一种新型钢丝剪剪切痕迹特征及其检验

钢丝剪作为破坏线缆的一种工具，为最近几年才出现的新型工具。笔者通过实验研究，总结归纳出新型钢丝剪的结构特征及其痕迹特征，为钢丝剪痕迹检验提供重要的依据。     

钳具加工花纹对钳剪线条痕迹的影响

笔者通过对钳剪工具在钳剪过程中与被钳剪客体相对划动形成的钳剪线条痕迹、加工花纹痕迹等形成过程的观察及机理的研究,进一步探讨加工花纹对线条状痕迹及加工花纹痕迹的影响。     

单芯电缆线断头痕迹实物提取方法

目的研究单芯电缆线这种离散型客体的实物提取方式、涉及的提取工具和最佳提取长度。方法采用模拟实验的方式,选用不同种类的单芯电缆线为客体,以电缆线断头痕迹不发生变化为基准,确定不同实物提取方式或不同种类工具提取单芯电缆线的最短长度。结果单芯电缆线实物提取可采取的方式主要有钳剪和割削两种,其中钳剪提取方式使用的工具为断线钳和线缆剪,割削提取方式使用的工具为钢锯和角磨机;针对直径小于16mm、非金属外护套及绝缘层的单芯电缆线,断线钳剪切提取最佳长度约为55cm,线缆剪剪切提取最佳长度约为70cm,钢锯锯割提取最佳长度约为5cm,角磨机切削提取最佳长度约为5cm。结论割削提取方法是提取电缆线断头的最佳方法;依据提取操作简便性及快捷性,角磨机(或充电式角磨机)为现场提取电缆线断头的最佳工具。     

论交通事故中的车体痕迹

交通事故司法鉴定中车体痕迹的鉴定至关重要,但目前对车体痕迹的概念、分类等尚见仁见智,存在一定差异,特别是对车体痕迹外部特征的表述,没有形成统一的标准。论文从车体痕迹的概念着手,分析了车体痕迹在司法鉴定中的应用,对广泛存在的车体痕迹从外部特征进行了详细分类,即附着物痕迹、移位痕迹、变形痕迹、刮擦刺剪痕迹、折叠痕迹、破裂破损爆裂痕迹、断脱脱落缺失痕迹、孔洞洞穿类痕迹、塌陷状痕迹、粉碎性痕迹等十种。希望引起讨论,形成统一的标准。     

交通事故现场液体痕迹的勘查与应用

液体痕迹,是属于交通事故现场中地面痕迹的一种。通过对事故现场的液体痕迹发现、采取与对其种类、形态特征进行分析和检验,就能够为鉴别嫌疑车辆,追踪、堵截和认定肇事逃逸车辆,提供的证据。     

几种交通事故痕迹鉴定类型的鉴定要点

道路交通事故痕迹鉴定主要可以分为是否与其它车辆发生过碰撞鉴定和碰撞形态鉴定两种类型。道路交通事故痕迹鉴定可以从车与车、车与人、车与客体物的相互关系来进行判断。通过对2000例道路交通事故痕迹鉴定的案例进行回顾性的研究,应用痕迹检验方法对车辆及其它客体物的痕迹进行检验比对分析,总结出道路交通事故痕迹鉴定的具体鉴定要点。     

盲摸器开启轿车用弹片锁形成痕迹的研究

目的研究盲摸器开启轿车用弹片锁形成的痕迹。方法解剖盲摸器开启的弹片锁后,观察比对弹片上痕迹位置和形态。结果4s店购买的锁具较小商品市场购买的锁具不易形成痕迹;经验丰富的开锁人员较经验少的开锁人员不易形成痕迹;盲摸器二较盲摸器一不易形成痕迹。结论盲摸器开启汽车锁形成的痕迹与锁具材质、开锁人员及工具形态有关。     

车辆碰撞痕迹的同一性认定

目的判断车辆是否发生过碰撞和怎样碰撞。方法应用痕迹检验方法对车辆的痕迹进行检验分析比对。结果通过车辆痕迹检验总结出车辆碰撞形态技术鉴定的具体方法。结论判断车辆是否发生过碰撞和怎样碰撞可以从车体痕迹、人体痕迹、微量物证及轮胎路面痕迹等方面来进行判断。     

犯罪心理痕迹在心理测试中的开发与应用

心理痕迹属于广义痕迹的一种。犯罪心理痕迹是指犯罪行为人实施犯罪行为过程中在心理上留下的印象或迹象。它是人脑对客观现实的一种主观能动反映,具有客观存在性,同时又有表现形式上的依附性,通过犯罪行为间接地反映在犯罪现场遗留痕迹当中。如果我们在心理测试过程中能够很好地开发犯罪心理痕迹,就可以做到有的放矢地编制测试问题,正确地分析测试结果,从而减小测试误差。1犯罪心理痕迹的特征(1)犯罪心理痕迹的客观性。犯罪人的心理活动是内在的、隐蔽的,而犯罪行为及其所造成的结果是外在的、暴露的,犯罪行为必然破坏和改变客观物质形态,…     

论模拟痕迹教学法

模拟痕迹实验是痕迹学教学和痕迹检验的一种专门手段.长期以来,这一专门手段在痕迹学教学和痕迹检验中一直发挥着独特的功能作用.怎样正确地认识和实施模拟痕迹教学法是不断地改进教学方法,提高教学质量,培养公安应用型专门人才的重要途径.为此,本文作者力图从理论与实践的结合上系统地探讨了模拟痕迹教学法在痕迹学教学中的地位和作用,模拟痕迹的制作、实施,以及评估等问题,以期使模拟痕迹教学法日臻完善.     

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.