事件相关电位在刑事测谎中的应用

事件相关电位(简称ERP)是近三十年来在医学、心理学领域中得到广泛应用的特殊诱发电位,其中它的内源性成分P300是出现在刺激后300-800ms之间的正向波,反映了大脑对刺激信息的认知加工过程,也是ERP用于测谎的最主要的指标.在刑事案件测谎时,根据案件的关键情节、情境以及涉案物品选择靶刺激和非靶刺激,并按照30%和70%的比例组成刺激序列,比较嫌疑人在接受靶与非靶刺激后的P300波面积、波幅的差异,并根据结果判断其是否说谎.     

正常人蓝/黄颜色刺激事件相关电位的探讨

目的研究正常人等亮度蓝/黄颜色刺激电生理反应及其头皮分布,探讨大脑处理蓝/黄颜色视觉信息的特征及其法医学价值。方法对20名正常人（40只眼）进行等亮度蓝/黄颜色刺激,同时记录其脑电反应。结果事件相关电位（Event-related potentials,ERP）早期成分显示：与蓝色靶刺激相比,黄色靶刺激引起广泛脑区N1和P2潜伏期显著缩短;此外,黄色靶刺激较蓝色靶刺激诱发出较大N1及P2,且P2振幅右半球优势效应显著。ERP晚期成分显示：与早期成分相似,与黄色靶刺激对比,蓝色靶刺激引起广泛脑区N2和P3潜伏期显著延长,以及较小的N2和P3,同时,P3表现出显著的左半球优势效应。结论以上ERP结果提示,等亮度模式下,大脑对黄色反应更敏感,黄色刺激不仅引起ERP早期成分N1和P2潜伏期的缩短及振幅的升高,同时还引起ERP晚期成分N2和P3潜伏期缩短及振幅升高。颜色ERP可能在未来法医学基础研究及临床鉴定实践中发挥很大的应用价值。     

不同注意状态对视敏度ERP检测的影响

目的研究不同注意状态对视敏度相关视觉信息刺激所产生事件相关电位(event-related potential,ERP)成分的影响,为法医临床学视觉客观评价提供理论参考。方法以视敏度图标作为视觉信息刺激范式,以15名志愿者作为研究对象,嘱其在视觉刺激注意状态下对视敏度图标进行计数,在视觉刺激非注意状态下认真收听有声故事并在实验结束后回答故事相关问题,应用32导ERP系统记录两种不同注意状态下受试者ERP结果。结果在两种注意状态下,阈上视敏度图标均引出了P_1和P_(300)成分,但阈下刺激图标只引出P_1成分,未引出P_(300)波形;在阈上图标所引出的ERP波形中,视觉刺激注意时的P_1、P_(300)振幅高于非注意时P_1、P_(300)振幅。结论注意状态影响视敏度检测,P_(300)成分也可以用于视觉刺激非注意状态下阈上及阈下视敏度水平的鉴别。     

Stroop效应和反转Stroop效应的脑事件相关电位研究

采用事件相关脑电位(ERP)技术探讨与Stroop任务相关的脑加工机制.以中文Stroop色字为刺激,以大学生为被试,要求被试进行颜色判断和字义判断任务.对各任务中一致刺激和不一致刺激诱发的ERP分别叠加平均.结果发现:颜色任务P330-390的潜伏期表现出Stroop效应,而字义任务P330-390的峰值表现出反转的Stroop效应;差异波N370可能反映了对无关信息的抑制,而P600-650则可能反映了对语义的再加工.     

事件相关电位客观评估视敏度的法医学应用

目的研究不同视敏度水平的事件相关电位(event-related potential,ERP)成分特征,以期为视敏度的客观评定提供理论依据。方法选取16名被试进行单眼刺激。要求被试眼平视前方屏幕,注意屏幕中央的视觉刺激并对朝向不同的刺激进行计数。屏幕的中央会显示3种不同视敏度水平所对应的视标刺激图片,分别记录其ERP结果。结果 (1)阈上视敏度水平一致刺激的P_1振幅高于阈值、阈下视敏度水平一致刺激的P_1振幅,阈值和阈下视敏度水平一致刺激的P_1振幅差异无统计学意义,冲突刺激与一致刺激在3种视敏度水平的趋势类似。(2)阈上和阈值视敏度水平都出现了潜伏期在340~500 ms内的P300成分;阈下视敏度水平在相应的时间窗内无P300成分。3种视敏度水平的P_(300)振幅差异有统计学意义,振幅由大到小分别为阈上、阈值、阈下视敏度水平。结论 ERP技术可以成为法医学客观评定视敏度的新手段。     

