新型亲油性纳米二氧化硅粉末在手印显现中的应用

目的 比较新型亲油性纳米二氧化硅粉末显现手印的效果.方法 应用亲油性纳米二氧化硅粉末与现场勘查箱内金粉、银粉和黑色磁性粉显现非渗透性客体表面油汗混合手印,并在自然光下观察比较显现效果.结果 亲油性纳米二氧化硅粉末显现出的手印图像纹线清晰连贯,背景反差好.结论 亲油性纳米二氧化硅粉末显现手印具有一定的优势.     

四种不够鉴定条件手印痕迹的补救方法

在刑事案件现场勘查显现痕迹的实践中,经常遇到各种各样不够检验条件的手印痕迹。笔者就补救这种痕迹的4种方法介绍如下:1粉末显现糊涂手印的原因和补救1.1糊涂原因(1)粉末多。在用毛刷沾粉末显现指纹时,未做弹抖处理,未用毛尖部分顺纹线轻匀刷显,造成纹线犁沟部分填入粉末。(2)汗液多。汗腺发达、挤压动作使各条乳突纹线之间拼接在一起呈片状。(3)空气、载体、粉末潮湿。因为汗液与粉末机械吸附和静电吸附的原理,痕迹汗液多,空气、客体、粉末潮湿显现时易出现糊涂不匀的现象。1.2补救方法(1)干燥法。因刷粉末多而显现模糊的痕迹,在载体上用…     

用碳素墨水显现胶带粘面上的手印

1 显现原理手与胶带粘面接触后,乳突纹线和小犁沟以凹凸线条的形式表现出来,乳突纹线上的汗孔在胶粘面上以微孔的形式表现出来.因此印有手印纹线的粘面比周围要粗糙,碳素墨水颗粒与其接触时,产生较强的亲合力.当用自来水冲洗时,附着在手印绞线上的碳素颗粒不易冲掉,从而显出手     

无色油渍手印的提取

在各类刑事案件现场中,犯罪分了遗留下的无色油渍手印往往占有一定比例,通过工作实践的反复实验作者总结出一种快速、方便、行之有效的“502”胶与“碘”显现方法,报道如下:显现原理:该方法通过“502”胶与“碘”加热混合使“502”胶与手印中的汗液发生聚合反应,通过“502”胶将碘带入到手印纹线中使纹线着色,显出的纹线呈桔黄色,增强乳突线与小犁沟的反差.     

纳米粉末显现水果和蔬菜表面手印

目的研究纳米粉末显现水果和蔬菜表面的手印。方法纳米Fe3O4粉末的显现方法同常规磁性粉末;纳米ZnO粉末则是撒粉于可疑表面,然后用吸耳球轻轻吹掉多余的粉末直到手印显出,利用多波段光源,在紫外一可见光范围内拍照;并与松花粉显现法比较。结果纳米Fe3O4粉末可以清晰显现4种检材表面的手印;纳米ZnO粉末可显现除土豆之外的3种检材表面的手印,尤其显现西红柿表面手印的效果最好;与松花粉相比,纳米粉末显现的手印纹线流畅、细腻,细节特征清晰。结论利用纳米粉末可以有效显现水果蔬菜表面的手印,显出的纹线在紫外－可见光范围内拍照均可以得到反差较大的影像。     

生物染色剂显现汗潜手印的探讨

本文对遗留在各种不同承受客体上的汗潜手印,用生物染色剂进行显现处理,取得清晰、完整的纹线效果,从而补充了传统的粉末显现汗潜手印的不足,具有广泛的推广实用价值。     

乳突纹线局部形态特征在手印检验中的应用

在手印检验工作中,通过对乳突纹线局部形态特征的种类、特点及检验方法进行研究,并运用实际案例进行分析阐述,论证该类特征在手印检验中具有可操作性,能够提高残缺、少特征等疑难手印的利用率。乳突纹线局部形态特征的应用是对常规特征的重要补充,对手印检验工作具有实际意义。     

国产新型荧光痕迹显现剂通过鉴定

1999年9月10日,公安部科技局在中国刑警学院主持召开了公安部国家级九五重点科技项目专题《痕迹显现剂》科研成果鉴定会。专家组认为,该痕迹显现剂具有色泽鲜艳、色谱齐全、光稳定性好、荧光强度高、激发光光谱范围宽、斯托克斯偏移大、与手印纹线亲和能力强、抗吸湿和流动性能好,以及适用客体范围广等特点。这项成果是手印显现粉末的一次重大突破,它完全可以替代进口荧光粉末,产品性能指标达到了国际先进水平。该产品可采用普通粉末刷显法刷显现场手印,操作方法简便。专家们一致认为,该产品性能价格比高,实用     

磁性粉显现指纹区分乳突线和小犁沟的方法

磁性粉是由静电复印粉或复印机余粉等细铁粉而合成的粉末，比金粉、银粉的重量重，不易产生飘粉，减少了对使用人员的吸入损害；磁性粉几乎适用于所有光滑的非粘性客体潜在手印的显现。所以，目前勘查人员在现场上都常使用磁性粉。     

PAMAM G7.0的制备及在非渗透性表面手印显现中的应用

目的探索一种非渗透性表面手印显现的新方法。方法根据现有方法合成第七代聚酰胺-胺（PAMAM G7.0）树形分子材料,并使用荧光光谱法对产物进行荧光测试;将合成材料对多种客体表面、不同遗留时间的手印进行显现,并将显现结果与粉末法和传统的荧光染料法进行比对。结果实验表明该荧光材料在365nm光激发下可以发出较强的可见荧光;与粉末法和传统的荧光染料法相比,PAMAM G7.0可以同手印残留物进行高选择性结合,手印纹线与背景之间的反差大。结论PAMAMG7.0可以有效地显出非渗透性客体表面的手印。     

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.