刑法观、犯罪观对犯罪心理学研究的影响——兼论犯罪心理学与刑事科学体系的一致性

为了促进刑事法各学科得以整合，不少学者提出了“刑事一体化”的构想，主张以刑法学为核心，结合刑法的研究和刑法之外对刑法的相关研究，形成对刑事学科立体统一的思维模式。而犯罪心理学作为一门二元交叉型学科，不仅受到心理学基本观点的影响，也受到刑法观和犯罪观的影响。不同的刑法观和不同的犯罪观会引导犯罪心理学研究者使用不同的价值尺度、评价标准来确定犯罪心理学的研究对象、学科性质、方法论、原因理论及结果应用等，导致学者之间的观点迥异，理论与实践出现一定的脱节。因此，如果将刑法观和犯罪观对犯罪心理学研究的影响作一个系统的梳理，会为我们解决理论上的诸多争端寻找有效的途径，也会为促进刑事一体化提供有力的证据。     

速写艺术形式创造与表达研究

在艺术多元化发展的今天,如何发挥速写在艺术创作中的作用,重新审视速写艺术的形式创造及其表达方式,对于完善画者专业知识结构、丰富情感思维、提高艺术素养等都起到积极作用。本文从速写的形式语言创造、空间表现及个性创造几方面来进行研究,旨在促进对速写艺术的审美认知。     

关于行政法的哲学思考

一门法学学科只有走向法哲学,才能趋于成熟和发达。行政法学作为一门年轻的法学学科,尤其应该加强其法哲学层面的研究。本文对行政法哲学的对象、性质、范围、体系及其现状等问题进行了初步研究。     

论早期儿童音乐教育的一种理论框架

和谐在本文中是作为早期儿童音乐教育的一种理论框架的构造核心而提出的。从较高级的（指抽象程度较高）的理论层次上看，它来自哲学、美学和数学等学科领域内的讨论；从较低级的理论层次上看，它开始进入了审美心理学、审美教育学、音乐美学、音乐心理学和音乐教育学等领域内的讨论；从更低级的理论上看，它又直接指向早期儿童音乐教育的工艺学及其操作技术、操作程序体系的讨论。本文正是要借助于这样的一种对“和谐”的本质、价值和方法的讨论，尝试建立一种在社会教育机构中对３－８岁儿童实施集体音乐教育的理论框架     

对心理学方法论的扩展性探索

方法论是任何一门科学研究的基础.它既是理论的基础,也是方法和技术的基础,因此,心理学的方法论也是心理学研究的基础.方法论的探索是关系到心理学学科发展的核心问题.原有的心理学方法论的研究仅仅涉及关于心理学研究方法的探索,其实,心理学研究的方法论应该得到扩展.方法论的探索包括关于对象的立场,关于方法的认识,关于技术的思考.     

神经精神分析学:精神分析发展的新取向

神经精神分析学是一种整合神经科学与精神分析的理论和方法,旨在实现精神分析科学化的新兴跨学科研究领域,代表着当代精神分析发展的新取向。1999年《神经精神分析学》杂志创刊,2000年国际神经精神分析协会在伦敦创建,标志着神经精神分析学的正式诞生。目前,神经精神分析学还处于起步发展阶段,其研究主题主要集中于意识和潜意识、情绪和情感、睡眠和梦以及临床实践等领域。神经精神分析学在一定程度上,可以为解决心理学发展中一直存在的科学主义与人文主义路线的分离与对立提供新的视角和平台,为心理学中不断涌现的跨学科研究提供有益的启示。     

专栏导语:行为公共管理学:用“心”求“理”

正在现代科学体系中,心理学已然成了一门枢纽科学。心理学不仅与许多经典学科有密切联系,在研究内容和研究方法上与这些学科交叉融合、相互渗透,而且在不断互动过程中,催生出新的学科(杨玉芳、孙健敏,2012);如组织行为学、行为经济学与政治心理学,并迅速成为各自母学科——管理学、经济学与政治学内充满活力的热点或前沿领域。行为公共管理学(Behavioral Public     

科学哲学与西方心理学的发展

本文主要论述科学哲学对现代西方心理学所产生的影响,就孔德的实证主义、马赫的实证主义、逻辑实证主义和科学历史主义对心理学的影响,进行了详细的分析和评述。认为科学哲学对心理学的影响不仅仅表现为心理学提供了哲学理论依据和指导原则,而且促成了现代西方心理学科学观的形成,并影响到具体的研究方法和操作技术。科学哲学对心理学的影响使心理学成为一门独立学科并促进其发展,但是,也给心理学带来了副作用。     

矫治心理学原论

我国目前迫切需要建立有自身特色的矫治心理学学科。建立矫治心理学主要是基于两个方面的原因：一是国内外矫正领域关于心理学的应用在实践和理论研究层面都有了一定的基础；二是我国矫正领域心理矫治的快速发展与高等院校的人才培养需要有相关的学科支撑。矫治心理学之所以能成为一门独立学科，是基于其研究对象的特殊性。矫治心理学是一门边缘科学、综合性科学和应用科学。     

行为法学基本原理论略

行为法学是以辩证唯物主义和历史唯物主义作指导,应用行为科学的原理和方法来研究法律行为及其规律的一门新兴学科。根据这个新学科诞生三年多来的探索性实践,我们在其学科性质、对象、范围、特点和功能作用等方面已经初步取得了一批可喜的成果。现在,笔者就行为法学的基本原理,简要作些粗浅的探讨。(一)法行为动机原理行为法学,是研究人的法律行为、法律心理及其规律的一门崭新学科。根据心理学所揭示的规     

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.