不动产适用善意取得制度的限度

不动产登记簿的公信力和善意取得制度是两种构造迥异的物之交易信赖保护机制。善意取得制度以占有不足以充分表征动产所有权为构造前提,以竭力衡量所有权人与善意第三人的利益关系为轴心;不动产登记簿的公信力制度以不动产登记簿可以作为权利外观为构造前提,以完备的不动产登记制度为根基。善意取得制度的效果只能是第三人由无权利人取得物权;不动产登记簿的公信力所具有的效果不但有积极信赖保护与消极信赖保护之分,且其积极信赖保护的内容除由无权利人取得物权外,还包括由有权利人取得物权、受领给付、获得权利顺位等。因此,以善意取得制度保护不动产交易的便捷与安全,其局限非常明显。物权法第106条应限缩解释为主要适用于动产,不动产交易的信赖保护可通过解释物权法第16条来实现。     

物权转让法理探讨——权威机关相关部门若干解释质疑

特殊动产变更登记即移转对抗效力,但以所有权移转为前提。物权未经公示不能对抗之“善意第三人”,指“善意”物权外观人,非物权人。物权关系对抗效力应平衡物权保护与“善意”物权外观保护。民法有“善意”术语,无“善意”概念。无权处分之交付本应由受害人决定效力,但处分相对人如“善意”,可完成占有或登记,保留行为后果,对抗受害人,决定处分协议生效,实现效果意思,取得标的物权。此类对抗非物权对抗。善意取得之处分协议生效是物权移转之根据。受领标的物是无权处分相对人取得物权之要件,一般动产善意取得不适用占有改定。主张不动产物权转让形式主义模式绝对拒绝意思主义模式违背法理,我国立法并未绝对禁止即时转让不动产物权。     

善意取得客体论——以船舶物权为中心

善意取得在法律上的逻辑依据在于占有与登记的公信力.分析以占有为表征方式的动产物权和以登记为表征且登记具有公信力的不动产物权以及证券化的债权皆为善意取得之客体.论述在中国<海商法>下船舶物权登记不具有公信力,不存在船舶物权的善意取得.     

论特殊动产的物权变动与对抗（上）——兼析《最高人民法院关于审理买卖合同纠纷案件适用法律问题的解释》第十条

《物权法》第24条关于船舶、航空器和机动车等特殊动产的物权变动的规定,属于“合意主义”的规范模式（规范类型）,即这些特殊动产的物权变动,不以交付或登记为生效要件。特殊动产的物权（及物权变动）,系以登记为公示方法,交付不是特殊动产物权的公示方法。“船舶、航空器和机动车等物权的设立、变更、转让和消灭,未经登记,不得对抗善意第三人。”但实际上仅对这些动产的所有权让与有适用意义。“不得对抗善意第三人”,在规范意义上,本质地不同于“不得对抗第三人”。其所称“善意第三人”,原则上只能是善意取得物权或善意取得物权优先顺位的人。关于该物权的善意取得,以取得人已完成该“公示程序”为构成要件。作为动产物权公示方法意义上的“占有”,系指“直接占有”;动产物权的公示方法,在物权变动的情况下,多说成是“交付”,而不说“占有”,但两者没有本质上的差别。对于“让与返还请求权”和“占有改定”,不应适用善意取得。特殊动产的所有权的善意取得和抵押权的善意取得,应以取得人已登记为所有权人或抵押权人为必要。     

善意取得客体论——以船舶物权为中心

善意取得在法律上的逻辑依据在于占有与登记的公信力。分析以占有为表征方式的动产物权和以登记为表征且登记具有公信力的不动产物权以及证券化的债权皆为善意取得之客体。论述在中国《海商法》下船舶物权登记不具有公信力,不存在船舶物权的善意取得。     

动产交付规则的解释与适用

交付在物权法上和合同法上的法律意义不同,在物权法中交付是物权变动的一种公示方式,指示交付、占有改定不应规定为公示方式;而在合同法中的交付只是合同的履行行为,无论是现实交付还是观念交付均无不妥。现实交付在占有移转时生效,观念交付随意思表示的生效而生效。物权法第23条中的"法律另有规定"的情形有4种,不包括合同法第133条"当事人的约定"在内。准不动产物权变动有交付和登记两种公示方式,占有与登记不一致时以登记为准,但登记权利人恶意的除外;其物权的设立和转让自交付时发生效力,其物权的变更、消灭,应当予以登记;登记权利人处分其物权的行为不适用善意取得制度。     

登记对抗主义的反思与改造:《物权法》第24条解析

所有权移转适用合意原则的国家之所以采取登记对抗主义,目的在于保护善意受让人、维护交易安全。与之不同,我国动产所有权移转采用交付原则,在无权处分时适用善意取得规则,以保护交易信赖。学界主流意见将《物权法》第24条解释为独立的物权变动模式,这使得特殊动产适用的物权变动规则成为疑问,且与善意取得制度发生功能上的重叠。采用登记对抗主义还会引入与债物两分体系不容的"不完全所有权"的概念,创设一系列不必要的对抗规则。《物权法》第24条若要融入现有物权变动体系,就不宜被解释为独立的物权变动要件。而特殊动产仍应适用普通动产物权变动的一般规则:以现实交付为主,观念交付为辅。《物权法》第24条仅限于实现无权处分之下的交易安全保护,只是重复《物权法》第106条的法律效果。为避免不必要的理论争议和法律适用的混乱,该条在民法典编纂中应被尽早废止。     

我国物权变动理论的立法选择(上)

物权变动是物权立法政策和立法技术上的重大课题。我国物权立法对此应采取的选择是： 承认物权行为的客观存在性; 但当以债权契约为物权变动的原因关系时, 物权行为并不具有独立性, 而是被债权行为吸收; 物权的支配性特征要求物权变动以公示方法——交付 （动产） 或登记 （不动产） 为内在生效要件。这样, 物权变动过程就是意定行为（债权或物权行为） 和法定行为（交付或登记） 的结合; 在双方当事人之间, 法律赋予意定行为具有决定行为的效力; 但对善意第三人来说, 法定行为则具有决定意定行为的效力, 即赋予公示公信力来维护交易安全, 而无承认物权行为之无因性之必要。     

论占有与善意取得

善意取得①是民法物权的一项重要的、基本的法律制度。近代的善意取得制度一方面体现了日耳曼法理中占有的公信力在交易安全中所起的保护作用，同时又导入罗马法时效制度中的善意的要件，从而在法律技术上弥补了让与人处分权之不足，在法律政策上则调和了保护所有权与动态的交易安全价值冲突之两难，因而成为财产所有权制度中的重要一环。由于动产物权善意取得的诸多方面均与占有的法律问题休戚相关，因此，本文拟从占有的视角来探讨善意取得制度的有关问题。一、占有改定与善意取得依通说，动产善意取得以让与人的占有和受让人的善意为两大…     

论占有改定

占有改定是观念交付的方式之一,它带来了交易上的便捷与灵活.占有改定在让与担保、买卖合同和抵贷返租中得以适用,但在质权设定、金钱占有与动产善意取得制度中却受到限制.由于占有改定这一交付方式使第三人无法从外部征象上知晓物权变动状况,从而打破了动产以交付为物权变动方法的传统物权法原理,于公示不利.本文将在界定占有改定内涵的基础上就占有改定与有关的物权法律制度之间的关系作一探讨,以分析其存在的合理性.     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.     

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.