遗留不同时间的潜在汗液指印紫外发光显现技术的实验研究

目前对于渗透性客体上的潜在汗液指印,紫外发光显现技术是一种行之有效且无损的方法。但是对同一枚指印,可能因为其遗留的时间不同,紫外发光显现有不同的显现效果,遗留时间较短,显现的效果可能好点,遗留时间较长,显现效果可能较差或者不能显现。本实验以笔记本纸上的潜在汗液指印(皮脂型潜在汗液指印)为样本,采用紫外发光显现技术测试能够显现潜在汗液指印遗留的最长时间。本实验中,笔记本纸上的潜在汗液指印分别放置1、7、40天,然后采用紫外发光显现技术显现指印,得到不同的显图1紫外发光显现技术装置示意图2实验步骤(1)将拍摄所需器材准备…     

纳米二氧化钛荧光粉末显现潜在手印研究

目的使用荧光染料包覆纳米二氧化钛颗粒,制备具有荧光效果的纳米二氧化钛粉末材料,并探索应用纳米二氧化钛荧光粉末显现潜在手印的方法。方法使用实验室合成的二酰亚胺染料与纳米二氧化钛微粒按照一定质量比混合制备形成荧光粉末,通过扫描电子显微镜对其进行表征,观察颗粒结构特征。在玻璃、瓷砖、透明塑料片、彩色塑料包装、易拉罐5类非渗透性客体上捺印手印,观察纳米二氧化钛荧光粉末对不同非渗透性客体上新鲜潜手印的显现效果。分别在5种客体上制作遗留时间为1、4、7、15d的手印样本,考察遗留时间对纳米二氧化钛荧光粉末显现自然陈旧手印效果的影响。将新鲜手印置于标准大气压100℃条件下分别加热1~72h,使用纳米二氧化钛荧光粉末显现,考察其对高温老化手印的显现效果。结果纳米二氧化钛荧光粉末为粒径100~200nm的圆形颗粒;在蓝绿光激发下可发出较强的荧光,能显现多种非渗透性客体上的新鲜手印,与背景反差明显并且能显著降低复杂背景对手印纹线的影响;显出新鲜手印中80%以上具有鉴定条件。纳米二氧化钛荧光粉末对遗留15d以内的陈旧手印仍具有较好的显现效果。100℃高温环境对手印显现效果没有明显影响。结论纳米二氧化钛荧光粉末经济、环保,显现操作简单,易于推广。     

弧形镀铬客体上陈旧汗液指印的显现与拍照

我们曾遇到两例遗留在弧形镀铬把手上约2～3个月的陈旧汗液指印。由于承受客体形态特殊,指印遗留时间较长,采用直接配光拍照、“502”熏显、粉末显现、光致荧光等方法,很难取得清晰的拍照效果。为了解决这一问题,经过反复试验,采用8-羟基喹啉-“502”熏显、紫外荧光拍照     

新型亲油性纳米二氧化硅粉末在手印显现中的应用

目的 比较新型亲油性纳米二氧化硅粉末显现手印的效果.方法 应用亲油性纳米二氧化硅粉末与现场勘查箱内金粉、银粉和黑色磁性粉显现非渗透性客体表面油汗混合手印,并在自然光下观察比较显现效果.结果 亲油性纳米二氧化硅粉末显现出的手印图像纹线清晰连贯,背景反差好.结论 亲油性纳米二氧化硅粉末显现手印具有一定的优势.     

基于PolyCyano UV粉末显现手印的新技术

目的介绍1种新型PolyCyano UV粉末显现非渗透性光滑客体表面潜手印的新技术。方法选取多种常见客体,由志愿者在客体上捺印指印,将PolyCyano UV粉末加热至230℃使其升华,待该粉末在手印纹线上聚合后使用长波紫外线照射若干时间,然后在蓝光激发下使用滤色镜观察并拍照。结果绝大部分非渗透性光滑客体表面上的潜手印均有很好的显现效果,尤其是对浅色或白色客体有十分明显的荧光效果,对陈旧手印也有较好的显现效果。结论该方法熏显操作简便、显现时间短、无需二次染色增强、不破坏生物检材、显现效果明显,适合推广使用。     

502胶熏显手印的Ardrox荧光染色技术研究

目的 探究在常见塑料材质、玻璃等非渗透性客体上,502胶熏显后用Ardrox荧光液染色显现潜在手印方法。方法 收集12种常见塑料材质、玻璃等非渗透性客体,用Ardrox荧光液染色与罗丹明6G、BBD、龙胆紫进行显现潜在手印对比实验。同时测试Ardrox荧光液染色最佳遗留时间,采取控制变量,改变单一变量,选取显现效果最好的锡箔纸作为实验检材,分别在遗留1、3、5、7、15 d后进行显现。结果 在大多数常见塑料材质、玻璃等非渗透客体上,502胶-Ardrox荧光液显现效果优于罗丹明6G、BBD和龙胆紫,在锡箔纸、黑塑料袋、易拉罐上效果最好;在浅色客体或深色客体上,Ardrox荧光液均能取得很好的显现效果,光盘上的显现效果不佳。最佳遗留时间测试结果表明,Ardrox荧光液显现指纹,遗留15 d以内的样本都可以很清晰的显现出来,超过15 d,显现效果明显减弱。结论 502胶-Ardrox荧光液显现法显现率高、荧光强。     

高压静电法显现金属表面汗潜手印

目的建立一种加载高压静电法,提高金属表面手印显现效果。方法利用自行设计的静电加载设备,在常见金属客体表面分别遗留1、3、7、15d的手印,分别用静电加载和普通磁性粉进行显现。结果高压静电法显现金属表面汗潜指印效果均有明显的提高。结论该方法现场操作性强,简便有效。     

胺端基型CdS／PAMAM潜在显现指印的应用

目的探索一种新型纳米荧光材料的制备方法及其在潜在指印显现方面的应用前景。方法以聚酰胺-胺（PAMAM）树形分子为模板，原位合成CdS纳米簇。并使用荧光光谱法对产物进行表征：应用这种新型荧光材料对多种客体表面、不同陈旧程度的潜在指印进行显现．并将显现结果与传统荧光染料进行比对。结果该荧光材料在365nm紫外光激发下可以发出很强的可见荧光：与传统的荧光染料相比。-NH2端基型CdS／PA—MAM可以同指印残留物进行靶向结合．其荧光强度高、背景干扰小，指印纹线与客体反差大。结论-NH2端基型CdS／PAMAM可以有效地显出非渗透性客体表面的潜在指EP。     

紫外激光技术显现潜在指印的研究

目的研究显现潜在指印的新技术。方法用自主研发的266nm短波紫外线输出的ND：YAG激光器作为激发光源激发渗透性客体表面的潜在指印,使指印发出荧光。结果能有效显现出亮纹线暗背景的潜在指印发光图像。结论利用该紫外激光技术可以显现纸张等渗透性客体表面的潜在指印。     

4种粒径的纳米氧化锌粉末显现指印效果的比较

目的比较4种粒径纳米氧化锌粉末显现指印的效果。方法应用上述粉末显现不同类型指印并分别于自然光和紫外光下观察比较显现效果。结果不同粒径粉末显现指印于自然光和紫外光下显现效果和发光颜色不同。结论针对背景颜色和指印类型选用不同粒径粉末。     

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.