现场照片在刑事诉讼中的证据地位及规则探讨

现场照片作为法定证据,在刑事诉讼中发挥着越来越重要的作用,但现行的相关法律始终把现场照片证据视为勘验、检查笔录的辅助记录内容,其地位的边缘性导致了现场照片证据规则的缺失,一定程度上延缓了刑事摄影技术的发展。     

计算机模拟再现道路交通事故特点分析

目的将计算机仿真技术应用于道路交通事故鉴定领域，实现道路交通事故发生过程及当事人致伤方式的重建。方法基于对事故现场痕迹、车辆损坏和人体损伤等检验鉴定，利用事故再现软件及高性能计算机计算分析，对40起真实事故的碰撞过程及致伤方式进行重建分析，并以2起典型案例进行说明。结果事故再现效果与现场痕迹、车辆痕迹、人体损伤痕迹有关；40起事故再现中．28起符合性好，9起较好，3起欠理想；碰撞过程的准确再现有助于对致伤方式进行分析。结论计算机仿真模拟重建道路交通事故的发生过程及当事人的致伤方式在辅助道路交通事故鉴定中具有应用价值。     

行为分析在命案现场重建中的应用

侦查员或现场勘验人员在进行现场分析时,可充分利用勘验过程中发现的人的活动痕迹,同时结合人体损伤特征,对人的行为进行分析、还原,达到现场重建的目的。本文介绍了一起出租屋内的死亡案件,现场勘验人员利用现场勘验和尸体检验情况,成功地对现场中人的活动轨迹进行了分析,完成了现场重建,为判断案件性质提供了重要的技术支持。     

利用三维激光扫描技术还原事故过程及驾乘关系分析

目的探讨三维激光扫描仪和计算机技术在还原事故现场、事故过程重建及驾乘关系鉴定中的应用。方法运用三维激光扫描仪对一起交通事故现场、事故车辆及与事故车辆同型号车进行扫描,计算机技术对事故现场、痕迹及事故车辆进行整合,还原事故现场,结合人体损伤,重建并分析事故过程。结果经三维激光扫描仪还原事故现场及重建事故过程,明确事发时吴某位于驾驶位。结论利用三维激光扫描技术还原事故现场、事故过程重建、分析车内人员运动轨迹更客观、科学,有助于提高道路交通事故司法鉴定的精度。     

计算机犯罪案件的取证

计算机犯罪案件的现场勘验信息现场勘验所需的主要工具硬件工具笔记本电脑或移动PC、移动硬盘、优盘、打印机、光盘刻录机、USB连接线、其他必要的通信传输电缆, 以及机器的拆卸工具。软件工具包括用于分析被勘验系统的运行情况、信息资料的完整情况等的操作系统软件、工具软件和应用软件,比如:killsvr(键盘杀手配置查看器,用于查看是否被人安装了键     

烧死现场的勘验与重建1例

现场重建是指通过事后重新构建的方法以获得特定事情发生的真相。火灾现场重建应指运用火灾相关理论与现场勘验发现的痕迹物证、现场相关物证的鉴定意见以及调查访问中获取的信息,使其相互印证,形成完整的火场证据链,构建出火灾发生、发展的过程,或是火场发生的某些特定事情。本文结合一起火灾中出现人员死亡事故来阐述火灾现场的勘验与重建。     

侦查工作中如何利用照像、录音和指纹

<正> 在侦查工作中,正确利用通过科技手段得来的照片、录音和指纹印痕是十分重要的。下面,让我们来结合实践经验进行必要的探讨。照片的利用在科学组织的侦查工作中,现场勘验笔录作成之后,还要进行认真的分析,以便确定下一步的侦查方向。把笔录与所附照片进行比较,即可清楚地看到笔录与照片的异同,找出需要补充侦查的哪些情况,在这里,照片既可用作检查现场勘验是否全面,又可依     

法医学尸体勘验过程中关键细节的应用

在法医学尸体勘验过程中,仔细分析研判尸体及现场的各个细节,确定哪些细节是关键＂依据＂,对案件的性质分析和现场重建具有举足轻重的作用。结合案例初步探讨关键细节的抓取思路和方法,以期抛砖引玉,对法医工作有所裨益。     

车外人员与汽车碰撞事故现场痕迹特点分析

道路交通事故的发生是人、车、道路等因素综合作用的结果，碰撞过程中。三者之间在极短的时间内发生了强烈的相互作用，如制动、碰撞、损伤产生等。事故发生后。根据国家GA41—2005《道路交通事故痕迹物证勘验》标准规定。交通事故现场痕迹包括路面痕迹、车体痕迹、人体痕迹、其它痕迹等勘验是确定交通事故责任和成因的主要依据。本文研究中通过对200起车外无防御能力的道路使用者（行人、自行车、三轮车、摩托车）与汽车碰撞事故现场痕迹。如人一车一道路位置。车辆的制动印痕、行驶速度、碰撞痕迹，人体致伤特点等各种客观的信息参数．寻找易于提取、利于计算分析、有助于事故重建的现场痕迹参数特点。以此建立起基于现场痕迹信息综合处理的事故再现参数体系。为后续重建交通事故碰撞过程研究提供参考依据。     

HDR技术在现场摄影中的应用研究

运用HDR技术可以获得被拍景物从最亮区域到最暗区域更多的细节。在现场摄影中运用HDR技术能够使现场照片和部分物证获得比通常的数字成像技术或摄影方法更大的动态范围,从而更好地再现高光或阴影部分的细节,获得更多的影像信息。     

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.     

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.     

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.     

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.     

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.     

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.