荧光黄湿粉显现手印方法的初步研究

目的研发一种具有荧光特性的黄湿粉,以提取遗留在不同客体上的不同种类的手印。方法在100mL温水中加入适量的表面活性剂,溶解后加入100g荧光黄颜料,选用不同种类客体及不同种类物质手印进行显现实验,比较显现效果;结果遗留在光滑非渗透性客体及半渗透性客体表面的汗潜、油潜手印,显出的手印纹线流畅、反差强、荧光强;结论荧光黄湿粉可适用于光滑非渗透性客体及半渗透性客体表面新鲜或较新鲜汗潜手印、油潜手印及血潜手印的显现。     

油红O显现热敏纸上潜在手印研究

目的建立了一种油红O显现热敏纸上客体表面的潜手印的新方法。方法将检材浸泡在配制好的油红O的显现试剂中,油红可将指纹中遗留的油脂染色从而显现出手印纹线。结果显现出手印纹线为红色,纹线连贯,反差明显。结论油红O能够有效地显现出热敏纸上潜手印。     

溴甲酚绿与溴甲酚蓝显现液显现潜血印痕的比较

目的 探索一种犯罪现场上潜血印痕新型显现技术；方法 利用溴甲酚绿、溴甲酚蓝、四丁基碘化铵与酒精溶液作为新型潜血印痕显现液,研究该技术显现潜血印痕的效果,并与国内外最常用的四甲基联苯胺显现技术进行交叉比较；结果 新型溴甲酚绿和溴甲酚蓝酒精显现液对稀释浓度到为1/1000的潜血印痕的极其敏感,显现出的手印纹线清晰连贯、反差明显,无颜色背景,且能够有效增强四甲基联苯胺处理后潜血印痕；结论 新型潜血印痕显现技术反应灵敏、反差明显,能作为四甲基联苯胺的后处理试剂,若得到推广应用,将能够有效提高犯罪现场上潜血印痕的发现率、提取率和利用率.     

影响真空镀膜显现手印效果的因素分析

目的考查真空镀膜技术在手印显现方面的应用。方法从影响真空镀膜法显现手印的因素展开,重点分析了喷镀距离、金的用量、客体悬挂角度、锌的蒸发电流和时间等对手印显现的影响。结果条件优化后可以增强手印纹线的立体感,改善金膜、锌膜在手印纹线和客体背景的分布情况,使显出的手印纹线反差明显。结论确定真空镀膜显现常见非渗透性客体上汗潜手印的最佳操作条件。     

物理显影液显现渗透客体表面血潜手印方法研究

目的　建立了一种物理显影液显现潮湿或者浸泡渗透客体表面血潜手印的新方法。方法　把检材浸泡在配制好的物理显影液中 ,还原的银粒子吸附在血潜手印部位显现出手印纹线。结果　显现出手印纹线为黑灰色 ,纹线连贯 ,反差明显。结论　物理显影液能够有效地显现出潮湿或者浸泡后手渗透客体表面血潜手印。     

真空镀膜中膜系选择对潜手印显现的影响

目的探究在真空镀膜中不同镀膜材料能否显现出潜手印并比较不同镀膜金属显现手印的效果。方法使用不同的镀膜金属显现多种类型客体表面的潜手印。结果存在可替换镀膜材料。结论可替换镀膜金属对潜手印显现的效果良好,纹线清晰连贯,背景反差大,并对特定客体上的手印显现极具优势。     

基于PolyCyano UV粉末显现手印的新技术

目的介绍1种新型PolyCyano UV粉末显现非渗透性光滑客体表面潜手印的新技术。方法选取多种常见客体,由志愿者在客体上捺印指印,将PolyCyano UV粉末加热至230℃使其升华,待该粉末在手印纹线上聚合后使用长波紫外线照射若干时间,然后在蓝光激发下使用滤色镜观察并拍照。结果绝大部分非渗透性光滑客体表面上的潜手印均有很好的显现效果,尤其是对浅色或白色客体有十分明显的荧光效果,对陈旧手印也有较好的显现效果。结论该方法熏显操作简便、显现时间短、无需二次染色增强、不破坏生物检材、显现效果明显,适合推广使用。     

浅色调湿粉显现手印方法的研究

目的探索新的手印显现方法,祛除传统手印显现方法对使用者的健康危害;方法用浅色调湿粉采用不同操作对不同客体表面手印、不同物质手印及不同遗留时间手印进行显现,通过显现效果的比较,得出湿粉显现手印的适用范围、最佳操作方法及其显现效果;结果显出的手印清晰、流畅,与背景反差强;结论该方法适用于光滑非渗透性客体表面及潮湿或粘性表面的汗潜、油潜、蛋白手印的显现,使用方便有效。     

新型亲油性纳米二氧化硅粉末在手印显现中的应用

目的 比较新型亲油性纳米二氧化硅粉末显现手印的效果.方法 应用亲油性纳米二氧化硅粉末与现场勘查箱内金粉、银粉和黑色磁性粉显现非渗透性客体表面油汗混合手印,并在自然光下观察比较显现效果.结果 亲油性纳米二氧化硅粉末显现出的手印图像纹线清晰连贯,背景反差好.结论 亲油性纳米二氧化硅粉末显现手印具有一定的优势.     

双亲性二氧化硅纳米悬浮液显现手印初探

目的 考查制备的双亲性二氧化硅纳米粒子在配制成悬浮液后对非渗透性客体上手印显现的能力。方法 通过调整溶剂类型、二氧化硅纳米粒子浓度、表面活性剂种类、溶液pH值等因素,探索二氧化硅纳米粒子悬浮液显现手印的最佳方法,并应用于手印显现和效果比较。结果 利用优化后的悬浮液浸显一些非渗透性客体表面的汗潜手印,显出的手印纹线流畅、细腻,细节特征清晰,反差明显,与传统的显现方法比较,此法具有明显优势。结论 研究表明,纳米二氧化硅悬浮液是显现手印的一种有效、简便和经济的方法,具有很好的应用前景。     

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.