满怀信心,奔向新世纪——改革开放20年首都刑事技术工作回顾展望

刑事科学技术是公安事业不可缺少的组成部分,在保护人民、打击犯罪、维护社会稳定中发挥着重要作用.改革开放20年来,首都刑事科学技术事业迅猛发展,如今已形成一支拥有众多专业技术干部、较强技术实力和一定装备规模的刑事技术队伍,为维护首都政治稳定、保护人民群众安全和为首都经济建设创造良好治安环境作出了贡献.1 基本概况北京市刑事技术部门所辖区域面积为18,126.11平方公里. 辖区总人口1,354万人,其中常住人口1,088万人,外来务工和居住人口266万人.1997年全市刑事案件立案总数为14,068起,比1996年增加7.7%;其中重大案件8,969起,同比增加15.8%; 特大案件2,140 起,同比增加23.6%.全年破获刑事案件11,428起,破案率为81.2%;其中重大案件破获7,013起,破案率为78.2%;特大案件破案1,624起,破案率为75.9%.     

血液中Cr、Cd、As、Tl和Pb的电感耦合等离子体质谱分析

目的 建立血液中Cr、Cd、As、Tl和Pb的电感耦合等离子体质谱(ICP-MS)分析方法. 方法血液采用微波消解仪进行处理,以115In元素作内标,使用ICP-MS方法对血液中Cr、Cd、As、Tl和Pb进行分析.结果 方法检出限为0.00001～0.00249μg/L,准确度为90.1%～110.7%,精密度为4.0%～7.9%. 结论建立的方法准确、快速、线性范围宽、灵敏度高,适用于Cr、Cd、As、Tl和Pb中毒案件的检测.     

关于打击不力的情况分析及对策建议

近几年来,我市刑事案件上升,刑事犯罪活动猖獗,治安问题已成为突出的社会热点问题.究其原因,对违法犯罪分子打击不力是其中之一.本文仅从公安机关的角度对此作一初步分析.(一)打击不力的几种表现一、立案不实,大批案件没有列入侦破范围.据对我市两个分局下属的两派出所调查,在1992年全年,前者接报刑事案件823宗,立118宗,立案仅占14.3%,破103宗,上报破案率为87.3%,实为13%;后者接报刑事案件502宗,立146宗,立案率为29%,破75宗,上报破案率57%,实为15%;两者平均立案率为19.9%,破案率为13.4%.就是说,有80%的案件没有立案侦破.如按20%的立案率推算,93年全市实际发案数不     

立案监督的规范化运作

近几年来 ,福州市检察机关的立案监督工作 ,在省院的具体指导和市院党组的直接领导下 ,取得了丰硕的成果 ,仅从数量上看 ,１９９７ -１９９９年共向公安机关发出《要求说明不立案理由通知书》３２３件 ,其中１９９７年６４件 ,１９９８年为８９件 ,１９９９年为１７０件 ,分别占全省的４６ .７ %、４４ .９ %和３４ .６ % ;通知公安机关立案和其主动立案的共３０７件 ,其中１９９７年为６０件 ,１９９８年为８８件 ,１９９９年为１５９件 ,分别占全省的５５ %、５０ %、和４１ .５ %。同时 ,我们还拓展了监督范围 ,既监督了该立案而不立案 ,…     

泰国的少年司法制度

一、少年犯罪概况根据1981年统计,泰国全国人口约为4,800万人.1981年,泰国不满25岁的青年近1,100万人,约占全国人口的23%.农村青年(80%以上的泰国人居住在农村)大大超过了城镇青年.据报道,1978年15?25岁的青少年仅有67%上过初小.泰国1978年被捕少年为3,942人,共中在枚少年为526人,占13.3%;非在校少年与双亲共同参加劳动的为1,046人,占26.5%;非在校少年被雇用的为936人,占23.7%;既没有参加劳动也没有上学的为1,434人,占     

杭州市公安局余杭区分局 刑侦专业化道路越走越宽阔

刑侦大队为副局(处)级单位,设置技术、信息、情报、重案、审案、交通侦查.狱内侦查等七个专业中队和6个直属责任区中队。2005年以来.通过技术、情报、信息等专业手段破案占破案总数的70%以上.责任区刑侦队破案打处数达到80%以上。2006年以来命案和五类案件全破;抢劫案件破案率2007.年为70.21%,2008年1—10月份为76.40%。2005年建立技侦工作站和网监大队。2007年通过技侦手段协破重大案件320余起.     

100例卖淫女被杀案的法医学检验分析

目的 分析卖淫女被杀案件的规律特点,为此类案件检验侦查提供参考.方法 采用描述性研究方法,对2005至2010年的100例卖淫女被杀案件进行回顾性分析.结果 此类案件66.7%发生于21时至3时之间,88.0%发生于城市.4、7两月发案最多.85.0%的案件发生于室内.95.0%的死者年龄在16～40岁.38.1%的死...     

刊中报

国务院办公厅的机构改革,不但精简人员超过50%,而且定编定岗和人员分流的工作,也已于7月中旬完成.朱熔基总理说:“现在,国务院副总理已由6人减为4人,国务委员由8人减为5人,副秘书长由10人减为5人,差不多减少了50%.”目前的国务院办公厅,其原有的435名行政统制(中办、国办信访局除外),增简核定为217名,精简218名,精简幅度为50.1%;局级机构由7个减为6个,精简幅度为14.28%,处级机构由38个减为30个,精简幅度为21.05%;局级领导职数由22人减到20人,精简幅度为9.1%,处级领导职数由103人减到67人,精简幅度为35%.而留岗人员的平均年龄为37.5岁.比原来降低2.2岁;具有大本以上学历:的达92%,比原来提高了11个百分点.     

江苏沿江农民工现状调查报告

本文通过问卷调查,得到江苏沿江农民工的基本情况.农民工中男性占六成,20-39岁这一年龄段的农民工占了近70%,六成多为已婚者,四成的农民工孩子与父母一同出来了.一半多一点的农民工是初中文化程度.农民工的高频率流动并未根本改变,跨区域流动农民工构成农民工群体的主体.农民工的就业情况是,有工作的占97.5%,分布在第二、第三产业的比例分别为36%和54%,60%的农民工在私营企业和个体企业工作,71%的农民工在本企业工作时间在2年以内.农民工个人月经济收入平均为1205元,个人开支平均为373元.参加社会保障的情况不理想,应是今后需要着力予以解决的问题之一.     

故意杀人罪实证研究——以493例故意杀人罪案例为视角

故意杀人罪是最为严重的暴力犯罪,也是司法实践中常见罪、多发罪.本文故意杀人罪总样本数为493,犯罪人493人,平均每案例造成1.1人死亡,平均宣告刑量为23.75年.在493例样本中,有120例样本属于"基本故意杀人罪",平均刑量为27.08年.在总样本中,杀死人偿命者仅占49%;杀死两人或以上的死刑立即执行判决率则高达85.2%.累犯死刑立即执行判决率高达81.6%;犯罪后自首的死刑立即执行判决率仅为22.6%;被害人有重大过错的死刑立即执行判决率仅为10%.     

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.     

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.     

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.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.