“杀亲案件”135例法医学回顾分析

目的通过总结我省135例杀亲案件的案件资料,研究杀亲案件的特点,分析杀亲案件的侦办要点。方法收集2011~2013年间我国中部某省区域内发生的135例杀亲案件,对数据资料进行分析。结果杀亲案件主要发生在夫妻之间及父母子女,好发于农村,青壮年多见。一般无明显杀人动机,作案工具多为就地取材,死亡原因以机械性损伤和机械性窒息为主。结论杀亲案件在嫌疑人社会学特点、致伤工具、死亡原因、案发时间等方面反映出一定共性,但案件证据的收集是案件的侦办难点。     

23例杀亲案件的法医学分析

目的通过对某县杀亲案件的现场情况、损伤情况以及人员基本情况进行分析,为杀亲案件的法医学分析提供参考。方法收集2004—2013年23例杀亲案件的资料,从涉案人员基本情况、死者与嫌疑人之间的关系、死亡原因、作案动机、作案地点、作案时间、作案工具及作案后行为等方面进行分析。结果23例杀亲案件中,以夫妻关系为主,主要为激情杀人,作案工具多为就地取材,作案地点多选择在住所,作案时间以夜晚为主。结论杀亲案件的分析应依据现场勘验、尸体检验并结合调查走访情况进行综合分析。     

42例杀人后自杀案例分析

正在法医现场命案检案过程中,经常遇到嫌疑人杀人后同时在现场或附近自杀的案例,兼有他杀和自杀的特点,有其特殊性和一定规律性。笔者结合42例尸检资料,分析如下。1案例资料本文42例资料均为笔者单位鉴定所2011年至2015年间受理的凶杀案件中,嫌疑人有自杀行为且经法医学鉴定、现场勘查、结合调查材料综合分析,确认为杀人后自杀的案例。42例案件共死亡64人,其     

97例杀人后自杀案件法医学特点分析

目的分析97例杀人后自杀案件特点,为同类案件的法医现场勘验及法医学鉴定提供参考和借鉴。方法收集上海市公安局物证鉴定中心参与鉴定的97例杀人后自杀案件,共死亡207人,其中加害人98名,被害人109名。对加害人、被害人双方的性别、年龄、关系及案发场所、死亡方式等方面的资料进行分析。结果上海地区杀人后自杀案件涉及的死者多为18~59岁青壮年,相互之间多熟识,起因多为家庭矛盾及感情纠纷;被害人女性为主,加害人男性居多;案发场所多为同一室内环境或相邻室内外;杀人多选择机械性暴力手段,而自杀则多采用自缢和高坠。结论上述关于此类案件的特点有助于法医在鉴定过程中对杀人后自杀案件做出快速、准确地判断。     

40例杀亲案例统计分析

探讨40例杀亲案例死者的年龄、职业、死者与凶手的关系及法医学尸体检验的特点。运用医学统计学方法，发现杀亲案例多见于农民，尤以夫妻关系居多，动机多为激情杀人。使用工具常为锐器，头部损伤占60％。     

精神病患者与非精神病人凶杀特征对比分析

本文随机抽取1984-1995年徐州市鉴定过致人死亡的精神病患者47例，同期已判决的非精神病人凶杀案54例，就其凶杀特征进行对比分析．结果发现精神病患者凶杀案的被害对象多为配偶、至亲，突发犯意、病理性动机引发，方式奇特、手段凶残、过剩杀人、自我保护差等．而在杀人时间、地点及方式等与非精神病人凶杀案件比较无明显差异．     

59例杀人后自杀案检验分析

在法医检案中，经常遇到有两具或两具以上的尸体共存的案件，其中部分为杀人后或杀人的同时在杀人现场或附近进行自杀，它兼有他杀和自杀的特点，有其特殊性和一定规律性。笔者结合５９例尸检资料，对杀人后自杀案分析如下。１资料分析１．１资料来源资料来源于信阳市１９８６年～１９９８年间发生的经法医检验的案件５９例，其中杀人与自杀均既遂３４例，杀人既遂自杀未遂２１例，杀人未遂自杀既遂和杀人与自杀均未遂各２例。１．２受害者一般情况５９例中受害者共９７人（男３６例，女６１例），８２例被害身亡，８例经抢救脱险，无生命危…     

62例锐器自杀损伤特征分析

目的分析62例锐器自杀死亡案件中人体损伤的特点。方法收集武汉市江岸区和上海市浦东新区最近十年来记录有详细损伤特征的62例单纯性使用锐器自杀的死亡案件,然后对案件中人体损伤的特点进行比较分析。结果最常见出现锐器自杀的损伤部位依次为颈部(37例)、左腕(23例)、胸腹部(16例)、右腕(8例)、左上臂(7例)和腹股沟(4例);锐器自杀死者中,女性患有精神病的比例显著多于男性(31.82%∶10%);男性出现胸腹部致命伤显著多于女性(25%∶4.55%);精神疾病和腕部致命伤呈显著负关联(r=-0.251),精神疾病和颈部的致命伤呈显著正关联(r=0.296);身体疾病和试切创呈显著正关联(r=0.380);试切创和左腕出现的损伤呈显著正关联(r=0.268)试切创和胸腹部出现的损伤呈显著负关联(r=-0.295);试切创和左腕部致命伤呈显著正关联(r=0.304)。结论在62例使用锐器自杀死者中,女性精神病患者比例比男性高;女性很少出现胸腹部的致命伤;精神病患者的自杀部位更偏向于颈部,身体疾病患者的自杀经常伴随着试切创;在胸腹部为致命伤的锐器自杀死者中,试切创较少发现;在左腕部为致命伤的锐器自杀死者中,试切创比较常见。     

58例直系亲属间杀人案件的特点分析

正1案例资料1.1一般资料本文收集了本辖区两市区和两县的2000年至2013年的58例的杀亲案件,其中发生在死者家里的案件52例,发生在野外的案件6例;发生在母女(子)之间的案件32例,发生在父子(女)之间的案件26例,不包括精神病患者所作的杀亲及杀婴案。县属农村14起,县属城区2起;市区属农村10起,区属城区32起。     

6例杀亲案件的法医学鉴定分析

在我国,特别是多民族聚居区,人们比较重视家庭传统,喜欢家族群居,家庭成员之间暴力犯罪的情况时有发生,因此,研究杀亲案件的特点有其重要的现实意义。本文通过对6例杀亲案件有关资料进行分析,以期得出一些有用的信息,供同行们参考。案例资料本文所选案例资料来源于我辖区内1991～1997年7年间法医检验的案例。具体情况见表1。表1　6例杀亲案件相关资料一览表序号性别凶手　死者年龄凶手　死者民族职业死因凶器损伤部位死者与凶手关系杀人后概况动机检验时间1男女4342汉农民大失血匕首胸部夫妻碎尸奸情死亡1年后2男男2170蒙古牧民大失血小口径…     

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).     

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.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.