浅析视力减弱补偿率在伤残等级评定中的应用

法医在评定外伤性视力障碍残级时,通常参照《职工工伤与职业病致残程度鉴定》标准ＧＢ/Ｔ16180-1996(下称《工伤鉴定》标准),该标准的适用对象是职业工伤或职业病致残者,职业病致残多数为双眼视力障碍。法医鉴定人在使用该标准时,经常出现鉴定人掌握标准不统一、使用鉴定标准时自由裁量权扩大和同一情况使用不同条款、得出不同结论等混乱现象。如例1:某人伤前双眼视力均为12,外伤导致左眼视神经萎缩,视力下降至02,数家法医分别参照《工伤鉴定》标准八级8条和九级11条的规定,作出了八级伤残和九级伤残的不同结论,形成鉴定争议。笔者在鉴定实…     

伤残程度临床法医学评定的有关问题

在刑事附带民事和民事人身损害赔偿案件中，经常遇到伤残程度的法医学评定。现将伤残程度存在的问题讨论如下。1．适用标准。伤残程度的评定，现已有《职工工伤与职业病致残程度鉴定》、《道路交通事故受伤人员伤残评定》、《革命伤残军人评定伤残的条件》、《人身保险意外伤害残废给付标准》、《全国残疾人抽样调查五类（残疾标准）》等标准，其中只有《职工工伤与职业病致残程度鉴定》为国家标准，其余均为行业部门标准。上述标准分别适用于工伤、职业病、道路交通事故受伤人员、现役军人因战、因公负伤致残、人身保险意外伤害残废以及残…     

浅析视力减弱补偿率在伤残等级评定中的应用

法医在评定外伤性视力障碍残级时,通常参照<职工工伤与职业病致残程度鉴定>标准GB/T 16180-1996(下称<工伤鉴定>标准),该标准的适用对象是职业工伤或职业病致残者,职业病致残多数为双眼视力障碍.法医鉴定人在使用该标准时,经常出现鉴定人掌握标准不统一、使用鉴定标准时自由裁量权扩大和同一情况使用不同条款、得出不同结论等混乱现象.如例 1:某人伤前双眼视力均为1.2,外伤导致左眼视神经萎缩,视力下降至0.2,数家法医分别参照<工伤鉴定>标准八级8条和九级11条的规定,作出了八级伤残和九级伤残的不同结论 ,形成鉴定争议.     

122例重伤鉴定结果回顾分析

通过对近 10年间法医临床学鉴定的 12 2例重伤资料进行回顾性分析 ,并将结果予以报道 ,供同道们参考。1　资料来源和处理由法医鉴定单位提供的 1990年至 1999年间的2 6 84 6份法医学鉴定书存档资料 ,将进入诉讼程序的12 5例重伤鉴定资料 ,按设计的统一表格进行登记、统计分析。剔除原鉴定为重伤现审查发现有争议的 2例 ,和原鉴定定性不准的 1例 ,对原鉴定的 12 2例重伤逐一按 [1996 ]《职工工伤与职业病致残程度鉴定标准》(下称新标准 )和劳险字 [1992 ]6号文件《职工工伤与职业病致残程度鉴定标准 (试行 )》 (下称旧标准 )的规定 ,全部进行…     

无晶体眼视觉功能评价及伤残鉴定方法分析

由于我国刑法和民法有关条款涉及"残疾"、"严重残疾"、"残疾赔偿金"等问题,要求法医对被鉴定人进行残疾等级鉴定,目前大多数法医参照<职工工伤与职业病致残程度鉴定>(以下简称工伤标准)执行.参照工伤标准对眼损伤进行残疾等级鉴定过程中,我们发现在工伤标准有关无晶体眼评残条款中存在误区,执行时对有关条款理解意见不一,给鉴定带来一定的困难,我们在制订我省<人体损伤致残程度鉴定标准>时对这些误区进行了分析研究,现将我们的分析意见、建议方案提供出来,与大家共同探讨.     

无晶体眼视觉功能评价及伤残鉴定方法分析

由于我国刑法和民法有关条款涉及“残疾”、“严重残疾”、“残疾赔偿金”等问题,要求法医对被鉴定人进行残疾等级鉴定,目前大多数法医参照《职工工伤与职业病致残程度鉴定》(以下简称工伤标准)执行。参照工伤标准对眼损伤进行残疾等级鉴定过程中,我们发现在工伤标准有关无晶体眼评残条款中存在误区,执行时对有关条款理解意见不一,给鉴定带来一定的困难,我们在制订我省《人体损伤致残程度鉴定标准》时对这些误区进行了分析研究,现将我们的分析意见、建议方案提供出来,与大家共同探讨。无晶体眼视觉损害程度评价方法之观点在工伤标准附录Ｃ36…     

正确理解和应用评残等级标准

<正> 正确理解和应用评残等级标准直接关系到有关部门确定经济赔偿和定罪量刑。本文作者认为,在实际检案工作中,评残等级标准的有些条款值得商榷,并应制定出实施细则。1 评残等级标准的现状和分级原则 目前国内较为系统的评残等级标准有《道路交通事故受伤人员伤残评定》(GA35—1992),《职工工伤与职业病致残程度鉴定》(GB/T16180—1996),《革命伤残军人评定伤残等级的条例》(民[1989]优字18号)等,其中常用的是《道路交通事故受伤人员伤残评定》和《职工工伤与职业病致残程度鉴     

医疗事故分级标准与两种伤残等级评定标准的比较

通过对《医疗事故分级标准(试行)》、《道路交通事故受伤人员伤残评定标准》和《职工工伤与职业病致残 程度鉴定标准》伤残等级划分的比较,分析差异产生的原因,并对《医疗事故分级标准(试行)》有关问题进行讨论。     

浅谈新工伤鉴定标准关于精神伤残的评定

《劳动能力鉴定职工工伤与职业病致残等级》(GB/T 16180-2014)于2015年1月1日已正式实施。本文通过对比新、旧工伤鉴定标准中关于精神伤残评定条款的变化,探讨工伤鉴定中涉及精神伤残的相关问题与对策。     

新工伤鉴定标准已于2007年5月1日开始实施

新修订的职工工伤伤残鉴定标准《劳动能力鉴定职工工伤与职业病致残等级》（GB／T16180-2006）（以下简称新标准）已于2007年5月1日正式实施。新标准在内容设计上与旧标准有很大的变化。     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.