精神病人限定刑事责任能力评定量表在强奸案件中的运用

目的探讨《精神病人限定责任能力评定量表》在强奸案件中的运用。方法用《精神病人限定责任能力评定量表》评定为限定刑事责任能力的77例强奸案例,完成了量表评定,同时将限定刑事责任能力进行三级划分。结果小部分组、部分组、大部分组量表评定分逐渐升高,且具有显著性差异,量表共16个条目与评定分相关,相关系数从0.265至0.611不等,因子分析得到7个因子,解释75.784%的变异。结论精神病人限定责任能力量表内部构建合理,在强奸案件中其评定总分能有效反映三级限定刑事责任能力之间差异。     

限定刑事责任能力评定量表扩展应用的信效度

目的探讨限定刑事责任能力评定量表在责任能力评定中的扩展运用价值。方法采用DCRRS（内容包括现实作案动机,先兆,诱因,时间、地点、对象、工具选择,作案时情绪反应,作案后各种行为表现,生活自理能力、工作学习能力、自知力、现实检验能力损害和自我控制能力等）对108例符合要求的患者进行评定并与专家鉴定结果进行比较。结果DCRRS各条目间及其与总量表分间的相关均具有统计学意义（r=0.145～0.944,P〈0.001）,分半信度为0.868。根据DCRRS参考划界分分组,无、限定和完全责任能力3组间及两两间量表总分均具有显著统计学差异（P〈0.001）。DCRRS与专家鉴定结果一致性较高（Kappa=0.958,P〈0.001）,经判别方程回代具有较高的正确率（97.2%）。结论DCRRS的信效度良好,可作为辅助参考使用。     

精神病杀人的行为特征与刑事责任能力评定的影响因素

目的探讨精神病凶杀行为特征，分析精神病杀人责任能力评定的影响因素。方法对2002年至2006年72例进行司法鉴定的凶杀案件资料分项列表调查，所得数据用SPSS11．0统计软件对神病杀人的行为特征与刑事责任能力评定影响因素进行相关分析。结果作案行为特征以地点、动机、罪错认识、行为隐蔽性、潜逃、自我保护与责任能力评定结果显著相关；暴力作案刑事责任能力评定量表与々家鉴定结论之间有较高的一致性。结论对凶杀案件行为特征的综合分析，町作为责任能力评定的客观参考依据；暴力作案刑事责任能力评定量表的应用为责任能力评定提供了，相对可靠的客观依据。     

精神病人限定刑事责任能力评定量表信效度多中心研究

目的对自行研制的《精神病人限定刑事责任能力评定量表》的信效度进行多中心研究。方法：在国内四地七家精神疾病司法鉴定机构取样,对被评定为限定责任能力的案例按量表手册进行评分,并与各中心鉴定专家按辨认能力和控制能力受损大小将限定刑事责任能力所作的三级划分进行比较。结果共纳入702例案例,根据专家意见限定责任能力分为三级：小部分责任能力组、部分责任能力组和大部分责任能力组。小部分、部分和大部分组量表均分分别为21.32±3.85、25.91±5.69和29.54±5.19,差异具有统计学意义;量表各条目与总分相关系数在0.27～0.61之间,再测信度为0.85,评分者一致性kappa在0.5～0.91之间;主成分分析提取六个因子,累积贡献率为67.26%,主要反映被鉴定人的作案预谋、作案动机、作案后的行为表现、反映精神疾病对被鉴定人自我状态和社会功能的影响、案发前被鉴定人面临的环境及其反应程度;判别分析显示,作案动机、对作案时间的选择性、作案后逃避责任、检验或审讯时伪装、对作案行为的罪错性认识、自知力损害和自控能力损害纳入判别式,回代正确率为62.3%。结论《精神病人刑事限定责任能力评定量表》构建合理,有较好的信效度。     

限定刑事责任能力评定量表的编制

目的编制能对限定责任能力进行客观分级的评定工具。方法结合国内外有关的鉴定理论与实践报道，参考国内外的类似评定工具编制出《限定刑事责任能力评定量表》(DCRRS)；并对该量表进行回顾性测试．分析其信度和效度。结果《限定刑事责任能力评定量表》具有较好的内部一致性和稳定性、结构合理．其界限值所划分的不同法定能力等级与专家鉴定间也高度一致。结论DCRRS对于客观地对限定责任能力进行分级具有参考价值。     

