互联网合规新局

<正>当前,互联网经济已成为中国经济体系中不可或缺的增长点、创新池。经历近20年蓬勃发展,在大数据、人工智能等技术支持下,互联网经济涌现出多种新业态、新模式。在促进经济社会发展的同时,互联网行业面临合规发展的现实要求。实践证明,法治是互联网治理的基本方式。过去数年间,中国在数字经济、数据安全、人工智能治理等网络法治领域,出台了一系列政策法规,实现了网络法治建设“从无到有”,完成了网络立法、网络执法、网络司法、网络普法等领域“从有到优”。     

智能时代生物识别新机遇 首届全球生物识别大会在深圳隆重开幕 发表大会深圳宣言 同时揭晓全球生物识别贡献奖

正为落实党的十九大提出的推动互联网、大数据、人工智能和实体经济深度融合的要求,服务国家创新驱动发展战略,顺应全球新一轮科技革命和产业变革趋势,在深圳市福田区人民政府的支持下,中国安全防范产品行业协会、全国安防标委会人体生物特征识别应用分技术委员会、中国科学院自动化研究所、中国生物识别科技创新产业联盟、深圳市安全防范行业协会、中控智慧科技股份有限公司联合主办的首届全球生物识别大会10月19日在深圳会展中心隆重开幕。大会主题为"智能时代生物识别新机遇",目的是打造世界顶尖生物识别技术合作交流平台,推动生物识别技术与人工智能产业创新融合发展。     

大数据为“新基建”添动力

正"新基建"风潮已来。4月20日,国家发改委明确划定了"新基建"的范围。"新基建"三大领域将包括:5G、物联网、工业互联网、人工智能、区块链、云计算、数据中心、智能计算中心等为代表的信息基础设施;深度应用互联网、大数据、人工智能等技术的智能交通、智慧能源、防疫基建等融合基础设施;能源科学、生命科学、材料科学等创新技术基础设施。"新基建"带来新机遇,作为未来经济发展的重要引擎,"新基建"已成为企业寻求创新机会和转型升级的重点布局方向。"新基建"之所以火爆,很重要的原因在于疫情     

“专车”立法刍议

"专车"系基于移动互联网与大数据技术,通过手机软件提供的预约用车,具有实时召车与零工经济特性。推动"专车"立法是凝聚改革共识、防范化解风险、引领创新的必然要求。"专车"立法应从地方性法规入手,构建容纳网约"顺风车"的立法模式。     

技术创新驱动智能交通产业升级

正科技是第一生产力,任何一个行业的发展都离不开技术的创新,智能交通行业也不例外。技术创新可以为交通行业的科技进步注入力量和动能,提升服务体验,助力攻坚克难,推动交通强国发展。2019年9月,由中共中央、国务院印发实施的《交通强国建设纲要》中关于技术创新也提出了相应的要求:瞄准新一代信息技术、人工智能、智能制造、新材料、新能源等世界科技前沿,加强对可能引发交通产业变革的前瞻性、颠覆性技术研究;推动大数据、互联网、人工智能、区块链、超级计算等新技术与交通行业深度融合。     

人工智能与司法现代化深度融合机制探索——以PDCA循环模型为路径

近年来,人工智能作为新兴事物,在世界各地得到了飞速发展。智能交通、智能医疗、智能汽车等互联网技术逐渐深入社会治理的各个方面,引发了传统行业发展模式的变革,同样,司法领域也面临着新型运作方式的考验。将司法体制改革和智慧法院建设作为"车之双轮、鸟之双翼"的号召为人工智能与司法现代化的深度融合提供了理论依据。文章在分析人工智能与司法现代化深度融合必要性基础上,结合国内外人工智能司法适用的不同现状,提出我国人工智能与司法现代化融合过程中存在定位不清晰、技术漏洞、约束机制缺乏以及责任主体偏离的不足,最后结合管理学中的PDCA循环模型理论,从制定"智能"和"人工"并行计划、推动"智能"和"人工"同步执行、构建多波段全方位检查机制、强化法官核心处理地位四方面阐述相应对策,以期为人工智能与司法现代化的深度融合提供可行方案。     

互联网司法的中国之路

日前,由我国发布的世界范围内首部介绍互联网时代司法创新发展的白皮书,详细介绍了中国近年来互联网司法审判的发展,以及典型案例对互联网从业者行为的规范情况。我国司法工作融入互联网,真正实现了司法更便民、诉讼更亲民、解决纠纷更高效。"跨越时空"已经不再是人类的梦想。广州某科技公司经理于波(化名),曾在宁波某家宾馆里参加过杭州互联网法院的庭审;律师熊定中也在北京清律律师事务所的"互联网法庭"专业办公室内参加过多次北京互联网法院的开庭;北京海淀区人民法院的法官很早以前,就多次利用远程视频技术审理过看守所里的犯罪嫌疑人……近年来,随着信息技术的飞速发展,大数据、人工智能、区块链纷至沓来。数字化、网络化、智能化不仅带来了新技术、新模式。     

信息科技驱动下的教育变革——机遇、挑战与反思

信息科技革命给世界带来了翻天覆地的变化,也正在驱动着一场新的教育变革。互联网、大数据、人工智能等新兴信息技术与教育教学的融合,正在改变着传统的教育教学观念、教学组织形态、教学方法手段和教学与学习方式,对教师的专业素养和权威地位提出了挑战。我们必须保持敏锐的目光,密切跟踪发展趋势,开展多样化的实践探索;同时要保持理性的态度,警惕陷入"纯技术化"的误区。     

法治思维下加强基层检察文化建设思考

正党的十八大报告指出,要"提高领导干部运用法治思维和法治方式深化改革、推动发展、化解矛盾、维护稳定能力。"[1]法治思维和法治方式蕴含着依法治国的新方针,法治思维是从思想层面实现"依法治国"的重要方式。在法治作为治国理政基本方式的历史条件下,检察机关在运用法治思维创新办案模式、化解     

智能家居系统:跨界融合提升用户体验

正安防与互联网、智能硬件的融合,有力推动了智能家居系统的发展;加上运营模式的创新,2016年智能家居终端用户将体验到更舒适、更安全的智慧生活。跨界融合成趋势国内走在智能家居领域前列的企业包括:安居宝,新和创,罗格朗,安恩达,佳信捷,创高,星航智能,等等,主要分布在以深圳为中心的珠三角地区。根据本刊资料,以及对多家公司的调查访谈,预计未来几年中国智能家居年产值平均复合增长率将达到20%左右。     

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.