浅谈左手书写者左右手笔迹的特点及变化规律

目的为左手书写者左手笔迹及右手笔迹的检验鉴定提供参考依据。方法收集左手书写者的左手正常笔迹和其右手笔迹,进行比对检验和实验数据统计分析。探讨左手书写者左手笔迹和右手笔迹的特点及变化规律。将左手书写者的左、右手笔迹的特点和变化规律与右手书写者的右、左手笔迹的特点和变化规律进行比较。结果左手书写者的左手笔迹和右手笔迹在笔顺、写法、错别字等特征上保持稳定。结论左手书写者的笔迹检验应结合其左手笔迹和右手笔迹的特点和变化规律,并注意其与右手书写者的右手笔迹和左手笔迹的特点和变化规律的区别与联系。     

浅谈笔迹线条主动触觉在笔迹鉴定中的运用

笔迹是书写运动的轨迹,在观察静态特征的同时运用其动态特征,无疑可以提高笔迹鉴定的水平。但如何获取字迹的书写压力、书写速度和加速度等动态特征,目前还是个难题。笔迹心理学中笔迹线条主动触觉的分析是将笔迹书写时的压力与速度贯穿于字迹观察分析的始终,将其运用于笔迹鉴定,可在传统的笔迹鉴定二维平面字迹特征的视觉观察分析模式基础上,将视觉观察与触觉体验相结合,形成字迹形态二维平面特征与书写时笔向下的力度,和沿笔画书写的速度相结合的四维特征观察分析模式。     

卧姿笔迹特征的实验研究

目的 为卧姿笔迹鉴定提供识别和评断的参考依据.方法 比较108个不同书写水平者的仰卧、左侧卧、右侧卧及俯卧笔迹与正常坐姿笔迹特征上的异同点,通过大量实验数据的统计分析,总结出卧姿笔迹特征及其变化规律,探讨可能的变化原因,并分析卧姿笔迹检验的要点.结果 卧姿笔迹在字体、写法、错别字、笔顺、字间组合和单字的基本搭配比例等特征上较稳定.这些特征可作为本质特征使用.4种卧姿中,俯卧笔迹特征最稳定;书写水平高者笔迹特征也较稳定.结论 卧姿笔迹鉴定应结合卧姿笔迹特征变化规律,准确判断笔迹的形成条件,去伪存真,做出科学的评断.     

民事案件中左手伪装笔迹的检验1例

左手伪装笔迹,一般是指书写人出于歪曲自身笔迹特征的目的,故意采取非利手(一般情况是为右利手书写的人采取左手书写的情况)进行书写的特殊伪装书写方式所形成的笔迹.作为非正常笔迹检验项目,鉴定人有必要严格地依据鉴定技术规范,灵活运用伪装笔迹鉴定的基本理论,结合逻辑经验,对检材字迹中的"假象"予以系统分析、甄别,同时还需要结合科学取样工作,确保检验工作质量.同时,在以往的笔迹检验工作中,左手伪装笔迹多出现在刑事案件里,作为犯罪嫌疑人逃避打击而采取的手段,而在民事案件中被涉诉当事人利用的情形则较为少见.本文通过民事案件中的左手伪装笔迹检验案例,提出检验左手伪装笔迹的几点体会,供同行商榷.     

卧姿笔迹特征的实验研究

目的为卧姿笔迹鉴定提供识别和评断的参考依据。方法比较108个不同书写水平者的仰卧、左侧卧、右侧卧及俯卧笔迹与正常坐姿笔迹特征上的异同点,通过大量实验数据的统计分析,总结出卧姿笔迹特征及其变化规律,探讨可能的变化原因,并分析卧姿笔迹检验的要点。结果卧姿笔迹在字体、写法、错别字、笔顺、字间组合和单字的基本搭配比例等特征上较稳定。这些特征可作为本质特征使用。4种卧姿中,俯卧笔迹特征最稳定;书写水平高者笔迹特征也较稳定。结论卧姿笔迹鉴定应结合卧姿笔迹特征变化规律,准确判断笔迹的形成条件,去伪存真,做出科学的评断。     

摹仿笔迹的检验

摹仿书写是学习写字、练习书法的必由之路,摹仿笔迹是一种常见的笔迹类型。摹仿笔迹书写人的笔迹特征暴露少,被摹仿人的笔迹特征体现较多,鉴定难度较大,因此常常被用于仿造他人的签名、单据、契约、信件、传单。笔者经过多年鉴定实践,认为在摹仿笔迹的鉴定中摹仿的确认是关键,在分析比对过程中,应注重从整体上把握笔迹特征,正常书写字迹一般气脉贯通、气势相连,而摹仿书写的字迹呆板生硬,缺乏神韵。     

伪装笔迹鉴定的科学性探讨

随着伪装笔迹鉴定需求的增大及错误的增多,其科学性也备受争议,而本文作者一直坚信伪装笔迹的鉴定是建立在一定的科学基础之上的,解决此问题是解决其他技术问题的先决条件.文中围绕伪装笔迹必然能够反映书写人固有书写习惯这个核心,从其特点及鉴定条件等方面来探讨其鉴定的科学性.     

设计签名的特点和鉴定方法

设计签名作为特殊的签名种类有其特有的书写规范和特征．在设计签名笔迹鉴定中既要遵循一般的笔迹检验技术规范，又要重视和分析设计签名的特点，通过设计者、签名用途和书写条件等特征数量和质量的衡量标准，进而形成更加符合设计签名书写习惯的综合评断。     

书写习惯未定型成年人笔迹检验

目的研究书写习惯未定型成年人笔迹的检验方法。方法通过实例研究分析成年人笔迹变化的特点和原因,确定笔迹性质和检验方法。结果书写习惯未定型也是成年人笔迹变化的重要原因。书写习惯未定型成年人笔迹是成年人正常笔迹的例外,适用正常笔迹检验方法。结论本研究确立了检材笔迹与样本笔迹非本质差异的判断标准,适用于短时间内变化较大的成年人笔迹的同一认定。     

浅谈签名笔迹的独特特征

签名,是指享有某些权利或应尽有关义务的个人在有关文件上签署自己的姓名所形成的文字。签名和印文一起构成了文件及其所载内容的真实性和有效性的凭证。本文拟就签名笔迹独特特征的形成、表现形式以及对签名笔迹独特特征的寻找与运用做一些初步探讨。一、签名笔迹独特特征的形成本文所说的签名笔迹独特特征,是指非摹仿性的本质性的自然形成的独特的书写习惯的反映。签名笔迹的独特特征形成的因素很多,概括起来有以下几点:(一)心理因素;(二)生理因素;(三)审美观念和书写艺术素质不同的影响;(四)执笔方法不同的影响;(五)书写工具不同的影响。…     

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.     

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.”     

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.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.