移动电话使用与道路交通事故的关系

随着移动通讯事业的迅速发展，开车使用移动电话的人越来越多，与移动电话相关的交通事故也随之增加。本文总结了移动电话对驾驶者的影响和与移动电话相关的交通事故发生的危险因素，并阐述了目前降低与移动电话相关的交通事故发生采取的措施并提出预防相关交通事故发生的对策。     

车身颜色与事故风险度相关性模型研究

本文在对交通事故相关数据分析基础上,从车辆颜色与交通事故各相关因素的关联性入手,研究事故发生概率在不同因素条件下的相关性和影响程度。通过将事故数据划分为车身颜色事故倾向组和对照组,建立车身颜色与交通事故发生风险影响分析的二维列联表,进而构建车辆颜色与事故发生概率的分层泊松对数线性模型,揭示交通事故在不同天气、能见度、车辆类型、道路线形和行政区划条件下的车辆颜色的相关影响,建立量化的车辆颜色相关事故分析评估指标,从而为交通安全措施及政策的制定提供数据支撑。     

我国道路交通事故综合鉴定体系研究

道路交通事故的发生是人、车、道路等因素综合作用的结果,事故一旦发生,相关技术鉴定作为事故重建的有效手段,是交警部门进行责任认定和法庭举证的重要依据。本文将通过对道路交通事故痕迹鉴定的研究,探讨建立统一的道路交通事故综合鉴定体系框架,并阐述当前计算机仿真事故再现技术在该鉴定领域的应用前景。     

故意制造交通事故后依据责任认定书索赔的行为如何定性

随着经济的持续发展,汽车越来越多地进入人们的工作和生活,交通事故也日益增多。在各类交通事故中,因“并线”造成车辆碰撞、刮蹭的,按“并线让直行”原则,“并线”车应负全责,但由此也引发了一些本不该发生的“交通事故”,造成“并线”司机的经济损失,也带来了司法实践的困惑。近日,北京市朝阳区人民检察院与本刊结合典型案例,邀请相关领域内的专家、学者,对“故意制造交通事故后,依据责任认定书索要赔偿的行为如何定性”问题进行了深入研讨。     

交通事故中机动车登记车主与实际车主的责任承担问题探究

本文将以陈某与俞某、曾某、黄某道路交通事故人身损害赔偿纠纷一案为例,分析在机动车买卖后,未办理登记过户手续,发生了道路交通事故,登记车主与实际车主的责任承担问题,进而阐述机动车买卖所有权及风险转移的相关法律规定。     

基于痕迹检验的交通事故再现鉴定案例分析

交通事故再现是确定交通事故责任和事故成因的方法之一。在利用事故再现仿真软件进行交通事故再现过程中,应以交通事故现场痕迹的客观事实为依据。结合一起汽车与两轮车碰撞的交通事故案例,通过交通事故现场痕迹检验,分析交通事故形态,确定相关仿真再现参数。利用PC-crash软件,建立汽车、两轮车和人体模型,进行事故重建,并利用路面痕迹、车体痕迹、人体痕迹等对再现结果进行了验证。在鉴定中将事故过程再现与现场痕迹鉴定结合起来,提高了交通事故鉴定的客观性和科学性。     

离婚后情绪波动与交通事故的发生

目前由于驾驶者生活中的不良情绪导致的交通事故，尤其是驾驶者为责任方的交通事故近年来逐渐增多。本文对离婚引起驾驶者的情绪异常导致的交通事故进行综述，从驾驶者的性别、年龄、职业和行驶里程等方面分析说明了与离婚有关的交通事故的特点，认为情绪压力致饮酒增多是导致情绪相关交通事故的主要原因。并提出预防与情绪相关的交通事故的建议，以制定相应的法律法规，从而减少情绪驾车引起的交通事故。     

交通事故中车辆安全技术状况检验及典型案例车速计算

目的 针对导致交通事故的各种原因就车辆因素进行了较详细的分析.方法 对进行车辆技术状况检验的着手方面、要点做了相关分析并结合相关实例进行举例分析,对造成事故中的关键因素车速的计算及计算方法做了简要讨论.结果 总结了进行整车配置、制动系统、转向系统、汽车灯光与信号系统与轮胎检验时需注意的要点.根据车速计算方法,得出一起追尾事故中某货车在事发时未达到高速公路最低限速的鉴定结论.结论 进行车辆安全技术状况检验时,需注意相关要点,以尽量避免道路交通事故的发生.     

道路交通事故归责原则研究

第二次世界大战以来,机动车逐渐成为人们的最常用的交通代步工具,因而相关的道路交通安全事故逐步成为最常见的人身伤害事由之一。因此道路交通事故的民事赔偿问题开始进入各界专家的视野中,立法者逐步建立起归责原则体系,以抑制交通事故的发生。本文首先分析中国人民财产保险股份有限公司东营市开发区支公司与裴怀英等道路交通事故人身损害赔偿纠纷再审案,然后根据案例引出对道路交通事故归责原则的探讨,最后分析道路交通事故之归责原则的发展前景。     

高速公路收费站处交通安全研究

由于我国高速公路起步较晚,管理设施落后,公路收费站选址不合理、设计不到位等因素,导致收费站交通事故不断发生。针对此情况,文章采用交通事故致因理论,对高速公路收费站交通事故的特点进行了阐述,并详细分析了高速公路收费站处交通事故的各种影响因素,如交通参与者、车辆、收费站周边环境、管理措施、天气等,从而找出了引发事故的根源,提出了一系列交通事故安全预防及处理措施,该措施能减少、甚至避免收费站交通事故的发生,对预防和消除此类事故有重大意义。     

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.      

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.     

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.