车辆轨迹侦查

机动车的普及使得以机动车为交通工具或侵害目标的犯罪增加。对于涉车犯罪案件，通过车辆可识别特征对车辆进行追踪和认定，在此基础上进行车辆轨迹侦查有其现实必要性。从现场勘查、视频监控、交通违章、治安卡口等多方面可以获得车辆轨迹侦查的情报。车辆轨迹侦查的目标包括查清真实车牌、分析行驶轨迹、判断活动范围、查明附加特征、获取人员体貌以及关联其他轨迹等。探讨车辆轨迹侦查“从车到人”、多维轨迹拓展、“车案碰撞”串并案件侦查等三种侦查模式在侦查工作中的应用。     

视频侦查研究进展与未来展望——基于598篇视频侦查相关论文的知识图谱分析

视频侦查被誉为第四种侦查破案支撑手段。通过NoteExpress和Excel对近年来国内598篇视频侦查相关论文生成知识图谱,分析关键词、论文作者、年度发文、期刊与论文所占版面,对重点期刊收录论文进行个案分析,梳理视频侦查研究的国内进展情况。经分析,视频侦查研究主要方向集中在侦查应用、证据规范性与法律规制、视频监控相关技术、视频侦查课程建设与人才培养等。在此基础上,结合视频侦查在实践中的发展趋势,提出未来视频侦查研究方向可聚焦于法律规制、视频新技术运用规范化、视频侦查与智慧警务关系及融合、视频线索的证据转化等方面。     

指纹鉴定结论概率化表达方式初探

指纹是少数可以直接认定人身的法庭科学物证之一，在侦查破案及法庭诉讼中发挥重要作用。目前指纹只有三种鉴定结论，认定、否定和不够条件。长久以来，现场指纹存在着大量不够鉴定条件的指纹并被废弃不用，但这些指纹具有重要的侦查及应用价值，采用概率化的表达方式可以让这些指纹发挥重要的证据作用。本文阐述了一种对指纹进行扇形分区划分和特征统计的数学建模方法，研究统计了1 500万枚指纹图像的特征分布，拟合出各个扇区内部特征的概率密度函数，并采用贝叶斯准则和添加噪声进行修正，最终得出指纹鉴定结论的概率。本研究所计算出的指纹鉴定概率与指纹匹配特征点的数量、价值及特征稳定度成正相关，与扇区内部特征出现的概率成负相关，能够在一定程度上解决指纹匹配特征的相似概率问题，为指纹鉴定提供了新的思路与办法。研究结果能够使大量不够鉴定条件的指纹重新发挥证据价值，使指纹鉴定从定性走向定量。指纹鉴定结论概率化表达方式结合其他法庭科学证据进行量化分析，在认定犯罪嫌疑人方面具有巨大潜力，是法庭科学发展的新趋势。     

毒品犯罪侦查方法的设计运用

毒品犯罪在我国是一种新型犯罪,从世界范围来看,则是一种国际性犯罪。根据毒品犯罪的特征,其侦查方法的设计和筛选包括贴靠侦查、放线侦查、诱惑侦查、追踪侦查、技术侦查、强制性侦查等几个方面,但其有效运用还应建立在警务合作基础、证据意识基础和战略战术基础之上.     

人脸图像个体特征统计与价值评估

法庭科学人脸比对结果是一类重要的证据，针对人脸比对所用的特征，本文关注其中人脸个体特征（色素、痣等）在比对中的价值评估。通过对公开人脸图像数据集中的个体特征进行统计分析，计算相同和不同身份（ID）条件下人脸图像上个体特征出现概率、出现在特定位置的概率等，最终通过似然比来衡量个体特征匹配的价值。结果表明在开展实验的人脸数据分辨率条件下，单个人脸个体特征匹配相关的似然比值能够达到10的4次方数量级。人脸个体特征在比对中具有重要的价值。在实验条件下，两个个体特征相关的似然比能够超过10亿量级，能够支撑同一认定的肯定结论。     

浅谈智能视觉技术应用与发展

通俗地说，智能视觉技术，就是通过计算机自动对摄像头采集的视频信息进行分析处理，从视频序列中捕捉存在的感兴趣区域及目抓，并进一步获取目标的出现时间、运动轨迹、颜色等晰多信息，通过对各个目标的上述信息的分析。     

视频联网 服务实战

近些年，在科技强警示范城市和“3111”工程建设的大力推动下，在城市的各个角落、出入城市的交通要道、乡村重点区域随处可见一些监控摄像头，监控视频已经成为公安部门进行案件侦查的重要依据和线索的来源，随即而来对分散的摄像头的联网管理到服务实战提出了更高的要求。     

汤伦虎:视频侦查的领军人

2020年11月10日下午,芜湖市公安局镜湖分局以民警汤伦虎名字命名的“汤伦虎视频侦查工作室”挂牌。这不仅是对汤伦虎工作的肯定,也是他成为分局视频侦查领军人物的佐证。作为分局视频侦查中队长,十多年来,汤伦虎带领团队契合“科技战、信息战、合成战、证据战”的要求,依托精准研判和视频侦查,为侦查破案提供大量信息线索,有效破获一批重大案件,以优秀的专业业绩荣立三等功两次,多次获得“优秀公务员”“优秀共产党员等荣誉称号”。     

根据时空关系分析认定嫌疑人像

近年来．随着信息化应用的增多，视频侦查已成为侦查办案的重要手段，为打击犯罪提供了锐利武器。但是，随着越来越多的犯罪分子开始否认视频监控中所记录的人像是其本人，作为证据之一的视听资料的证明力在实际工作中呈现逐步下降状态。究其原因，一是犯罪分子反侦查能力的提升；二是视频监控设备陈旧，压缩比过高、镜头畸变等因素引起图像质量差；三是因高度、光线等因素影响，拍摄条件限制，造成拍摄图像无法清晰的反映出作案人身份特征。随着司法鉴定要求的不断提高，法院退查要求进行视频人像检验鉴定的情况开始出现。     

浅谈现场勘查与视频侦查的结合

作为新时期公安机关侦查破案的两大技术支撑,刑事技术与视频图像侦查已成为公安办案的一个重要手段,发挥着不可估量的作用.而现场勘查作为刑事技术的核心,是刑事案件侦查工作的基础,是收集犯罪证据、获取侦查线索的重要手段和途径.如何有效地结合现场勘查与视频图像侦查中的犯罪信息,将二者融会贯通,将成为未来刑侦破案、刑事诉讼的关键.     

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.     

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.”     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)