癫痫所致精神障碍患者的犯罪学特征研究

目的探讨法医精神病学鉴定中癫痫所致精神障碍患者的犯罪学特征。方法采用自编法医精神病学鉴定案例登记表，对98例癫痫所致精神障碍患者的犯罪学特征进行研究。依据CCMD-3划分为精神病性症状组（51例，52．04％）、人格改变组（42例，42．65％）和智能障碍组（5例，5．31％），并对精神病性症状组与人格改变组犯罪学特征对照分析。结果癫痫所致精神障碍患者违法犯罪者以未婚、青年男性农民为主。其犯罪学特征主要是被鉴定人与被害人双方关系一般（44．9％），无作案前预谋（53．1％），作案目标临时确定（69．4％），使用暴力手段（88．8％），无明显作案诱因（67．3％），作案目的以报复居多（40．4％），现实作案动机（42．9％），作案结果既遂（89．8％），作案次数以1次为主（88．8％），作案类型以凶杀（46．9％）为主，作案后多无自称遗忘（65．3％），作案后多以停留现场、不潜逃等非反侦查表现（57．1％）为主。精神病性症状组和人格改变组在作案预谋（X^2=27．64）、作案目的（X^2=13．0386）、作案动机（X^2=23．5290）和作案后表现（X^2=19．3591）方面的差异均具有统计学意义（P〈0．005），作案目的以报复为主、作案动机以现实动机为主。结论癫痫所致精神障碍患者的犯罪学特征有多以无作案前预谋，多以报复为主要目的，作案后多无反侦查表现。与以精神病性症状为主要表现者相比，以人格改变为主要表现者多在现实动机下以报复为主要目的进行作案，因此在法医精神病学鉴定时应予重视。     

涉嫌暴力犯罪精神障碍患者的犯罪学特征分析

目的探讨法医精神病学鉴定中精神障碍患者涉嫌暴力犯罪的犯罪学和人口学特征。方法采用自编法医精神病学鉴定案例登记表,对符合标准的206例被鉴定者进行犯罪学特征和人口学资料的收集。根据鉴定诊断分为精神障碍组(167例,81%)、无精神病组(39例,19%),对两组的犯罪学特征和一般人口学资料进行对比分析。结果精神障碍暴力犯罪者男性为154例(92.2%),女性13例(7.8%),40岁以下者133例(79.6%),小学文化水平以下者93例(57.7%),农民和无业者133例(79.6%),未婚者和婚姻家庭不健全者104例(62.3%),并且与无精神病组相比在人口学资料上的差别无统计学意义。精神障碍组与无精神病组比较分析发现作案预谋(2χ=40.22,p<0.01)、目标确定(2χ=32.843,p<0.01)、作案后表现(2χ=36.979,p<0.01)、作案动机(2χ=82.333,p<0.01)、与被害人的关系(2χ=23.138,p<0.01)、自称遗忘(2χ=36.229,p<0.01)方面差异有统计学意义。结论精神障碍患者的暴力犯罪多为突发性,常无预谋,目标多为临时确定,多无动机或动机不明确,缺乏自我保护意识,作案后多无反侦查表现。无论有无精神障碍,暴力犯罪者多为40岁以下未婚青壮年男性,且文化水平大多较低,农民和无业人员居多。     

涉嫌暴力犯罪精神障碍患者的犯罪学特征分析

目的 探讨法医精神病学鉴定中精神障碍患者涉嫌暴力犯罪的犯罪学和人口学特征.方法 采用自编法医精神病学鉴定案例登记表,对符合标准的206例被鉴定者进行犯罪学特征和人口学资料的收集.根据鉴定诊断分为精神障碍组（167例,81%）、无精神病组（39例,19%）,对两组的犯罪学特征和一般人口学资料进行对比分析.结果 精神障碍暴力犯罪者男性为154例（92.2%）,女性13例（7.8%）,40岁以下者133例（79.6%）,小学文化水平以下者93例（57.7%）,农民和无业者133例（79.6%）,未婚者和婚姻家庭不健全者104例（62.3%）,并且与无精神病组相比在人口学资料上的差别无统计学意义.精神障碍组与无精神病组比较分析发现作案预谋（χ^2=40.22,p＜0.01）、目标确定（χ^2=32.843,p＜0.01）、作案后表现（χ^2=36.979,p＜0.01）、作案动机（χ^2=82.333,p＜0.01）、与被害人的关系（χ^2=23.138,p＜0.01）、自称遗忘（χ^2=36.229,p＜0.01）方面差异有统计学意义.结论 精神障碍患者的暴力犯罪多为突发性,常无预谋,目标多为临时确定,多无动机或动机不明确,缺乏自我保护意识,作案后多无反侦查表现.无论有无精神障碍,暴力犯罪者多为40岁以下未婚青壮年男性,且文化水平大多较低,农民和无业人员居多.     