采用不同范式ERP联合推断重型颅脑外伤后WAIS智商

目的探讨联合应用视觉Oddball、数字计算和图片再认范式引出的事件相关电位(ERP)特征性成分推断重型颅脑外伤(sTBI)患者智商的可行性。方法采用3种ERP范式检测122名交通事故所致sTBI患者,同时测查韦氏成人智力量表(WAIS),建立回归模型。结果 3种刺激范式在sTBI患者中均能记录到稳定的ERP波形,无明显性别差异,其中图片再认P500潜伏期最长,数字计算P3c次之,视觉VP300最短(P0.01),3者的波幅与WAIS总智商无明显相关(P0.05),P500潜伏期均值与总智商的相关性(r=-0.67,P0.01)高于P3c(r≈-0.57,P﹤0.05)和VP300(r≈-0.43,P0.05);采用VP300、P3c、P500潜伏期建立的模型分别只能解释伤后WAIS智商方差变异的18%、33%、45%,3个指标联合可达56%;推断模型均不存在明显共线性。结论视觉VP300、数字计算P3c和图片再认P500的潜伏期均可用于推断脑损伤后的智能状态,增加刺激材料复杂性或联合多个ERP指标推断脑外伤后WAIS智商结果更为可靠。     

事件相关电位在道路交通事故精神伤残评定中运用的初步研究

目的探讨事件相关电位在道路交通事故精神伤残评定中的价值。方法以进行精神伤残评定的被鉴定人为研究对象,进行常规精神伤残评定的同时采用视觉P300检测事件相关电位,分析行为学表现数据及P300潜伏期、波幅等在不同精神伤残等级和颅脑损伤程度组之间差异。结果纳入272例被试,其中13例(4.8%)未能有效完成测试,51例(18.8%)图谱无法识别,2例因按键缺失导致行为学数据未能采集,205例为7级以上精神伤残者。靶刺激和标准刺激平均反应时在不同精神伤残等级组之间具有差异,但区分度并不明显。F4、C4、P4位点不同伤残等级之间P300波幅有差异外,其他各指标在各组之间无差异;ERP异常程度在不同精神伤残等级之间的构成比无差异。结论 ERP检查主要适用于轻度精神伤残者,当前检测结果尚不能成为有效划分精神伤残等级的重要指标。     

图片再认ERP在重型颅脑损伤后记忆障碍鉴定的应用

目的探讨图片再认事件相关电位（ERP）对重型颅脑损伤（sTBI）后记忆障碍法医学鉴定的应用价值。方法采用韦氏记忆量表（WMS—RC）和Neuroscan ERP仪,对74例健康志愿者（对照组）及需评定精神伤残等级的29例重型颅脑损伤后记忆障碍者（sTBI组）进行记忆能力和图片再认ERP检测。结果sTBI组WMS-RC各分测验量表分及记忆商数（MQ）均值均明显低于对照组（P〈0．01）;完成ERP任务的反应时、正确率明显延长和降低（P〈0．01）。对照组在靶与非靶刺激呈现后170ms和500ms左右均可记录到潜伏期无显著性差异的二个正向波（P170和P500）,但靶刺激诱发的P500波幅明显高于非靶刺激（P〈0．01）;sTBI组可记录到相似的ERP波形,但各成分的波幅、潜伏期均明显降低和延长（P〈0．01）。sTBI组P500潜伏期与WMS—RC的记图、再认、再生分测验量表分和MQ值均呈高度负相关（r=-0．73～-0．83,P〈0．01）,而与伤残等级呈明显正相关（r=0．65,P〈0．01）。结论图片再认诱发的Psoo潜伏期与WMS-RC反映的短时记忆功能及鉴定的精神伤残等级明显相关,可为sTBI后记忆障碍的伤残鉴定提供一项较客观的神经电生理依据。     

脑器质损伤后情绪障碍的ERP研究进展及法医学意义

颅脑损伤是导致精神损伤的重要因素,其中情绪障碍是最常见的精神症状,目前一般采用量表进行评价,缺乏可靠的客观指标。近年来采用事件相关电位(ERP)技术对情绪相关的脑电活动特征进行的研究逐步增加,该技术可能是揭示大脑的情绪加工机制的有效手段。本文综合介绍情绪相关ERP检测范式,及与情绪加工相关的N170/VPP、P2、P300、LPP、EML等ERP成分的特征与意义,希望能为在法医学鉴定中采用ERP检测情绪障碍提供参考和借鉴。     

事件相关电位的测谎与反测谎研究进展

基于成熟的脑科学研究的事件相关电位(ERPs)发展而来的认知脑电测谎技术是利用认知神经科学的原理开发的新兴测谎技术。近年来,认知脑电测谎技术越来越得到法庭科学界的认可。其主要基于CIT测谎原理,采用以CTP为基础的诸多方式,在脑电测谎比对指标的选取等方面均有诸多研究。本文针对ERP测谎基础原理、范式与方法、提高测谎的准确性与抗干扰性等方面的研究进展进行综述,希望能对ERP测谎技术的进一步研究和应用所借鉴。     

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.     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.     

Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes. This is a revised version of a paper presented at the XVth Congress of the International Association of Buddhist Studies, Atlanta, Georgia, USA, June 23-29, 2008. I wish to acknowledge financial assistance from the Arts Research Board, McMaster University.