互联网合规新局

<正>当前,互联网经济已成为中国经济体系中不可或缺的增长点、创新池。经历近20年蓬勃发展,在大数据、人工智能等技术支持下,互联网经济涌现出多种新业态、新模式。在促进经济社会发展的同时,互联网行业面临合规发展的现实要求。实践证明,法治是互联网治理的基本方式。过去数年间,中国在数字经济、数据安全、人工智能治理等网络法治领域,出台了一系列政策法规,实现了网络法治建设“从无到有”,完成了网络立法、网络执法、网络司法、网络普法等领域“从有到优”。     

智能时代生物识别新机遇 首届全球生物识别大会在深圳隆重开幕 发表大会深圳宣言 同时揭晓全球生物识别贡献奖

正为落实党的十九大提出的推动互联网、大数据、人工智能和实体经济深度融合的要求,服务国家创新驱动发展战略,顺应全球新一轮科技革命和产业变革趋势,在深圳市福田区人民政府的支持下,中国安全防范产品行业协会、全国安防标委会人体生物特征识别应用分技术委员会、中国科学院自动化研究所、中国生物识别科技创新产业联盟、深圳市安全防范行业协会、中控智慧科技股份有限公司联合主办的首届全球生物识别大会10月19日在深圳会展中心隆重开幕。大会主题为"智能时代生物识别新机遇",目的是打造世界顶尖生物识别技术合作交流平台,推动生物识别技术与人工智能产业创新融合发展。     

大数据为“新基建”添动力

正"新基建"风潮已来。4月20日,国家发改委明确划定了"新基建"的范围。"新基建"三大领域将包括:5G、物联网、工业互联网、人工智能、区块链、云计算、数据中心、智能计算中心等为代表的信息基础设施;深度应用互联网、大数据、人工智能等技术的智能交通、智慧能源、防疫基建等融合基础设施;能源科学、生命科学、材料科学等创新技术基础设施。"新基建"带来新机遇,作为未来经济发展的重要引擎,"新基建"已成为企业寻求创新机会和转型升级的重点布局方向。"新基建"之所以火爆,很重要的原因在于疫情     

“专车”立法刍议

"专车"系基于移动互联网与大数据技术,通过手机软件提供的预约用车,具有实时召车与零工经济特性。推动"专车"立法是凝聚改革共识、防范化解风险、引领创新的必然要求。"专车"立法应从地方性法规入手,构建容纳网约"顺风车"的立法模式。     

技术创新驱动智能交通产业升级

正科技是第一生产力,任何一个行业的发展都离不开技术的创新,智能交通行业也不例外。技术创新可以为交通行业的科技进步注入力量和动能,提升服务体验,助力攻坚克难,推动交通强国发展。2019年9月,由中共中央、国务院印发实施的《交通强国建设纲要》中关于技术创新也提出了相应的要求:瞄准新一代信息技术、人工智能、智能制造、新材料、新能源等世界科技前沿,加强对可能引发交通产业变革的前瞻性、颠覆性技术研究;推动大数据、互联网、人工智能、区块链、超级计算等新技术与交通行业深度融合。     

人工智能与司法现代化深度融合机制探索——以PDCA循环模型为路径

近年来,人工智能作为新兴事物,在世界各地得到了飞速发展。智能交通、智能医疗、智能汽车等互联网技术逐渐深入社会治理的各个方面,引发了传统行业发展模式的变革,同样,司法领域也面临着新型运作方式的考验。将司法体制改革和智慧法院建设作为"车之双轮、鸟之双翼"的号召为人工智能与司法现代化的深度融合提供了理论依据。文章在分析人工智能与司法现代化深度融合必要性基础上,结合国内外人工智能司法适用的不同现状,提出我国人工智能与司法现代化融合过程中存在定位不清晰、技术漏洞、约束机制缺乏以及责任主体偏离的不足,最后结合管理学中的PDCA循环模型理论,从制定"智能"和"人工"并行计划、推动"智能"和"人工"同步执行、构建多波段全方位检查机制、强化法官核心处理地位四方面阐述相应对策,以期为人工智能与司法现代化的深度融合提供可行方案。     

互联网司法的中国之路

日前,由我国发布的世界范围内首部介绍互联网时代司法创新发展的白皮书,详细介绍了中国近年来互联网司法审判的发展,以及典型案例对互联网从业者行为的规范情况。我国司法工作融入互联网,真正实现了司法更便民、诉讼更亲民、解决纠纷更高效。"跨越时空"已经不再是人类的梦想。广州某科技公司经理于波(化名),曾在宁波某家宾馆里参加过杭州互联网法院的庭审;律师熊定中也在北京清律律师事务所的"互联网法庭"专业办公室内参加过多次北京互联网法院的开庭;北京海淀区人民法院的法官很早以前,就多次利用远程视频技术审理过看守所里的犯罪嫌疑人……近年来,随着信息技术的飞速发展,大数据、人工智能、区块链纷至沓来。数字化、网络化、智能化不仅带来了新技术、新模式。     

信息科技驱动下的教育变革——机遇、挑战与反思

信息科技革命给世界带来了翻天覆地的变化,也正在驱动着一场新的教育变革。互联网、大数据、人工智能等新兴信息技术与教育教学的融合,正在改变着传统的教育教学观念、教学组织形态、教学方法手段和教学与学习方式,对教师的专业素养和权威地位提出了挑战。我们必须保持敏锐的目光,密切跟踪发展趋势,开展多样化的实践探索;同时要保持理性的态度,警惕陷入"纯技术化"的误区。     

法治思维下加强基层检察文化建设思考

正党的十八大报告指出,要"提高领导干部运用法治思维和法治方式深化改革、推动发展、化解矛盾、维护稳定能力。"[1]法治思维和法治方式蕴含着依法治国的新方针,法治思维是从思想层面实现"依法治国"的重要方式。在法治作为治国理政基本方式的历史条件下,检察机关在运用法治思维创新办案模式、化解     

智能家居系统:跨界融合提升用户体验

正安防与互联网、智能硬件的融合,有力推动了智能家居系统的发展;加上运营模式的创新,2016年智能家居终端用户将体验到更舒适、更安全的智慧生活。跨界融合成趋势国内走在智能家居领域前列的企业包括:安居宝,新和创,罗格朗,安恩达,佳信捷,创高,星航智能,等等,主要分布在以深圳为中心的珠三角地区。根据本刊资料,以及对多家公司的调查访谈,预计未来几年中国智能家居年产值平均复合增长率将达到20%左右。     

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.