大鼠脑干损伤早期c-fos原癌基因的原位杂交研究

目的　探讨原癌基因c-fos蛋白的表达和脑干早期损伤的关系。方法　 2 0只实验大鼠随机分为脑干损伤组和对照组 ,脑干早期损伤阶段c-fos蛋白表达采用原位杂交组化法观察。结果　对照组大鼠脑干组织未见c-fosmRNA的表达。然而 ,脑干损伤组损伤后 1 0min即可在神经元和胶质细胞观察到c-fosmRNA的表达。且在脑干损伤后 3h内 ,c-fosmRNA的表达程度出现明显的时间依存性。脑干组织死后伤c -fosmRNA的表达亦为阴性。结论　c-fos原癌基因的检测可成为诊断脑干生前损伤的一项指标。     

大鼠肌肉挫伤c—fos的表达

目的研究原癌基因c-fos的表达与肌肉挫伤的关系。方法50只SD大鼠随机的分为实验组和对照组,用免疫组化SP法观察大鼠肌肉挫伤后c-fos蛋白表达。结果随着损伤经过时间的延长,c-fos蛋白表达强度以及阳性面积增加,损伤后15min出现阳性信号,1h达到高峰,1d后恢复正常表达水平。结论原癌基因c-fos表达的检测可作为推断肌肉挫伤时间的指标之一。     

海洛因诱导大脑神经元凋亡的研究

目的观察海洛因有无直接诱导培养大脑神经元凋亡的作用。方法神经元培养取自SD大鼠妊娠的胎鼠大脑皮质,培养7d后分别用不同浓度的海洛因(纯度80%)处理大脑神经元24h。用FDA法分析细胞存活率,Hoechst 33258荧光染色后观察凋亡的形态学改变,再用DNA琼脂糖凝胶电泳分析凋亡的生化特征。结果海洛因可剂量依赖性地降低神经元的存活率;荧光显微镜可见细胞核染为高亮蓝色的典型凋亡小体,其细胞核明显固缩、凝聚和断裂,且随海洛因剂量的增加,出现凋亡小体的细胞明显增多;不同浓度的海洛因处理大脑神经元,电泳图谱显示清晰的DNA梯带。结论海洛因可直接诱导大鼠大脑皮质神经元凋亡。     

大鼠急性心肌缺血再灌流损伤c-fos mRNA原位杂交实验研究

目的 探讨急性心肌缺血和/或再灌流早期不同时间不同区域心肌细胞内原癌基因c-fos mRNA表达变化,为心肌早期缺血死后诊断提供依据。方法 复制心肌早期缺血模型,大鼠分为正常、缺血及缺血再灌流组。采用原位杂交方法结合图像分析与统计学处理方法研究心肌细胞内c-fos mRNA表达情况。结果 缺血10min再灌流30min,部分大鼠再灌流区心肌细胞胞浆内c-fos mRNA弱阳性反应,散在分布。缺血60min再灌流30min时达高峰,120min开始减弱。正常和单纯缺血组中缺血少于60min组未见有阳性表达。HE染色无明显病理改变。结论 原位杂交法检测c-fos mRNA方法灵敏特异,有望成为一项急性心肌缺血/再灌流早期损伤的诊断指标。     

急性心功能障碍大鼠心肌中BNP的表达

目的研究大鼠急性心功能障碍时心肌组织中脑钠肽(brain natriuretic peptide,BNP)的表达变化,探讨BNP在急性心功能障碍的法医学诊断中的应用价值。方法建立大鼠急性心功能障碍模型,运用免疫组织化学、Western印迹法、实时RT-PCR等技术检测心功能障碍过程中心肌组织BNP蛋白和BNP mRNA的表达变化。结果随心功能障碍持续时间增加,免疫阳性着色不断增强。1～2h主要表现为弱阳性,4～6h心肌细胞主要表现为阳性,10～12h大鼠心肌细胞表现为强阳性。Western印迹法和实时RT-PCR结果均显示,随心功能障碍持续时间增加,BNP明显升高,而且心功能障碍1h即能观察到BNP mRNA显著升高。结论检测心肌组织中BNP蛋白及BNP mRNA的表达能为法医病理学工作者客观评价心功能状态提供一种新的途径。     

海洛因成瘾大鼠心电图及心肌超微结构改变的研究

目的探讨海洛因成瘾大鼠心电图及心肌超微结构的改变,为海洛因对心脏的损害机制提供研究基础。方法建立大鼠海洛因成瘾模型,观察心电图、HE染色及心肌超微结构改变。结果大鼠海洛因成瘾组心电图改变明显,主要表现在心率减慢、P波及T波压低、时间延长,S-T段压低、时间延长,QT间期延长,上述差异有统计学意义(P<0.05),提示心肌损伤、心肌缺血及心室功能下降。电镜改变主要表现在核浓缩,核变小,核膜皱缩,染色质凝集成块,线粒体嵴排列紊乱、消失及空泡变等,提示海洛因可造成心肌细胞超微结构的病理改变。结论海洛因对心肌可造成损害,并且心肌超微结构改变提示心肌凋亡可能是海洛因造成心肌损伤的机制之一。     

