份、被告同时包括董事和监事、以及公司进入清算阶段等特殊的“非紧急”情况下,法官同样有必要灵活掌握股东派生诉讼的前置程序规则,豁免原告股东履行前置程序的义务,从而达到保护中小股东和公司利益的目的。     

股东派生诉讼制度的构建与完善

股东派生诉讼是指当公司的正当权益受到他人侵害而公司又怠于行使诉权时,符合法定条件的一个或多个股东以自己名义提起诉讼,要求补救公司权益的行为。股东派生诉讼区别于股东直接诉讼,有其自身的特点。鉴于股东派生诉讼的特殊性,在其诉讼提起程序中对原告资格、诉讼适用范围、诉讼过程中公司和其他股东诉讼地位的确立等都应作特殊的规定。为实现设立股东派生诉讼制度的初衷,既要防止股东派生诉讼的滥用,又要对股东派生诉讼加以激励。     

论股东派生诉讼的实现——以“理性经济人”为假设的法经济学解释

法经济学中“理性经济人”的基本假设和成本收益分析范式作为一种简单可取的解释路径,能够合理解释股东派生诉讼制度在不同国家实施效果迥异的现象.作为“理性经济人”的原告股东往往应用成本收益分析法来衡量是否提起股东派生诉讼,股东派生诉讼在某一国家是否活跃,在很大程度上取决于该国股东派生诉讼的成本风险分担规则和激励机制能否起到鼓励或者抑制诉讼的作用.针对我国上市公司股东派生诉讼案件鲜有发生的现状,我国在完善股东派生诉讼规则时,应当充分利用法经济学的理论基础和分析工具,重视法律规则在诉讼成本存在时的效率作用,并采取适当的激励机制以发挥股东派生诉讼制度的积极作用.     

农民集体成员派生诉讼的合理性与制度建构

农民集体成员派生诉讼,是指农民集体成员在农村集体经济组织、村民委员会的负责人非法侵害或容忍他人非法侵害农民集体财产时,符合法定条件的集体成员有权为农民集体利益,以自己的名义提起诉讼追究有关侵害人责任的诉讼制度。农民集体成员派生诉讼制度具有现实必要性、理论可行性和独特功能性。建构农民集体成员派生诉讼制度,除应明确制度建构的指导思想外,还应该对原告资格、原告的权利与责任、被告的范围、先诉请求、诉讼费用担保等予以关注。     

对我国《公司法》修订草案派生诉讼条件的思考

我国公司法修订草案已于2005年2月提请十届全国人大常委会第十四次会议审议。此次修订涉及十二个方面的内容,“健全股东合法权益和社会公共利益的保护机制”是重要内容之一。在这方面,修订草案新增加了“完善有关股东诉讼的规定”,涉及5个条款。这5个条款包括了股东派生诉讼(又称股东代表公司的诉讼或股东代位诉讼)和股东直接诉讼两类制度。关于派生诉讼的规定涉及两个条款,它们是修订草案第70条和第142条。本文仅就股东派生诉讼提起条件的有关规定进行分析并提出相应建议。所谓股东派生诉讼,是指公司在遭受董事或其高级管理人员过错行为损…     

论我国《公司法》的股东派生诉讼制度

股东派生诉讼,又称代位诉讼、代表诉讼,是指当公司的正当权益受到他人侵害,特别是受到有控制权的股东、母公司、董事和管理人员等的侵害时,股东以自己的名义为公司的利益对侵害人提出起诉,追究其法律责任。股东派生诉讼制度对于维护股东的合法权益有重要的意义,我国在新修订的《公司法》中规定了该制度。本文首先探讨了该制度与股东直接诉讼的区别,然后分析了建立该制度的法律依据及其意义,以利于加深对其理解及适用,最后在建立诉讼费用担保制度、举证责任分配、股东派生诉讼的责任承担等三个方面对进一步完善股东代表诉讼制度提出了若干建议。     

股东代位诉讼若干问题探析

股东代位诉讼作为一种诉讼形态,既具有民商事诉讼的共性,又有其独特的一面,明确其与相关概念之间的界限对其性质的界定至为关键,股东代位诉讼在性质上属于派生诉讼和共益诉讼。对股东代位诉讼原告的资格不应进行过多的限制,被告的身份以公司的高级管理人员为主,同时包括其他人。     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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).     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.