根据维吾尔族牙磨耗度推断年龄的研究

收集新疆维吾尔族 2 80例牙磨耗度的资料 ,应用多元逐步回归方法获得 3 4个推断年龄回归方程。为应用方便 ,将这些方程转化成推断年龄表。回归方程的相关系数 (R)为 0 71～ 0 92 ,Fs =3 4～ 5 44>F0 0 1,t =17～ 2 5 >t0 0 1,则P <0 0 1。与实际年龄相比 ,其准确性为 3 7 5 0 %～ 65 3 6%± 3岁 ,5 6 73 %～ 78 93 %± 5岁 ,73 93 %～ 88 5 %± 7岁。     

人皮肤组织刺、切创后IL-8表达的免疫组织化学研究

为探讨人皮肤刺、切创后白细胞介素 8(interleukin 8,IL 8)在推断皮肤损伤时间中的应用价值 ,本研究应用免疫组化技术对 5 2例不同损伤时间人体皮肤刺、切创组织中IL 8的表达进行了研究。伤后 4h的损伤皮肤组织中可见部分的多核粒细胞表达IL 8。伤后 12～ 2 4h ,大部分浸润的多核粒细胞及部分单核细胞为IL 8阳性。随伤后时间延长 ,IL 8阳性细胞以单核及成纤维细胞为主。伤后 4～ 6h的皮肤中 ,IL 8阳性细胞比率较低 ,为 16 0±10 1%。伤后 1～ 4d达高峰 ,为 5 9 6± 8 7%。其后逐渐减少。本研究结果表明 ,IL 8的表达可用于皮肤刺、切创后损伤时间的推断。     

计算机图像分析应用于牙齿推断年龄方程的研究

应用计算机多元逐步回归对567颗中国人牙齿结构变化进行图像分析、分级并对数转换的数据分析，从而推导出利用牙齿推断年龄的方程。根据适用范围和牙齿类型的不同，从实验组得到的利用单颗牙齿推断年龄方程的估计标准误分别为4．8岁～5．4岁；各方程测试于对照组标本时，估计标准误分别为2．9岁～5．4岁。各方程测试于广东法医尸体解剖案例的结果表明，用单颗牙齿推断年龄的估计标准误为3．7岁；测试于广西壮族人案例的结果表明，用单颗牙齿推断年龄的估计标准误为2．6岁。用同一个体多颗牙齿推断年龄的研究结果表明，根据不同的年龄分组范围，利用同一个体2颗牙齿推断年龄的估计标准误分别为0．8岁～2．6岁；同一个体3颗～4颗牙齿推断年龄的估计标准误分别为0．6岁～2．3岁。研究结果表明，如果检材条件许可，采用同一个体多颗牙齿推断个体年龄可明显提高推断年龄的准确性。     

股骨骨折治疗不当医疗损害赔偿医法分析(附1例)

案　情伤者涂× ,男 ,3 2岁。于 2 0 0 0年 9月 9日因车祸后左胸疼痛、呼吸困难、左下肢疼痛伴功能障碍 2小时 ,入住广元市×医院。入院查体 :T 3 6.8℃ ,P 13 0次 /分 ,R2 8/分 ,BP 12 / 7kPa ,胸部肿胀、淤斑、压痛 ,以左侧明显 ,第 4、5、6肋前支扪及骨折端。左大腿上份明显肿胀、压痛、假关节 ,有骨擦音 ,臀部下份青紫。左小腿中、下份肿胀 ,皮肤溃破 ,外见多个大小不等的骨碎片 ,局部假关节。X线片见左胸第 4、5、6肋骨后支骨折 ,左股骨上段 (大转子下 )粉碎性骨折 ,左胫腓骨中段粉碎性骨折。当日下午在持硬麻下行左股骨切开复位 ,…     

论县级以上地方人大监督权的有效行使

未作附带阑尾切除组相比较 ,作附带阑尾切除组较年轻 (平均年龄 x±s:4 4± 9.6岁比 4 8± 13.6岁 ,P =0 .0 2 )和有较低的平均体质指数(2 6 .1± 6 .0kg/m2 比 2 9.8± 8.9kg/m2 ,P =0 .0 0 0 9)。关于术后随访的并发症 ,附带切除与未切除阑尾两组间无显著差异。在作附带阑尾切除组的平均住院时间比未切除阑尾组显著延长 (3.6± 1.5 2天比 3.1± 1.1天 ,P =0 .0 0 6 )。然而 ,当患者在术后 2天选择性进食时 ,此差异无显著性延长 (3.16± 1.13比 3.0 4± 1.13天 ,P =0 .5 0 7) ,而从分析中剔除。 31%的组织学标本是异常的 ,管腔纤维闭塞…     