实验性大鼠脑震荡后C—FOS蛋白表达的研究

目的探讨原癌基因c-fos的表达和脑震荡性损伤的关系,同时寻找脑震荡后法医病理学的诊断依据。方法55只实验大鼠随机分为脑震荡组和对照组。用免疫组织化学SABC法观察大鼠脑震荡后脑内C-FOS蛋白表达的变化规律。结果对照组大鼠未见C-FOS蛋白的表达。然而脑震荡组损伤后15min即可在神经细胞观察到C-FOS蛋白的表达,随着损伤后经过时间的延长,表达C-FOS蛋白的细胞数及范围逐渐扩大,损伤后6h表达达高峰,直至损伤后96h均有大量C-FOS蛋白表达。结论 c-fos原癌基因的检测可成为诊断脑震荡和推断脑震荡后经过时间的一项敏感指标。     

外伤性癫痫灶中泛素与泛素激活酶的定量分析

目的 定量测定人体外伤性癫痫灶中泛素(ubiquitin,Ub)和泛素激活酶(ubiquitin-activating enzyme,UbE1)的表达,研究泛素蛋白酶体系在外伤性癫痫(post-traumatic epilepsy,PTE)发病机制中所起的作用,探索其在PTE鉴定中的应用价值. 方法 分别收集颅脑外伤致癫痫患者脑癫痫灶组织(外伤性癫痫组)、非颅脑外伤性癫痫灶组织(非外伤性癫痫组)和交通事故死亡者正常脑组织(非癫痫组)各15例,应用RT-PCR、Western印迹技术检测3组中Ub和UbE1的含量,并对所得数据进行统计学分析. 结果 RTPCR、Western印迹技术测定显示Ub和UbE1的mRNA和蛋白质在3组中含量为外伤性癫痫组>非外伤性癫痫组>非癫痫组,两两比较,组间差异具有统计学意义(P<0.05).结论 Ub和UbE1在癫痫灶组织中表达增加,且在外伤性癫痫灶组织中增加最为明显.推断泛素蛋白酶体系的活化是PTE神经元病理改变的重要机制之一.     

CBS在脑挫伤后损伤时间推断中的作用

目的观察胱硫醚β合成酶(cystathionineβ-synthase,CBS)在脑挫伤后皮质中不同时段的表达变化。方法利用改良的自由落体装置建立小鼠脑挫伤模型,通过Western印记法和免疫组织化学方法检测不同时间点(1 h、6 h、12 h、1 d、2 d、3 d、7 d)损伤区周围皮质CBS的表达变化。结果 Western印迹法显示,CBS在脑损伤后皮质中的表达下调,在损伤3 d时降到最低,于损伤7 d恢复到正常水平。免疫组织化学结果显示,CBS在正常皮质中有表达,损伤后表达逐渐减弱,损伤3 d后阳性表达明显减少,7 d恢复到正常水平。结论 CBS有望成为法医学推断脑挫伤后损伤经过时间的参考指标。     

内质网应激参与介导脂多糖诱导的大鼠肝细胞凋亡

目的探讨内质网应激在脂多糖（1ipopolvsaccharide,LPS）诱导的肝细胞凋亡中的作用。方法肝细胞系BRL细胞培养,用LPS、内质网应激诱导剂毒胡萝卜素（thapsigargin,TG）、内质网应激抑制剂4-苯基丁酸（4-phenylbutyricacid,4-PBA）分别或组合处理肝细胞。用M1Tr比色法检测细胞活力的变化．Heochst33258荧光染色检测细胞凋亡形态的变化,AnnexinV-FITC／PI双染流式细胞术检测细胞凋亡率．Western印迹法检测内质网应激标志蛋白GRP78和内质网应激相关的凋亡蛋白CHOP、caspase-12和激活型caspase-3的表达。结果LPS引起肝细胞活力降低、细胞凋亡率明显增加,并具有量效和时效关系,LPS诱导GRP78、CHOP、easpase-12和激活型caspase-3的表达上调：TG可引起肝细胞活力降低和细胞凋亡增加,并能加重LPS引起的肝细胞损伤;4-PBA明显抑制LPS引起的肝细胞凋亡增加。结论内质网应激拳与介导了T,PS引起的肝细胞凋亡．提示内盾网应激暑T,PS诱导肝细胞桶伤的节娶发病给径-     

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.     

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.     

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.     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.