颅脑损伤所致精神障碍的司法鉴定有关问题探讨

随着我国经济、社会的发展和法制建设的不断完善及广大群众法律知识的不断提高,近年来,在精神医学司法鉴定中,因颅脑损伤后遗留精神障碍而要求进行司法精神医学鉴定的案例日益增多.同刑事责任能力等行为能力鉴定相比,颅脑损伤所致精神障碍的司法鉴定,不论是在相关法律、法规,还是在理论和鉴定实践等方面的知识和经验,相对来说均较少.本文拟对颅脑损伤所致精神障碍的精神医学司法鉴定有关问题给予初步探讨.     

颅脑损伤所致精神障碍的司法鉴定有关问题探讨

随着我国经济、社会的发展和法制建设的不断完善及广大群众法律知识的不断提高,近年来,在精神医学司法鉴定中,因颅脑损伤后遗留精神障碍而要求进行司法精神医学鉴定的案例日益增多。[1,2]同刑事责任能力等行为能力鉴定相比,颅脑损伤所致精神障碍的司法鉴定,不论是在相关法律、法规,还是在理论和鉴定实践等方面的知识和经验,相对来说均较少。本文拟对颅脑损伤所致精神障碍的精神医学司法鉴定有关问题给予初步探讨。     

一例疑似外开放性颅脑损伤的案例

颅脑损伤在日常伤情鉴定工作中较为常见,它在人体伤情鉴定工作中的重点为原发性脑损伤及后遗症严重程度的判定,对于外开放性颅脑损伤涉及较少,认定时须慎重。现将一例在县级司法鉴定机构被鉴定为重伤,由于存在争议，在地市级司法鉴定机构进行复核时，被重新鉴定为轻伤的案例介绍如下，供大家探讨交流。     

脑外伤所致精神障碍司法鉴定400例分析

目的探讨精神疾病司法鉴定中颅脑损伤所致精神障碍的临床特征及相关因素。方法收集脑外伤后司法鉴定案例资料,按照神经外科GCS评分把脑损伤所致精神障碍鉴定案例分为重型(A组)、中型(B组)及轻型(C组)颅脑损伤;对案例的临床症状进行分析,根据中国精神障碍分类与诊断标准(第三版)(CCMD-3)进行精神障碍诊断,并探索临床症状与脑外伤程度之间的关系。结果轻、中度颅脑损伤所致精神障碍以器质性神经症样综合征最多见。重度颅脑损伤所致精神障碍中以智能损害综合征为多。三组间有显著性差异(P≤0.01)。结论在精神疾病司法鉴定中,不同严重程度的颅脑损伤所致的精神障碍有不同的临床特征。     

论英美法系专家证人制度的基础与缺陷——兼论我国引入专家证人制度的障碍

诉讼模式的改革使得产生于强职权模式下的传统司法鉴定体制与新庭审方式的矛盾日益突出，司法实践中也暴露出越来越多的问题，我国司法鉴定体制的改革势在必行，司法鉴定也亟需立法。近年来，有关引入英美法系专家证人制度的改革构想成为我国司法鉴定制度改革中的热门话题，本文在分析英美法系专家证人制度的基础及其固有缺陷的基础上，对在我国建立专家证人制度的观点提出了质疑。     

论我国不宜引入英美法系专家证人制度

诉讼模式的改革使得产生于强职权模式下的传统司法鉴定体制与新庭审方式的矛盾日益突出,司法实践中也暴露出越来越多的问题,我国司法鉴定体制的改革势在必行,司法鉴定也亟需立法。近年来,有关引入英美法系专家证人制度的改革构想成为我国司法鉴定制度改革中的热门话题．但在我国不宜引入专家证人制度。     

89例颅脑创伤精神障碍、智力缺损鉴定分析

头部创伤后出现精神障碍或智力缺损,因缺少对精神障碍和智力缺损统一的评价配套标准,是司法鉴定的一个难题.本文通过对连云港正达司法鉴定所2011年89例与颅脑创伤有关的精神障碍或智力缺损的案例进行调查分析,力争找出该类鉴定存在的问题,并就如何克服困难,解决问题,更好的开展此类案件的伤残评定工作谈谈意见,希望对此类鉴定有借鉴意义. 1案例资料 1.1对象与方法 2011年127例法医精神病鉴定中的89例与颅脑创伤有关的精神障碍或者智力缺损的鉴定案例.     

颅脑损伤后昏迷与社会活动、生活功能的相关性探讨

目的研究颅脑损伤后格拉斯哥昏迷指数（GCS）评分、昏迷时间与社会功能缺陷筛选量表（SDSS）值、日常生活活动能力评价表（ADL）值的相关性。方法选取常州市德安医院司法鉴定所及苏州大学司法鉴定所颅脑损伤被鉴定人281例,详细记录损伤部位、损伤程度、昏迷时间、GCS评分,是否手术治疗、是否为多发伤;同时应用SDSS量表及ADL量表评分,并进行统计分析。结果 GCS评分与颅脑损伤6个月后SDSS值低度相关,与ADL值中度相关;昏迷时间与颅脑损伤6个月后SDSS值低度相关,与ADL高度相关。结论 GCS评分及昏迷时间与颅脑损伤后ADL值、SDSS值具有一定的相关性,对颅脑损伤司法鉴定具有一定的参考价值。     

司法鉴定选任二元模式研究

司法鉴定选任模式分为一元模式和二元模式,一元模式只允许当事人或法院选择鉴定机构,二元模式在认可司法鉴定选任对象首先是鉴定机构的前提下,同时允许当事人双方协商选择鉴定人。两大法系司法鉴定选任制度相互借鉴、彼此交融,实现了从一元模式到二元模式的转变,兼顾了对抗式诉讼与公正鉴定的要求,合理平衡了法院职权与当事人参与权,突出了鉴定人在司法鉴定中的核心主体地位,有助于提升司法鉴定质量与公信力。借鉴域外国家成熟经验作法,我国民事诉讼法自1991年以来,历经数次修订,终于实现了司法鉴定选任一元模式到二元模式的立法转变,但司法实践中却一直奉行一元选任模式传统,导致立法与司法实践“两张皮”现象。我国司法鉴定选任的二元模式难以落实源于多方面阻因：立法层面“鉴定人”术语引发歧义、法律实施层面一元模式“潜规则”阻碍以及鉴定人选任的客观实施条件不完善。本文在现实可行的情况下,针对二元模式在立法层面、法律实施层面以及客观条件层面出现的问题,一一回应,提出重构法律术语、破除实施环节潜规则、推动智慧司法建设的系统性解决方案,以期我国司法鉴定选任二元模式在实践中早日与立法完成统一。     

螺丝刀刺击头部致颅脑损伤的法医学分析

笔者收集1998～2013年间北京市大兴区公安司法鉴定中心54例螺丝刀刺击头部致颅脑损伤死亡案例资料,回顾性分析螺丝刀刺击头部致颅脑损伤案例的损伤形态学特征,报道如下.     

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.)

     

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.     

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.     

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.