根据颈椎CT片特征指标进行同一认定的研究

目的选择颈椎CT片上的特征指标,建立逐步回归方程,探讨其在法医学同一认定中的应用价值。方法收集130名被检查者颈椎CT片各1张,70名被检查者不同次颈椎CT影像片各2张。选择并测量颈椎CT片上的13项指标值,分别计算被检查者随机分组后相同测量指标的组间差值,以及同一人不同次测量指标间的差值,运用二分类logistic逐步回归分析,建立各项指标的一元回归方程和多项指标的多元回归方程,并对方程进行盲测检验。结果建立的13个一元方程中同一认定的准确率在69.0%~90.4%之间;建立的4个多元回归方程的准确率在90.4%~96.7%之间,盲测准确率为100%。结论本文在CT片上选择的13项特征指标可以用于同一认定,使用时应尽可能选用多元指标以得到更准确的结果。     

头颅CT片同一认定研究

目的探寻头颅CT片同一认定的方法。方法分别计算同一被检查者不同次头颅CT片指标差值和不同被检查者头颅CT片指标差值,再应用二分类logistic回归分析相同被检查者和不同被检查者指标差值,建立头颅CT片同一认定回归方程。结果建立头颅CT片同一认定方程46个。结论通过头颅CT片测量可以进行有效同一认定。     

头颅CT片同一认定研究

目的探寻头颅CT片同一认定的方法。方法分别计算同一被检查者不同次头颅CT片指标差值和不同被检查者头颅CT片指标差值，再应用二分类logistic回归分析相同被检查者和不同被检查者指标差值，建立头颅CT片同一认定回归方程。结果建立头颅CT片同一认定方程46个。结论通过头颅CT片测量可以进行有效同一认定。     

中国黄种人与白种人脑颅骨特征差异初探

目的建立利用脑颅骨特征推断黄种人和白种人种族的判别方程,并评价其法医学意义。方法收集141例成年人脑颅骨样本,其中黄种人60例,白种人81例。选取脑颅骨10项特征指标,对125例样本进行测量,运用SPSS16.0软件对指标数据进行t检验和Fisher判别分析,建立判别方程。并使用16例样本对方程的判别正确率进行盲测。结果本文选择的10项脑颅骨特征指标变量均具有显著性种族差异(P0.05);建立了5组单项指标和4组多项指标进行种族推断的判别方程,综合判别率为74.4%~94.4%;随机选取16例样本的盲测结果,正确率为81.3%~100%。结论脑颅骨具有种族差异性,本文建立的判别方程可在黄种人和白种人的种族推断中选用。     

根据数字全颌曲面断层片进行个体识别研究

目的建立中国恒乳牙交替完全人群数字全颌曲面断层片的同一认定方法。方法对120例中国恒乳牙交替完全人群的数字全颌曲面断层片进行测量和分析,对每颗牙齿的影像分别选取5个长度性指标和5个角度性指标,运用efilm workstation 2.1软件进行测量,SPSS 13.0软件对数据进行处理和统计。结果各观测指标的测量值在分段赋值区段里的分布概率有所不同,最大可达99.166 7%。两张同源数字全颌曲面断层片之间的分段赋值匹配概率最高为98.947 368 42%,最低为89.473 684 21%。结论所建立分段赋值匹配概率同一认定法经盲测验证,效果较好,该方法可为个体识别提供参考。     

中国黄种人与白种人脑颅骨特征差异初探

目的建立利用脑颅骨特征推断黄种人和白种人种族的判别方程,并评价其法医学意义。方法收集141例成年人脑颅骨样本,其中黄种人60例,白种人81例。选取脑颅骨lO项特征指标,对125例样本进行测量,运用SPSS16．0软件对指标数据进行t检验和Fisher判别分析,建立判别方程。并使用16例样本对方程的判别正确率进行盲测。结果本文选择的10项脑颅骨特征指标变量均具有显著性种族差异（P〈0．05）;建立了5组单项指标和4组多项指标进行种族推断的判别方程,综合判别率为74．4％～94．4％;随机选取16例样本的盲测结果,正确率为81．3％-100％。结论脑颅骨具有种族差异性,本文建立的判别方程可在黄种人和白种人的种族推断中选用。     

