基于复合算法的警用指纹识别系统研究及实现

警用自动指纹识别系统具有方便、快捷、多向、联网等特点,能实现以案找人、以人找案、以案找案、以人找人等4种比对,为案件侦破提供强有力的技术支持。指纹匹配作为警用指纹识别系统的核心,一直是研究的重点。介绍基于点模式指纹匹配和基于结构的指纹匹配优缺点,将点模式的优点和基于结构的特征点之间的相对距离不变性、特征点类型不变性很好地结合起来,提出了新颖的基于相对距离的匹配算法实现两枚指纹匹配,并在Visual C++6.0环境下实现了相应的警用指纹识别系统。结果表明,该算法匹配速度快,可应用于实时性要求较高的场合,改善了警用指纹识别系统的适应性、实时性,有效提高了系统的拒识率。     

深度学习在图像识别及骨龄评估中的优势及应用前景

深度学习以及神经网络模型是近年来机器学习及人工智能领域新的研究方向及热点问题。深度学习在图像识别、语音识别应用中已取得了突破性进展,在人脸识别、信息检索等领域也展示出独特优势,得到了广泛应用。骨骼X线图像显示黑白灰不同阶度的变化,具有黑白对比、层次差异的图像特征,基于深度学习在图像识别中的优势,我们将其与骨龄评估研究有机结合,旨在为构建法医学骨龄自动化评估系统提供基础性数据。本文综述了深度学习的基本概念及其网络结构,阐述了近年来深度学习在国内外不同研究领域图像识别中的研究进展,以及深度学习在骨龄评估中的优势及应用前景。     

生成式人工智能中个人信息保护的全流程合规体系构建

在当前生成式人工智能的运行过程中,个人信息面临着收集范围与限度不明、算法违规处理及生成错误结论等问题,因此亟须构建个人信息保护的全流程合规体系。在准备阶段,生成式人工智能应该基于最小必要原则来明确合规收集范围,并将个人信息进行碎片化处理来合规限制收集深度。在运算阶段,生成式人工智能应该在自我学习时通过知识蒸馏构建学生模型来保证算法合规,并进行安全评估与算法备案。对一般类型个人信息、敏感个人信息及生物特征信息采用不同的合规处理模式,并在反馈阶段标注存在风险的个人信息,反向推动算法进行自我改进。在生成阶段,当生成错误结论时,合规监管部门应该分类审查生成式人工智能在个人信息处理上的缺陷,并从合规有效性标准、算法运算逻辑及实质法益损害这三个方面判断平台能否实质出罪。     

深度学习赋能机场安防

正近两年来,人工智能中深度学习算法有了突破性进展,人脸识别技术也随之而进入新的发展阶段,并且日渐被应用在更加广泛的领域。承担大众远距离出行的机场公共安全就是其中的细分领域之一。平安科技以其先进的人脸识别技术以及多年来大数据的积累,将智慧机场方案成功应用于机场。人脸识别技术跻身国际领先地位人工智能是未来社会发展的大方向,而人脸识别技术作为核心一环,已越来越受重视。截至目前,     

指纹识别技术应用产品拒真率与认假率测试方法研究

本文简要介绍了在公安部行业标准《指纹防盗锁通用技术条件》编制过程中，编制小组针对生物特征识别性能参数和试验方法的制定所开展的研究工作，提出了一种基于数学和统计模式识别方法的配置轮换和等效标准指纹数据库变换的检测模型，实现了利用有限规模的资源，科学公平地测定通用指纹识别模块的拒真率和认假率参数的目标。初步测试结果表明，这种方案可操作性强，不仅适用于指纹防盗锁产品的拒真率和认假率指标检测，亦适合于其它指纹识别技术应用产品的识读指标检测。     

借助三色空间增强图像中指纹反差

如何部分地增强图像反差是刑事技术工作中最常遇到的难题之一。借助数字图像处理技术,可以根据像素值差异从原始图像提取感兴趣部分信息。本文讨论了这种基于像素值差异进行指纹背景分离的方法,可为指纹识别提供便利。     

人脸识别打造深圳智慧机场

正近两年来,人脸识别技术随着人工智能中深度学习算法的突破性进展而进入新的发展阶段,并且日渐被应用在更加广泛的领域。而承担大众出行的机场公共安全就是其中的细分领域之一。平安科技以其先进的人脸识别技术以及多年来大数据的积累,将智慧机场方案成功应用于深圳机场。平安科技人脸识别技术跻身国际领先地位2017年5月,国际权威人脸识别数据库Labeled     

医疗建筑突发事件分析与应对(二)

本文首先从医疗建筑突发事件的特征出发,给出了基于建筑信息集成管理平台处理突发事件的指导思想.进而,通过对智能建筑特性的分析,按照六层结构模型、以一体化集成模式对智能医疗建筑进行了系统集成.然后,给出了基于案例推理人工智能理论技术的医疗建筑突发事件应对方案.同时,构建了源案例模型、目标案例模型和相应案例生成算法.最后,提出了医疗建筑突发事件应对的生成策略.     

机器智慧 预见未来 大华人工智能技术诠释视频新价值

<正>智能万物互联的时代,传统安防设备被赋能,催生了人工智能技术成为革新安防业务发展的新命题。大华构建一套更复杂的模型算法解析视频大数据,驱动机器更深度的神经学习与训练达成,研发了车辆大数据、人像大数据、视频结构化、机器视觉等基于深度学习技术和人工智能算法的产品架构及解决方案,支持与服务各行业智能化应用。大华还将致力于更复杂     

人工智能对版权侵权责任制度的挑战及应对

对人工智能版权侵权责任的分析应当摒弃"统合分析"模式,坚持"层次分析"方法,就深度学习中的复制行为与输出侵权作品的行为分别进行评价。就前者而言,基于复制权的式微及深度学习中的复制累积所形成的传播效应,应以是否合法获取复制件作为侵权判定的基础;就后者而言,现阶段不宜更改"接触+实质性相似"判定标准和过错推定原则,但应基于人工智能行为的自主性和算法黑箱,相应配置人工智能设计者、控制者"防抄袭"注意义务,并以公平责任作为补充。在技术推动变革的时代,应始终以建构主义的态度审视人工智能的发展,实现版权法与技术的良性互动。     

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.