不同手机及不同通信网络通话录音质量评析

目的为送检手机通话录音质量的审查提供理论依据。方法提出一种定量化的语音检材质量评价标准,并对不同手机及不同通信网络下的录音进行质量评价。该标准基于主流鉴定设备,涵盖了声学语谱图共振峰个数及数值、基频参数、区域平均频谱等分析方法以及声纹比对测试。结果实验结果显示,不同条件下得到的通话录音质量存在一定的差异性,会对声纹图谱鉴定产生一定影响,但并不会造成本质性差异。结论语音同一认定中,对基于移动通信网络获取的检材录音应考虑到通话语音质量的差异性对检验的影响,并在鉴定分析中加以评估和克服。     

正常、大声两种说话状态下语音的声学差异及对声纹鉴定的影响

本文主要通过对正常、大声两种说话状态下的普通话中三个单元音[a]、[i]、[u]的声强、时长、基频、谐波振幅差值、共振峰等声学参数的分析,综合比较了各参数的变化规律,发现大声说话时的语音并非正常语音的简单放大,二者不仅在声强上存在差别,同时在频率域上也发生了重要变化。同一人不同状态下发音的频谱特征差异性较大,同种状态下发音的相似性、可比性较强,为此,声纹鉴定中应尽量选取状态相同的语音进行比对。     

正常、大声两种说话状态下语音的声学差异及对声纹鉴定的影响

本文主要通过对正常、大声两种说话状态下的普通话中三个单元音[a]、[i]、[u]的声强、时长、基频、谐波振幅差值、共振峰等声学参数的分析,综合比较了各参数的变化规律,发现大声说话时的语音并非正常语音的简单放大,二者不仅在声强上存在差别,同时在频率域上也发生了重要变化。同一人不同状态下发音的频谱特征差异性较大,同种状态下发音的相似性、可比性较强,为此,声纹鉴定中应尽量选取状态相同的语音进行比对。     

手机通话语音的实验研究

当前,手机通话语音已成为司法语音鉴定中最为常见的一种语音形式。本研究从手机通信系统的信道特点出发,分析手机通话语音的声谱特点和共振峰频率变化等情况;同时还比较了不同通话网络、不同通话方式及不同手机的通话语音特点。实验发现,手机通话语音与直接录音语音有明显的变化,主要表现在高低频信息的带宽滤波效应、高低频共振峰的漂移、语音质量、音色、韵律特征等方面;还发现,不同手机通话条件下的语音变化程度不同。最后,讨论了手机通话语音变化对说话人鉴定的影响及鉴定中的注意事项。     

降噪处理及其对语音的影响

司法声学中有两种导向的降噪处理模式：一是在语音内容辨听鉴定中。通过降噪处理，减弱噪声的掩蔽效应。提高语音听觉的清晰度和可懂度：另一种是在说话人鉴定中，通过降噪处理，减弱噪声对语音声学特征的干扰。使语图更为清晰可辨。本实验中。录制了日常生活中经常遇到的20余种噪声。通过混音，对每一个噪声合成出四个等级信噪比的含噪语音声样。然后，利用STC降噪系统、Adobe Audition软件和VS6．0语音工作站，分别对含噪语音进行降噪处理。实验发现。经过降噪处理，多数声样的噪声掩蔽效应能够减弱．部分声样的宽带语图得到改善。最后讨论了降噪处理对语音的影响及利用降噪语音进行说话人鉴定的注意事项。     

电子伪装语音的变声规律研究

本文以目前社会上流行的两款不同类别的电子伪装语音器材为对象,对多名实验对象变声前、后的声学特征(基频、共振峰、声调、能量和过零率等)进行了深入的实验分析。实验结果和分析表明,变声相对于原声,其声学特征变化是有规律的,根据这一声学特征变化规律,对变声语音逆变声就能得到与原声符合很好的恢复语音,这为深入开展对经过电子伪装的语音进行同一人鉴定奠定了基础。     

电子伪装语音的变声规律研究

本文以目前社会上流行的两款不同类别的电子伪装语音器材为对象,对多名实验对象变声前、后的声学特征（基频、共振峰、声调、能量和过零率等）进行了深入的实验分析。实验结果和分析表明,变声相对于原声,其声学特征变化是有规律的,根据这一声学特征变化规律,对变声语音逆变声就能得到与原声符合很好的恢复语音,这为深入开展对经过电子伪装的语音进行同一人鉴定奠定了基础。     

基于深度卷积神经网络的语音降噪研究

目的为了提高实际工作中获取到的音频资料中语音的质量,降低噪声对语音质量及可懂度的影响,提出了一种基于深度卷积神经网络的语音降噪模型。方法该模型通过卷积、加偏置、批量归一化、Relu激活的多层循环结构,能够有效地对低信噪比条件下语音中的洗衣机噪声、鼓掌噪声、汽车内部噪声等多种常见的环境噪声进行降噪处理。结果最终含噪语音经过模型处理后的MOS评分达到3.91分,其中最高分4.05分,最低分3.81分。结论该模型能够切实提高含噪语音的质量及可懂度,对于实际的公安工作、智慧警务建设、语音分析、语音文本识别等具有重要的意义和价值。     

利用共振峰相对强度特性鉴别双胞胎语音

话者鉴别的一个基本前提是“个体间的语音差异大于个体的语音变异”。本文对30对双胞胎正常朗读语音的共振峰强度特性进行了定量测量、比较、分析,统计得出了共振峰相对强度特性在检验双胞胎语音中的置信度与判阈。     

语音同一性鉴定中同声同韵异调音节的可比性定性研究

目的明确利用同声同韵异调音节进行语音同一性鉴定的可行性。方法利用VS-99语音工作站对普通话同声同韵异调音节的共振峰等特性进行定性分析。结果得出了阳平音节韵母共振峰与上声音节韵母非嘎裂声处共振峰的可比性强,阴平音节韵母与去声音节韵母在前半部分共振峰的可比性强等一些规律性认识。结论为利用同声同韵异调音节进行语音同一性鉴定提供了客观依据。     

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.     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

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.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

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.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.