浅论如何做好公安群众工作

人民群众是公安工作最直接、最广泛、最敏感的信息来源，是对各种违法犯罪现象施加压力最普遍、最直接、最及时的力量，人民群众在对付各种犯罪及治安问题方面的智慧和力量是公安工作取之不尽的社会资源。长期以来的公安实践证明，群众工作的好坏直接影响公安工作的效能和公安机关在人民群众中的形象。为此本文作者对做好公安群众工作进行了一些探索。一是狠抓警察职业道德教育，强化服务意识，树立诚信公安形象；二是加强业务培训，使做好群众工作成为民警特别是基层民警必须具备的一项基本功；三是改革运行机制，使基层民警真正走进社区、融入到群众之中；四是从事公安群众工作，与群众打交道，还要善于采取多种方法，以情感人。     

论公安教育的现状与改革

公安教育目前存在着诸多妨碍自身发展及不适应公安工作需要的问题，如院校办学规划不合理，教育科研经费少，教师队伍素质弱，在职培训效果差等等。要改变公安教育目前的不良状况，必须重组公安教育网络，加大投资改善公安院校办学条件，坚持从严治教，使公安教育实现规范化。     

警察体育目标的研究

警察体育是公安教育的组成部分,是公安工作与体育运动有机结合的新学科,它具有公安、体育的双重性。警察体育产生于公安实践,随着社会的发展而发展,我国的警察体育为社会主义的政治和经济服务。警察体育目标是根据国家经济、社会发展和公安工作的总目标来确定的。     

社会转型期广东公安工作现代化的基本问题

实现广东公安工作现代化必须研究广东公安工作的基本问题。广东公安工作现代化转型的基本问题可以概括为两个基本问题:第一问题是,广东公安工作开展所处的环境所是,即公安治理对象或公安客体问题。它确立社会治安治理的对象,使公安工作有的放矢。第二问题是,公安工作得以开展的主体条件,即公安主体问题。它确立社会治安治理主体的职能、结构、运行模式、管理模式和观念支持。二者相互联系,相互推进,共同促成公安工作现代化的达成。     

关于创新公安思想政治工作方法的若干思考

公安思想政治工作是公安工作的生命线,是队伍建设的灵魂。创新思想政治工作方法,必须有明确的目标指向,要把握好人的需要与动机、行为的关系,思想政治教育目标与个人发展需求的关系,教育对象与教育环境的关系,教育者与受教育者的关系。同时要借鉴其它学科的方法,从实际出发,因人因时而异,这样我们的工作才能收到实效。     

论公安文化的特征与作用

人民公安机关在长期革命斗争实践中，形成了丰富的具有公安特色的公安文化，对推动公安工作和加强公安队伍建设发挥了积极的作用。新形势下要总结和研究什么是公安文化，公安文化有何特征，公安文化对公安工作有哪些作用，从而全面贯彻落实江泽民同志“三个代表”的指导思想。     

完善病毒防治体系建设确保公安信息网络安全

1、前言 随着公安科技的发展，为适应当前公安工作的需要，全国各级公安机关正按照金盾工程建设规划的部署，建立梯层式的公安专用计算机网络，以实现公安业务的网络化管理，解决公安信息跨地区、跨部门交流共享的问题，提高公安信息的及时性和共享价值。但公安计算机网络在给日常公安工作提供极大便利的同时，由于计算机病毒的不断入侵，也给网络信息系统带来许多问题，不但容易造成公安信息的泄密或丢失，还会形成业务系统瘫痪、网络阻塞等现象。     

论公安院校法学教育的问题与对策

当下公安法学教育在促进公安队伍建设,提升公安干警执法水平的同时,原有的教育体制、师资储备、教学模式等面对日渐发展的公安教育,逐渐显露出不足,无法适应"教、学、练、战一体化"的要求,与构建现代公安教育存在一定差距。为实现公安法学教育的目标,改革与加强公安教育培训工作,铸造高素质公安队伍,在公安法学教育中,要适应时代发展,不断优化师资结构,强化实践教学,将公安院校法学教育与公安工作有机统一起来。本文在构建"大教育"、"大培训"工作格局和工作体系思路指引下,针对目前公安法学教育工作中存在的不足,顺应公安教育工作的发展趋势,对公安法学教育工作在新形势下如何发展创新进行了探讨。     

公安社科研究发展探源与对策

自然科学和社会科学一直都是公安工作和公安研究中的重要内容和支撑。随着公安教育和科研水平的持续提升,有必要通过探源公安社科研究的历史发展,查找出困境、原因和寻求对策。就当前公安机关如何确保整个公安队伍能够始终保持高度的思想自觉、政治自觉和行动自觉把党的十九大和中央经济工作会议精神融会贯通到公安工作各个层面和各个环节的难题来看,加强公安社科研究管理和人才培养有助于公安机关牢牢掌握公安工作改革与警务发展进程中意识形态工作领导权和话语权,是公安机关高效推动公安机关全面加强正规化、专业化、职业化建设,打造过硬队伍从而破解难题的文化路径。     

论民法精神对公安立法工作的影响

公安工作的根本宗旨是为人民服务,其重要内容不仅是保障公共利益,而且要保障人民的基本民事权利.这就要求公安立法工作要体现和尊重民法精神.同时,民法也具有社会安全保障的功能,这就为公安立法工作中适用民法精神提供了契机.当前,公安立法工作中,对于民法精神的认识还存在诸多误区,公安立法工作应当在立法形式、立法宗旨等方面借鉴、适用民法精神,从而完善公安立法工作.     

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.     

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.”     

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 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.