Raman spectroscopy offers great potential for the nondestructive confirmatory identification of body fluids

Raman spectroscopy was used to compare body fluids commonly found at crime scenes in a nondestructive manner. The dry traces of semen, vaginal fluid, sweat, saliva, and blood were analyzed using confocal Raman microscopy with a 785-nm excitation. The results show that the five fluids can be differentiated from one another by visual comparison of their Raman spectra, and that the laser radiation does not damage the sample. The Raman signature of each body fluid is specific and correlates with the known composition of the fluid. Dry traces of human and canine semen exhibited distinctly different Raman signatures. Overall, this preliminary study demonstrates the great potential of Raman spectroscopy for nondestructive, confirmatory identification of body fluids for forensic purposes.     

Ist Durkheims Religionsverständnis mit dem Glauben vereinbar?

Does Emile Durkheim’s sociology of religion pose a challenge to the faithful? Durkheim said no in debate with contemporary non-believers and believers, portraying religion not as mere illusion but as consisting in moral forces that command, comfort and strengthen the faithful, forces generated and regenerated within them by the collective effervescence of rituals. Thus empowered, the faithful imagine in symbolic form “the society of which they are members and the obscure yet intimate relations they have with it”. Durkheim’s answer is shown to have three components: a critique of naturist and animist “error theories” of religion; a method of “deep interpretation”, uncovering the reality beneath the symbolism; and an explanation of why the meaning of religion thus interpreted should have been for so long unacknowledged by the faithful. It is argued that, in principle, they can, on certain assumptions, accommodate his sociology of religion. But this, in turn, makes key assumptions and claims that have been seriously questioned: notably, that “religion” names a unified phenomenon and that Durkheim’s definition captures it. Recent revised “Durkheimian” accounts of religious thought and practice are considered, accounts that abandon these assumptions and also his “social realism”, while seeking to preserve his insights. It is argued that these too need not directly challenge religious belief in the way that the cognitive science of religion does.     

Generational Differences in Russian Attitudes towards Democracy and the Economy

The purpose of this article is to explore whether there is evidence of generational differences in Russian attitudes towards democracy. Are the attitudes, values and beliefs of those who came of age politically after the fall of the Soviet Union significantly different from those who did so in the Soviet period? The main finding is that the post-Soviet generation of Russians is generally more supportive of democratic values and institutions and a free market economy than the generations which came of age politically during the Soviet years. Such a result is not surprising. However, while support was found to be the case generally, the differences appear much more strongly for economic reforms than for political ones. In trying to explain why this should be, the authors argue that instrumentalist rather than culturalist considerations are paramount. Put another way, the current generation appears to be less interested in politics than in getting ahead in the world. If these differences are generational and not simply a function of aging, in the future this generation may be less interested in the public good than in their own.