精神发育迟滞患者的犯罪学特征分析

目的探讨司法精神病学鉴定中精神发育迟滞(MR)患者的犯罪学特征。方法采用自编的司法精神病学鉴定案例登记量表,对83例MR患者的犯罪学特征进行分析,并对轻度MR与中重度MR的犯罪学特征进行比较。结果MR涉嫌犯罪者中轻度MR占62.7%,中度MR占22.9%。性犯罪占37.3%,凶杀占34.7%,财产犯罪等占28.0%。犯罪动机明确者占96.1%。有犯罪史者占34.7%。轻度MR与中重度MR两组间作案预谋(χ2=11.9,P=0.001)、作案目标确定(χ2=7.531,P=0.006)、作案动机(χ2=7.920,P=0.019)、作案类型(χ2=7.855,P=0.02)有显著性差异。结论MR涉嫌犯罪者以轻度居多,犯罪类型以性犯罪及凶杀犯罪占比例较大,大多数犯罪动机明确。轻度MR组有作案预谋、作案前确定目标者明显高于中重度MR组。中重度MR作案动机为性满足者明显高于轻度MR。     

精神分裂症患者的犯罪学特征与刑事责任能力的关系

目的探讨精神分裂症患者的犯罪学特征与刑事责任能力的关系。方法采用自行编制的司法精神病学鉴定案例登记量表,对133例精神分裂症涉嫌犯罪者的资料进行收集、整理、归纳。然后对其犯罪学特征与责任能力的关系做相关分析。结果精神分裂症患者涉嫌犯罪案件类型中,以暴力案件为主,依次为凶杀68例(51.1%)、伤害38例(28.6%)、纵火9例(6.8%)、抢劫4例(3.0%)、性犯罪3例(2.3%)。不同责任能力与犯罪相关因素的统计分析发现:诱发事件(χ2=91.779,P=0.000)、双方关系(χ2=76.449,P=0.000)、作案动机(χ2=11.9,P=0.001)、作案前准备(χ2=110.623,P=0.000)、自称遗忘(χ2=34.274,P=0.000)、作案后反应(χ2=110.923,P=0.000)、案件类型(χ2=38.638,P=0.000)有显著性差异。结论无责任能力的分裂症患者作案具有动机不明、无预谋、不分对象、不分场合、突发性、盲目性、残忍性等特点。无责任能力组和部分责任能力组的犯罪学因素中诱发事件、双方关系、作案动机、作案前准备、自称遗忘、作案后反应、案件类型有显著性差异,可作为责任能力评定的参考因素。     

酒精相关违法行为的犯罪学特点分析

目的探讨法医精神病学鉴定中两种酒精相关违法行为的犯罪学特征。方法采用自行编制的法医精神病学鉴定案例登记表,对符合本研究纳入标准的90名被鉴定人分为普通醉酒(63例)和慢性酒精中毒(27例)两组,采用统计描述和对照研究的方法进行分析。结果普通醉酒组54.0%的案前有诱发事件,慢性酒精中毒组案前有诱发事件的为22.2%;58.7%普通醉酒组作案是临时确定的作案动机,55.6%慢性酒精中毒组无明显的作案动机;66.6%普通醉酒组是临时确定的作案目标,51.8%慢性酒精中毒组无明确的作案目标。普通醉酒组19.0%对作案时间做出了选择,慢性酒精中毒组织有3.7%选择了作案时间;普通醉酒组61.9%的案后有一定的反侦查手段,慢性酒精中毒组则是有59.3%案后停留现场。普通醉酒组98.4%被评为有刑事责任能力,慢性酒精中毒组仅3.7%被评为有刑事责任能力。结论普通醉酒组案前有诱发事件和作案动机的要高于慢性酒精中毒组,慢性酒精中毒组在案中和案后更多地缺乏自我保护意识。普通醉酒组更多地被评为有刑事责任能力,慢性酒精中毒组则多被评为部分刑事责任能力或无刑事责任能力。     

