纸币安全线技术概述

纸币在制作过程中,于特定的位置包埋入特制的金属或聚脂类塑料制成的线,称为安全线。早在1930年初,英格兰银行印钞厂总经理斯坦利·张伯伦与波尔公司合作,就研制出了在钞票中加入防伪的安全线,故此又称之为张伯伦线。在此以前安全线已广泛应用于各种文件的防伪。1935年后张伯伦线获得第一个发明专利,并于1940年3月29日首次应用于英格兰银行发行的一英镑钞票上。由于其防伪效果好,不易复制,因此以后的许多钞票都采用了安全线。1安全线的种类及应用安全线是在造纸过程中,抄纸时利用特殊装置将由金属或塑料制成的线加入纸张中特定位置的一种防…     

浅析纸钞的公众防伪设计

钞票是国家名片,各国为了防范伪造都在钞票上采用了大量防伪技术。钞票的防伪技术一般分为公众防伪、专业防伪和专家防伪三个层次。公众防伪特征是公众无需使用特殊设备就能鉴别钞票真假的主要手段,也是假币犯罪分子突破的重点。为了应对制假技术的提高,增强货币的防伪能力,中国人民银行和欧美等国央行也在不断对钞票进行改版提升,将最新的防伪技术应用到钞票中,同时加大宣传力度,提高普通民众对钞票防伪点的识别能力。本文调研了欧美等国央行在钞票防伪技术提升与防伪点的公众识别方面的研究,分析了新版人民币与部分国家和地区最新发行的纸质钞票的公众防伪特征,对比了不同纸钞的公众防伪特点,结合纸钞防伪设计分析,从更新钞票防伪设计、加强公众宣传等方面,为防范假币提出了建议。     

机制版假币票面上印刷疵点的检验

目的分析假币票样上的印刷疵点,为串并假币机制版印制点提供科学依据。方法通过图文扫描和图象处理技术,获取假币票面上的印刷疵点信息,研究梳理不同票面上一致的疵点组合,寻找其与印版的相关性,继而推导与印制者的相关性。结果找到可以表征相同胶片版或PS版的不同冠字号码假币票样上一致的印刷疵点。结论可以通过图文扫描和图象处理手段得到印刷疵点特征。     

当前高仿真假币特征研究

本文从印刷文件检验专业角度对当前社会上不同地区收缴的一百张百元假币进行了全面系统的检验和研究,从中得出当前假币在印刷材料、印刷方法、版面图文和防伪措施的仿制等方面的特征和变造币的种类、特征以及高仿真假币的检验方法,为打击假币犯罪提供依据。     

印刷品彩虹全息图案采集与比对方法

近年来,彩虹全息图案被广泛应用于商品包装、货币和证件的防伪。这一制作技术也逐渐被造假者掌握,用于假印刷品彩虹全息图案的仿制。在案件实践中,需要对印刷品上的彩虹全息图案进行比对,以鉴定样品真伪、追溯制假源头。本文结合实际案例,探讨文检仪和激光全息鉴别仪在相关检验中的应用,对真伪商品及货币上印刷的彩虹全息图案进行了分析,建立了印刷品彩虹全息图案信息采集与比对方法,并对检验中的相关技术问题进行了探讨。该方法可有效区分彩虹全息图案真伪,并可进一步实现伪品的串并溯源。     

关于政党分类的一些思考

通过对以政党组织形态演进路径为着眼点而形成的分类方法的分析，可发现其优点是反映了欧美一些主流政党变化的规律，缺点是以一种单向的类型演变模式掩盖了政党变迁的多样化；通过对以党的指向和功能为基准而划分政党类型的分类方法进行分析，可发现其优点在于一定程度上抽象出现代政党的普遍的指向或类型特征，其缺点在于没有与政党演进路径相联系并对其做出解释，也没有建立起有效的可操作的分类手段。     

山西省公安机关统一启用签发电子普通护照

根据公安部的统一部署,自5月15日起,山西省公安机关统一启用签发电子普通护照。电子普通护照是在传统本式普通护照中嵌入电子芯片,并在电子芯片中存储护照登记项目资料和持证人的照片、指纹信息等数据,也就是增加了可存储数字化个人资料的载体。除内置了高可靠性智能卡芯片以及应用数字签名技术外,在物理防伪方面采用大量新型高强度防伪工艺和材料,     