面颅的种族差异性研究

目的探索面颅在中国黄种人与欧洲白种人种族鉴定方面的差异性。方法通过对150例中国黄种人和欧洲白种人样本(各75例)面颅骨的观测、分析,选取与种族变化关系密切的51项观测指标进行观测,使用SPSS16.0软件对观测数据逐级进行统计学分析、处理,建立判别方程。从研究样本外随机抽取白种人和黄种人各10例标本进行盲测。结果筛选出7项测量结果相对稳定、种族差异较大指标建立全指标、逐步和多指标判别函数方程共5对,综合判别率在73.2%~89.8%。盲测正确率在75%~95%,结果令人满意,说明判别方程稳定、可靠,对种族鉴别的应用性较好。结论本研究所建立的种族判别方程可应用于中国黄种人与欧洲白种人的种族鉴定。     

中国汉族成人颅骨CT片同一认定方法的研究

目的建立对中国汉族成人颅骨CT片进行同一认定的方法。方法按照纳入标准收集100例中国汉族成人颅骨CT片，对确定的识别指标进行观察和测量，对各指标的观测结果进行分类编码，然后按观测顺序编制特异的12位颅骨CT片识别编码。运用SPSS13．0统计学软件对所得数据进行各指标年龄和性别差异的统计学分析，利用个人识别能力公式计算单个指标和总体指标的个人识别能力。结果12项识别指标中有6个指标存在男女性别差异；12项指标累计个人识别能力可达到99．9997997％。结论本文确定中国汉族成人颅骨CT片12项观测指标，利用指标分类编码法可进行中国汉族成人颅骨CT片的同一认定。     

利用中国汉族成年人胸部正位CR片影像学特征判定年龄

目的建立利用胸部正位CR片影像学变化判定年龄的方程,并评价其法医学意义。方法收集381例汉族成年人胸部正位CR片样本,其中男性208例,女性173例。选取胸部右侧第一肋胸骨端、左侧第一肋胸骨端、右侧第五肋胸骨端、左侧锁骨骨小梁和左侧锁骨松质骨网眼5项特征性指标,对351例样本进行描述评分,运用SPSS 19.0软件进行多元线性回归模型条件的基本论证,建立回归方程。并使用30例样本对方程的准确性进行盲测。结果本文所选取的5项胸部正位CR片特征性指标与年龄的关系可以使用线性回归模型(P0.05);建立了1组全指标回归方程和2组分组逐步回归方程,全指标回归方程估计值的标准误男性和女性分别为2.83岁和3.41岁,低年龄组(18~35岁)男性和女性分别为2.47岁和2.79岁,高年龄组(36~50岁)男性和女性分别为2.39岁和2.55岁;随机选取30例样本的盲测结果,误差在3岁以内的,全指标回归方程男性和女性分别为80.0%和73.3%,分组回归方程男性和女性分别为86.7%和80.0%。结论利用胸部正位CR片影像学特征变化可判定年龄。     

女性11～16岁骨关节X线影像特征及其年龄推断

目的建立根据骨关节X线影像推断11～16岁女性年龄的方法。方法常规拍摄150名11-16岁女性肩、肘、腕手、髋、膝、踝等关节X线片,分别观察各关节不同部位的骨骺影像特征并分级,所得数据用SPSS软件包进行统计学处理。结果 150名11-16岁女性900张骨关节X线片,除锁骨肩峰端外,各关节27项不同部位骨骺的 X线影像特征,以及身高和体重与年龄呈现相关(r>0．3,P<0．001)或显著相关(r>0．7,P<0．001);建立的多元回归方程及逐步回归方程,其负相关系数为0．523～0．811,标准误为1．0763-0．68120结论根据骨关节X线影像的骨骺特征与年龄的相关关系建立多元及逐步回归方程可用于11～16岁女性的年龄判定。     

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.