脑外伤所致精神障碍伤残评定的分析

目的引起人们对脑外伤所致精神障碍的重视,客观评定其伤残等级。方法本研究为回顾性研究设计,对我院2002年至2003年834例活体损伤鉴定案例进行分析。结果脑外伤发病率:交通肇事25.54%;故意伤害10.65%;意外伤害5.75%;其他0%(χ2=53.816P<0.001)。脑外伤所致精神障碍发病率:交通肇事71.42%,故意伤害38.70%,意外伤害30.76%(χ2=13.864P<0.001)。脑外伤所致精神障碍的分类:神经症样综合征25.75%,智能损害22.72%,人格改变18.18%,脑震荡后综合征16.66%,持续植物状态9.0%,精神病性症状4.5%,癫痫3.0%。鉴定前脑外伤所致精神障碍诊断率的分布:精神病性症状、重度智力损害、癫痫、持续植物状态100%,中度智力损害57.14%,轻度智力损害40%,脑震荡后综合征54.54%,人格改变25%,神经症样综合征0%。结论交通肇事是脑外伤所致精神障碍的主要原因;脑外伤所致精神障碍类型与国内有关报道不尽相同;鉴定前脑外伤所致精神障碍的诊断率与精神损害的严重程度呈正相关关系;现行的伤残评定标准关于精神疾病分类和诊断标准应以《中国精神障碍分类与诊断标准第3版(CCMD—3)》为准。     

具有凶杀行为的抑郁症与精神分裂症患者的作案特征对比

目的探讨抑郁症与精神分裂症患者凶杀行为司法精神病学鉴定的作案特征。方法将具有凶杀行为的抑郁症(抑郁发作)患者为研究组,共40例;随机抽取具有凶杀行为的精神分裂症患者为对照组,共50例。自制调查表收集两组的一般人口学资料、作案特征等相关数据,并进行比较。结果研究组和对照组的年龄、接受教育时间、职业差异均无统计学意义(P0.05)。与对照组相比,研究组被害对象多为子女和父母,在杀人后多有自杀行为(70%),凶杀原因以扩大性和间接性自杀为主,以往多有自杀未遂(85%)。研究组以限制刑事责任能力者为主(70%),对照组以无刑事责任能力者为主(56%)。除案发地点外,其他作案特征两组比较差异均有统计学意义(P0.05)。结论抑郁症与精神分裂症患者凶杀行为司法精神病鉴定的作案特征存在不同,精神病司法鉴定中应需在鉴别诊断时加以考虑。     

精神病人受审能力影响因素研究

目的探究精神病人受审能力的影响因素。方法对在四川大学华西基础医学与法医学院法医精神病学教研室进行法医精神病学鉴定的170名被鉴定人进行受审能力评定,评定研究对象的受审能力、精神症状,收集其人口学资料、犯罪学资料,采用统计描述、t检验、χ2检验、秩和检验和logistic回归分析等方法研究精神病人受审能力的影响因素。结果BPRS的思维障碍因子、激活性因子、PANSS的P分对受审能力具有显著影响;无受审能力组病理性和不明作案动机比例较高,且与有受审能力组相比差别具有统计学意义;无受审能力组言语智商低于有受审能力组,差别具有统计学意义;无受审能力组精神分裂症比例较高,差别具有统计学意义。结论BPRS的思维障碍因子、激活性因子、PANSS的P分、言语智商、精神疾病诊断、作案动机对精神病人受审能力具有一定影响。     

精神分裂症者凶杀行为特征与其刑事责任能力相关性

目的探讨精神分裂症者凶杀行为特征及影响刑事责任能力评定的因素。方法自制调查表收集并比较经司法鉴定为具有凶杀行为的精神分裂症嫌疑人(n=110)与具有凶杀行为的无精神病者(n=70)的一般人口学资料、临床资料、作案行为特征、刑事责任能力等指标,并采用Logistic回归分析法探讨影响精神分裂症嫌疑人刑事责任能力的相关因素。结果精神分裂症组和无精神病组在年龄、性别、文化程度、婚姻状态方面差异无统计学意义(P0.05),两组在案发前思维障碍、情绪状态、社会功能等疾病相关因素方面差异均存在统计学意义(P0.05),并在攻击行为史、作案先兆、诱因、预谋、作案动机、作案对象、环境辨认、自我保护等一些与案情有关的特点上存在差异(均P0.05)。多因素Logistic回归分析显示,精神分裂症组的刑事责任能力与案发前思维障碍、情绪状态、社会功能、动机、预谋、自我保护性等因素有关(P0.05)。结论为提高对具有凶杀行为的精神分裂症嫌疑人刑事责任能力评定的准确性,应综合考虑相关精神病理因素及作案特征的影响。     

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.