微晶荧光乳浊液显现血、汗指纹的研究

目的　显现非渗透性和半渗透性客体上的血指纹、汗潜指纹。方法　应用微晶小颗粒荧光乳浊液显现血、汗指纹。结果　对常见的各种非渗透性和半渗透性客体上的新鲜和陈旧的血、汗指纹均可显出。结论　该方法与传统的物理显现方法相比较在于显出效果基本不受指纹遗留时间和客体的性质及表面颜色的影响 ,并且此方法实用、可靠 ,同时该配方还可用于非渗透性和半渗透性客体上涉油指纹的显现 ,是常见客体上血、汗指纹显现的一个重要突破     

液体镀膜显现指纹法

真空镀膜技术显现指纹曾被广泛应用,然而此项技术操作复杂,价格昂贵,逐渐被人们所淘汰。本文介绍一种液体镀膜显现指纹的方法,它具有操作简便、易行,所需药品为常用药剂。对玻璃、陶瓷、塑料等非渗透性客体表面的新鲜和陈旧汗液,油泥、油、血指纹以及灰尘指纹(在先采用固定剂固定后)都有较好的效果,尤其是处理从水中捞出的客体上的指纹或客体表面潮湿,用常规方法无法显现时,用此方法能显出图像细腻、纹浅清晰、特征准确的高质量指纹。     

茚三酮固体介质法显现不同纸张表面潜指纹

茚三酮是显现渗透性客体上潜在汗液手印的最常用方法之一,采用微量物证提取纸和茚三酮溶液有机结合制作的茚三酮固体介质可以有效避免客体表面背景着色,不容易引起纸张油墨扩散,另外避免使用的溶剂易燃。能够更便捷的显现现场指纹,并且能够突破茚三酮只能显现渗透性客体的局限,拓宽茚三酮显现客体的范围,在热敏纸上潜指纹的显现方面有独特的应用优势。     

二氧化钒多级纳米结构材料显现潜指纹研究

本文旨在建立使用VO₂多级纳米结构材料显现潜指纹的方法。以氧化二乙酰丙酮合钒和过氧化氢水溶液为原料，通过溶剂热法一步合成VO₂多级纳米结构材料，利用X射线衍射(XRD)和场发射扫描电子显微镜(FESEM)对合成粉体进行表征。最后采用撒粉刷显法对不同客体上的汗潜指纹、油潜指纹进行显现，并与传统粉末的显现效果进行对比。结果表明，合成的VO₂为深蓝色粉体，纯度高，形貌均匀，为纳米棒组成的亚微米球多级结构；该粉体可以与指纹遗留物质相结合，具有较高的灵敏度，显现的指纹纹型清晰，纹线连贯，对比度高，细节特征显著。与传统粉末相比，VO₂多级纳米结构材料在载玻片和透明塑料杯上潜指纹的显现效果要好于金粉、银粉和磁性粉；在铝箔上VO₂的显现效果好于金粉和银粉。VO₂多级纳米结构材料合成方法简单、成本低，制备的VO₂纯度高、无杂相；潜指纹显现实验证明该粉体可有效显现非渗透和渗透性客体上的汗潜、油潜指纹，并且在载玻片、透明塑料杯和铝箔上潜指纹的显现效果优于传...     

客体潮湿表面汗液指纹的显现

在各类刑事犯罪现场中,留有汗液指纹的非渗透性客体表面潮湿较普遍,尤其是在南方,雨季长,空气湿度大,客体表面更易受潮。在潮湿客体表面发现汗液指纹后,若用粉末直接刷显,往往使粉末“糊”成一片,使显现失败。笔者通过实验,摸索出一些方法,供大家参考。     

水溶性碲化镉量子点溶液显现血潜指纹

目的建立巯基丁二酸修饰的水溶性碲化镉量子点溶液（MSA/CdTe QDs）显现多种客体表面的血潜指纹的方法。方法利用量子点对人体血液成分的特异性标识作用,365nm紫外光激发使其荧光显像。结果 MSA/CdTe溶液显现时间显著短于文献报导的同类方法;显现效果和灵敏度优于显现血潜指纹常用试剂四甲基联苯胺和氨基黑10B。结论水溶性MSA/CdTe溶液适于显现多种客体表面的血潜指纹,效果优异。     

TiO2纳米粉末显现潜在指纹研究

目的建立并比较了TiO2纳米粉末与常规粉末的显现效果。方法使用配粉、色素、疏水性物质对TiO2纳米粉末进行改性，并通过正交实验设计法对综合改性条件进行优化。结果与普通粉末相比，TiO2纳米粉末由于粒度上的优势，具有显现细节特征多、背景表面无粘粉、显现陈旧指纹能力强等优点；通过添加配粉、色素、疏水性物质等改性剂，可以增加TiO2纳米粉末的流散性、扩大粉末与客体背景的反差并提高了其显现潮湿客体的能力。最佳改性方案为使用20％的色素、5：2的配粉比例以及十六胺做疏水性物质。结论TiO2纳米粉末能更有效显现非渗透性客体表面上的潜指纹。     

哈气法在显现陈旧汗液指纹中的运用

笔者在实际工作中发现,显现遗留时间较长的指纹时,对载痕客体在一定角度适当哈气,可以使显现效果成倍的提高。现按客体种类分别归纳如下。 1 显现玻璃纸、光滑塑料布上遗留24小时以上的汗液指纹 当指纹遗留于该类客体时,由于汗液中的水     

JLGW-I-1指纹显现膜显现热敏纸上潜在手印

指纹是刑事案件中最常见也是最有价值的物证之一。有效地发现和提取犯罪分子遗留在现场的指纹,是正确识别和鉴定指纹的必要条件之一。目前已有许多先进技术应用于指纹显现。对纸张上的潜在指纹最有效的方法是利用茚三酮和DFO溶液,但受热敏纸自身性质的限制,利用这两种物质进行显现时会导致基质颜色改变,无法达到对潜在指纹进行显现的目的。本文介绍一种新型指纹显现基质可有效解决这一问题。现将有关实验情况报告如下。1实验材料和方法(1)JLGW I1指纹显现膜(吉林省公安厅物证鉴定中心研制);热敏纸(市售)。(2)取市售热敏纸,由志愿者捺印…     

现场潜指纹显现的流程图

指纹是物证之首，而犯罪现场留有的指纹绝大多数为潜指纹，对潜指纹显现方法的研究已有百余年历史，据资料记载，早在１８７７年法国人就发明用硝酸银溶液显现潜指纹。１８８０年德国人发明碘熏法，１９０５年英国人研究出了粉末显现法。经过百余年的努力，已探索出许多行之有效的显现潜指纹的方法。然而，直至当今对潜指纹的显现基本还是采用“单一型、一次性”的显现工作方式进行。所谓“单一型、一次性”的显现工作方法是指在潜指纹显现工作中，凭借工作经验，根据被显客体的物质属性和潜在手印形成的媒介物种类，选择某种显现方法进行一…     

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.     

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.     

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.     

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.”     

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.     

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.     

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.     

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.