重叠指纹分离方法比较

目的探讨各种重叠指纹分离方法的优劣。方法选取实践中常用方法对重叠指纹进行分离。结果各种方法分离重叠指纹均能达到理想效果,尤其以计算机分离方法适用范围最广、效果最佳。结论计算机重叠指纹分离方法具有较强的现实意义和广阔的应用前景。     

变形指纹比对分析2例

在刑事技术指纹检验工作中,现场指纹受到压力、承痕体等客观条件影响,经常会出现不同程度的变形,有的指纹显现后因中心、三角重叠或错位,碰巧重叠部分拼接纹线又比较流畅,如果简单的从表象分析,往往容易做出错误的判断,以下总结两起变形指纹的检验经验,希望能给同行以借鉴.     

指纹ABO血型的检验

指纹可以通过它的形态和特征进行人类的个体识别,但对模糊、残缺、重叠、变形的指纹要给予同一认定是相当困难的,笔者应用红细胞粘连试验对指纹的ABO血型进行检验,收到了较好的效果,现报告如下,供同行参考。     

利用Photoshop软件分离重叠笔迹一例

随着Photoshop软件功能的不断优化,其在文件检验工作中的应用也越来越广泛。本文是利用Photoshop软件对黑色圆珠笔和蓝色圆珠笔形成的重叠笔迹进行成功分离的一个案例。为了解决笔迹鉴定实践中重叠笔迹的分离问题,本文采用了一种新方法——Photoshop软件分离法对重叠笔迹进行分离,具体采用两次叠加处理的方法。利用Photoshop软件分离重叠笔迹是将计算机技术与笔迹鉴定相结合的一种处理技术,通过笔者在实践中的多次探索,成功分离了两种油墨种类的书写工具形成的重叠笔迹。笔者将具体操作步骤及分离过程列入文中,以供同行业的人员参考。     

如何保障指纹自动识别系统捺印库数据的质量

近几年来，指纹自动识别系统（AFIS）逐步在全国各级公安机关普及应用，破获了不少有影响的大要案件，以快捷、高效的优点成为痕检技术人员的得力助手。捺印库数据作为指纹自动识别系统发挥功用的基础，其整体数据的质量决定着指纹自动识别系统的运行效率。在使用中发现，捺印库中存在着一些伪数据、重叠数据和错误数据，这些不良数据极不利于指纹自动识别系统的应用和发展。所以笔者认为，如何保障指纹自动识别系统捺印库数据的质量是一个值得探讨的问题。     

105例人体汗斑型物质检测报告

<正> 汗斑型物质在侦破案件中的作用仍没有引起人们的注意。过去,罪犯遗留在现场的指纹往往由于汗液太浓,纹线不清或指纹搓动,没有指纹鉴定价值而不提取,使这唯一能够反映罪犯遗留在现场的信息,长期被遣弃。如某年3月17日晚19时许,女、男二人在家被杀。现场遗留有折叠式钢刀一把,在刀柄部发现指纹一枚,纹线重叠模糊不清,无法提取,后用盐水浸湿棉纱,擦试提取指纹汗斑,用热解离法检验是“B”型,     

浅谈变形、残缺、变异指纹的查档与鉴定

手印是犯罪案件现场中较为常见的痕迹之一。但由于种种因素所致,会引起现场手印产生变形、残缺、变异等,如果对这些变化不清楚或了解不深透,势必会影响手印的正确检验鉴定工作。本文就现场手印极易产生变形、残缺、变异的主要原因及常见的反映形式进行探讨,目的在于能引起专业人员的共同重视。1现场指纹的变形指纹变形主要是因为人在接触各种客体时,由于用力大小、用力方向的不同,使乳突纹线挤压变形;或者由于在客体上滑动,导致指纹的移动和重叠。对于现场指纹来说,由于作案过程中某些动作的特定性,决定了作案人在现场遗留的指纹有着不同程…     

纸张上薄膜拓印指纹检验研究

目的研究薄膜拓印指纹的特征和检验方法。方法利用塑料薄膜在纸张上进行了120次指纹拓印实验,然后比较拓印指纹和正常捺印指纹。结果成功转印出较清晰的拓印指纹41枚,发现了纸张上拓印指纹的常见特征。结论通过特征分析可以对薄膜拓印指纹进行检验。     

借助三色空间增强图像中指纹反差

如何部分地增强图像反差是刑事技术工作中最常遇到的难题之一。借助数字图像处理技术,可以根据像素值差异从原始图像提取感兴趣部分信息。本文讨论了这种基于像素值差异进行指纹背景分离的方法,可为指纹识别提供便利。     

指纹鉴定标准研究述评

指纹鉴定标准是指纹鉴定理论的核心内容之一.自从指纹鉴定应用于侦查破案以来,理论和实务界对指纹鉴定标准进行了长期研究探索,形成了单纯数量标准、质量—数量标准、面积—质量量化标准、拓扑学方法和标准、形态学方法和标准等.这些标准和方法虽有一定合理性,但也存在明显的不足.指纹鉴定理论要从经验走向科学,必须加强基础理论研究,建立一套完善的指纹鉴定方法和标准体系.     

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.