常用彩色激光打印机打印文件暗记特征的初步研究

目的收集当前我国常用不同品牌和型号的彩色激光打印机打印样本,研究打印文件上暗记特征的提取分析及其变化规律,探讨彩色激光打印文件暗记特征在鉴定实践中的应用及其在打印文件防伪措施中的价值。方法使用显微镜、文检仪及有关图像处理技术分别检验了彩色激光打印机的打印文件样本。结果彩色激光打印机打印文件上会出现暗记特征,且不同品牌的暗记特征出现规律、形态特征和点阵特征不同。结论暗记特征可作为初步鉴别彩色激光打印机品牌型号及打印时间的依据,具有防伪价值,但其在鉴定实践中还存在一定的局限性,有待进一步研究。     

货币犯罪比较研究

世界上绝大多数国家或地区都把针对货币的犯罪行为,列入了打击的对象,一些国家的刑法都辟专章专节将货币犯罪来规定。在罪名体系上,国外刑法将伪造、变造货币行为列为货币犯罪的首要打击对象,对变造假币的行为明确规定为犯罪,对取得或交付使用假币的行为有不同的规定形式。国外刑法大多将走私假币作为运输假币或输入、输出假币的行为处理,而我国刑法对走私假币规定为一种走私罪,对危害货币管理行为的主观目的明确予以规定。对伪造货币的预备形态进行惩罚,重视对外币保护,各国刑法对货币犯罪的规定虽然各不相同,但在很多方面有共同的特征。     

反伪造证件工作应提上日程

1994年9月国际刑警组织在津巴布韦维多利亚瀑布市召开了第二届国际反伪造旅行证件会议,公安部刑侦局和外交部领事司代表我国参加了会议。会议对国际上一些犯罪集团有组织地利用先进技术伪造旅行证件及利用这些证件进行犯罪活动的情况,以及如何加强国际合作,采取防伪查验措施,打击此类犯罪活动等问题进行了研讨。近年来,一些国际犯罪集团利用先进的印刷、复印技术、大肆伪造、变造国际旅行证件,并利用假证件直接进行贩卖人口、走私汽车、军火、毒品、偷渡、非法移民,组织操纵卖淫,投放假币,信用卡诈骗,制造国际恐怖等犯罪活动。针对上述犯罪活动的特点,世界上许多国家在证件制造、防伪措施、查验技术等方面进行了开发和研究,并在技术上取得了一定的进展。主要有以下几个方面:(一)在制造证件的纸张、封     

针对进程用户空间的电子数据取证方法研究

进程用户空间中的信息往往与特定用户的特定操作行为直接关联,对于证据链的建立意义重大.从数目繁多的用户空间数据结构中筛选出最重要的三种：进程环境块、线程环境块与虚拟地址描述符,说明其定位方法,并重点讨论其结构格式的电子数据取证特性,为内存空间电子数据取证提供了新的思路与方法.实例分析部分,则以目前广泛使用的Windows 7操作系统为应用背景,说明了所述方法的具体应用.     

Fatal bilateral pneumothoraces after electroacupuncture treatment: A case report and literature review

Acupuncture is practiced as a complementary medicine worldwide. Although it is considered a safe practice, pneumothorax is one of its most common serious complications. However, there have been few reports of deaths due to pneumothorax after acupuncture treatment, especially focused on electroacupuncture. We report an autopsy case of a man in his 60s who went into cardiopulmonary arrest and died immediately after receiving electroacupuncture. Postmortem computed tomography (PMCT) showed bilateral pneumothoraces, as well as the presence of numerous gold threads embedded subcutaneously. An autopsy revealed two ecchymoses in the right thoracic cavity and a pinhole injury on the lower lobe of the right lung, suggesting that the needles had penetrated the lung. There were marked emphysematous changes in the lung, suggesting that rupture of bullae might also have contributed to bilateral pneumothoraces and fatal outcome. The acupuncture needles may have been drawn deeper into the body than at the time of insertion due to electrical pulses and muscle contraction, indicating the need for careful determination of treatment indications and technical safety measures, such as fail-safe mechanisms. This is the first case report of fatal bilateral pneumothoraces after electroacupuncture reported in the English literature. This case sheds light on the safety of electroacupuncture and the need for special care when administering it to patients with pulmonary disease who may be at a higher risk of pneumothorax. This is also the first report of three-dimensional reconstructed PMCT images showing the whole-body distribution of embedded gold acupuncture threads, which is unusual.     

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.     

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.     

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.     

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.