手部肌腱损伤鉴定相关问题探讨

手部损伤伤及肌腱很常见 ,现统计本院 3年来( 1 995年～ 1 997年 ) 2 8例手部肌腱损伤的案例 ,对手部肌腱损伤法医学鉴定中涉及的相关问题进行探讨。统计资料1 性别　男性 2 0例 (占 71 4 3% ) ,女性 8例 (占2 8 57% )。2 年龄　 1 8岁至 30岁的 1 4例 (占 50 % ) ,30岁至4 0岁的 9例 (占 32 1 4 % ) ,4 0岁至 55岁的 5例 (占1 7 86% )。3 致伤方式　锐器切砍创 2 0例 ,致伤物分别属刀类 1 4例 (占 50 % ) ,铁锹类 4例 (占 1 7 86% ) ,玻璃类2例 (占 7 1 4 % ) ,暴力扭伤 2例 (占 7 1 4 % ) ,压砸撕脱伤 6例 (占 1 7 86% )。4 损伤部位…     

不同温度下兔玻璃体液K~+浓度与死亡时间的关系研究

目的探索在不同环境温度条件下,玻璃体液中钾离子浓度变化规律与死亡时间的关系。方法家兔处死后分别置于5℃、15℃、25℃和35℃温度下保存,在0~120h内每12h双眼交替微量提取玻璃体液80~100μL;应用罗氏DPPI生化分析仪检测玻璃体液中K~+的浓度;应用插值函数进行分析拟合,建立死亡时间推断方程。结果各温度组家兔玻璃体液中K~+浓度随死亡时间延长均呈上升趋势,对所得数据进行插值拟合,在5℃~35℃的温度变化区间内,K~+浓度变化与PMI关系的三元五次曲面方程:f(x,y)=-1.998e~(14)+1.345e~(12)x+5.902e~(13)y+0.005 585x~2-4.509e~(11)xy-3.876e~(12)y~2-0.000 286 8x~3+0.003 545x~2y+4.406e~(10)xy~2-1.746e~(10)y~3+2.669e~(-6)x~4-1.568e~(-5)x~3y-0.000 177 1x~2y~2-1.64e~9xy~3+6.669e~9y~4-8.672e~(-9)x~5+4.467e~(-8)x~4y+2.354e~(-7)x~3y~2+2.459e~(-6)x~2y~3+2.05e~7xy~4-1.214e~8y~5(R~2=0.995 6),其中温度为自变量x,K~+浓度值为自变量y,PMI为因变量f(x,y)。结论在5℃~35℃的环境温度区间内,家兔眼玻璃体液中K~+浓度变化与死亡时间关系符合三元五次方程分布,利用插值函数拟合的方法可将环境温度作为参数,实现在环境温度变化条件下进行死亡时间推断。     

人为挤压致肝破裂1例

李某 ,女 ,2 6岁 ,汝阳县陶营乡人 ,痴呆 ,不会说话 ,平时学穿衣服 ,不出家门。 2 0 0 1年 6月 11日早上 6时许被人发现死在距其家 10 0米的麦场中。尸表检验 :尸体发育中等 ,营养不良 ,两眼球结膜充血 ,胸腹部有 2 2ｃｍ× 40ｃｍ范围散在擦挫伤 ,触诊肋骨有骨擦音 ;左乳头内外侧分别有 0 .4ｃｍ× 0 .7ｃｍ、0 .5ｃｍ× 1ｃｍ排列整齐、呈对称分布的皮下淤血 ,右乳头内外侧分别有 0 .2ｃｍ× 0 .8ｃｍ、0 .3ｃｍ× 0 .8ｃｍ排列整齐呈对称分布的皮下淤血 ;右肩胛骨下侧皮肤有 5ｃｍ× 10ｃｍ范围擦挫伤 ;肛门3点、7点、12点处均有长约 0 .…     

HPLC测定牙本质中天冬氨酸消旋化程度及在年龄推断上的应用

用邻苯二甲醛-N-乙酸-L一半脱氨酸将牙本质中氨基酸对映体衍生成非对映体，其产物同HPLC分离，荧光检测器检测，20颗人类第一磨牙本质中天冬氨酸的D／L值，其与实际年龄的相关系数为0．9889，误差在±1岁以内者占40％，最大误差为±4岁。     

男性耻骨结构软X线影像与年龄关系的研究

根据118付10～60岁男性耻骨样本的软X线片形态，设计了新的数量化赋值指标标准。用数量化理论Ⅰ和逐步回归数学模型对所得数据进行统计分析，借用电子计算机技术，建立两个推断男性耻骨年龄方程。其方程检验：复相关系数（R）分别为对0．9843和0．9818；标准差（S）分别为：2．52和2．54；两个方程均F＞F0.001；P＞0．01。按新的指标标准赋值，经4个省市提供的58例（其中3例为实际应用案例）未用过的男性耻骨拍摄的软X线影像照片测试；±S8296％，±2S96．56％，其结果达到设计要求。该方程可用来推断男性耻骨年龄。     

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.     

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.     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.