限定刑事责任能力评定量表的编制

目的编制能对限定责任能力进行客观分级的评定工具。方法结合国内外有关的鉴定理论与实践报道,参考国内外的类似评定工具编制出《限定刑事责任能力评定量表》(DCRRS);并对该量表进行回顾性测试,分析其信度和效度。结果《限定刑事责任能力评定量表》具有较好的内部一致性和稳定性、结构合理,其界限值所划分的不同法定能力等级与专家鉴定间也高度一致。结论DCRRS对于客观地对限定责任能力进行分级具有参考价值。     

精神病人限定刑事责任能力评定量表在精神分裂症违法者中的运用

目的探讨《精神病人限定刑事责任能力评定量表》在精神分裂症违法者犯罪案件中的运用。方法多中心收集被评定为限定刑事责任能力的精神分裂症犯罪嫌疑人,完成量表评定,同时将限定刑事责任能力进行三级划分。结果小部分组、部分组、大部分组量表评定总分的平均分依次升高且存在显著性差异,分别为21.16±4.17、25.87±5.43、29.35±4.60;量表共18个条目均与评定分显著相关,相关系数从0.154至0.590不等;因子分析得到6个因子,能解释68.485%变异。结论精神病人限定刑事责任能力评定量表内部构建合理,在精神分裂症违法者犯罪案件中,其评定总分能有效反映三级限定刑事责任能力之间差异。     

限定刑事责任能力评定量表在器质性精神障碍司法鉴定中的运用

目的探讨《精神病人限定刑事责任能力评定量表》在器质性精神障碍犯罪嫌疑人司法鉴定中的运用。方法多中心收集73例被评定为限定刑事责任能力的器质性精神障碍犯罪嫌疑人,完成量表评定,同时将限定刑事责任能力进行三级划分。结果小部分组、部分组、大部分组量表评定总分的平均分依次升高且存在显著性差异,分别为22.00±2.24、27.46±5.46、31.94±4.93;量表共15个条目与评定分显著相关,相关系数从0.233至0.661不等;因子分析得到7个因子,能解释76.306%变异,判别分析结果表明68.5%的样本能被正确划分。结论精神病人限定刑事责任能力评定量表内部构建合理,在器质性精神障碍犯罪嫌疑人司法鉴定中,其评定总分能有效反映三级限定刑事责任能力之间差异。     

精神病人刑事责任能力影响因素研究

目的研究精神病人刑事责任能力影响因素。方法用湖南医科大学精神卫生研究所编制的精神病人责任能力评定量表,对司法部司法鉴定中心2001年鉴定的159例刑事责任能力评定案件进行回顾性资料分析。结果该量表的绝大多数条目在不同责任能力组差异均达统计学显著性水平,对作案行为的罪错性认识、作案现实动机、自我控制能力损害、自知力损害、作案时间选择性、现实检验能力损害、生活自理能力损害、工作或学习能力损害等是影响其辨认能力和控制能力的主要因素,以对作案行为的罪错性认识、作案现实动机、自知力损害等因素更为明显。结论责任能力评定量表可为精神病人责任能力评定提供相对可靠的客观依据。     

毒品所致精神障碍者刑事责任能力评定现状调查

目的：了解毒品所致精神障碍者刑事责任能力评定现状及鉴定人对此类案件的观点。方法自编《毒品所致精神障碍者责任能力评定调查表》,选择上海市法医精神病鉴定机构的鉴定人为调查对象,通过信访方式收集调查表。结果大部分鉴定人知晓《精神障碍者刑事责任能力评定指南》（简称《指南》）对毒品所致精神障碍者刑事责任能力评定做出了“不宜评定”的特别规定。《指南》颁布前后,所有的鉴定人均未做出过无刑事责任能力的评定;《指南》颁布后,部分鉴定人仍做出完全或限定刑事责任能力的评定。对作案与症状无关、明知吸毒可致精神错乱却放纵吸毒的案例,鉴定人分歧较小。对作案与症状相关、辨控能力丧失的案例,鉴定人分歧较明显。为消除此类案件刑事责任能力评定的分歧,完善立法认同率最高。结论目前在此类案件鉴定实践中,大部分鉴定人并未严格按照《指南》规定执行,刑事责任能力评定仍存在明显分歧。     

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.