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。     

大鼠脑挫伤后基质金属蛋白酶3的表达

目的 检测脑挫伤修复过程中基质金属蛋白酶3(matrix metalloproteinase-3,MMP-3)的表达,探讨其表达规律与损伤时间的相关性.方法 将大鼠分成对照组、假手术组和脑挫伤组.应用免疫组织化学技术和蛋白质印迹(Western blot)方法检测脑挫伤后不同时间脑组织中MMP-3的表达变化. 结果免疫组化结果:对照组及假手术组脑组织未见MMP-3阳性染色;伤后6h组脑组织出现MMP-3阳性染色,此后24h内染色逐渐增强,伤后5 d阳性细胞数及染色强度均达高峰,随之下降,伤后14d仍有少量MMP-3表达.Western blot结果:对照组及假手术组脑组织未见MMP-3阳性染色;挫伤后6h组出现MMP-3表达,随后表达量逐渐上升,5d达到高峰,以后逐渐下降,14d仍有表达.结论 大鼠脑挫伤修复过程中MMP-3的表达呈时序性变化规律,可望用于脑挫伤时间的推断.     

钙依赖性蛋白激酶Ⅱδ在脑外伤后皮质中的表达变化

目的：观察钙-钙调素依赖性蛋白激酶Ⅱδ（calcium-calmodulin dependent protein kinaseⅡδ,CaMKⅡδ）在脑损伤后皮质中不同时段的表达变化。方法建立大鼠脑外伤模型,通过Western印迹法和免疫组织化学染色法检测损伤区周围皮质CaMKⅡδ的表达变化。结果 Western印迹法显示,CaMKⅡδ在正常皮质中有表达,损伤后表达上调,在损伤3d达到高峰,并随着损伤时间延长逐渐恢复到正常水平。免疫组织化学结果与Western印迹法结果一致。结论 CaMKⅡδ在脑组织损伤灶及其周围呈现先增高后降低的表达变化,为法医学推断脑外伤后损伤经过时间提供了新的参考指标。     

大鼠脑挫伤后caspase-3和HAX-1的表达

目的观察大鼠脑挫伤后半胱氨酸天冬氨酸蛋白酶3(caspase-3)和造血干细胞特异性相关结合蛋白-1(HCLS1-associated protein X-1,HAX-1)在损伤后不同时段的表达规律,探索损伤时间推断的新方法。方法建立成年SD雄性大鼠脑挫伤模型,随机分为脑挫伤后2 h、6 h、12 h、1 d、3 d、7 d组,假手术组和正常组。采用Western印迹法检测大鼠脑挫伤后caspase-3和HAX-1的蛋白表达。采用激光共聚焦显微镜检测技术对脑挫伤后HAX-1阳性细胞数和TUNEL染色细胞数进行观察。结果脑挫伤后,随着损伤时间的延长,caspase-3表达逐渐增强,3 d达到峰值,以后逐渐下降,7 d仍高水平表达(P<0.05)。HAX-1阳性细胞表达在伤后开始升高,6 h表达强度最高(P<0.05),12 h后逐渐下降,伤后3 d几乎测不到。TUNEL染色细胞数在伤后2 h明显增加,伤后3 d数量最多,此后逐渐减少,7 d仍维持较高水平(P<0.05)。结论大鼠脑挫伤后caspase-3、HAX-1的表达有时序性变化,可能成为脑损伤时间推断的新依据。     

大鼠弥漫性脑损伤后水通道蛋白4的表达

目的观察大鼠弥漫性脑损伤后水通道蛋白4(aquaporin 4,AQP4)的表达,探讨其在脑水肿发生中的作用。方法参照Marmarou的打击负荷伤模型,建立大鼠弥漫性脑损伤动物模型。用干湿重法测定脑组织含水量,用伊文思蓝(Evans blue,EB)检测血脑屏障通透性的变化,运用免疫组织化学方法观察AQP4的表达。结果打击后3 h脑组织含水量增加,24 h达到高峰。脑组织EB含量伤后明显增加,12 h达到高峰。AQP4于打击后3 h表达明显增强,24 h达到高峰,AQP4阳性表达的胶质细胞数量明显增多。结论大鼠弥漫性脑损伤后血脑屏障通透性的增加及AQP4表达的增强促进脑水肿的发生,AQP4在胶质细胞的表达变化可用于辅助诊断弥漫性脑损伤。     

IL-33在小鼠皮肤创伤后损伤时间推断中的作用

目的通过观察白细胞介素-33(interleukin-33,IL-33)在皮肤创伤后的时序性变化规律,探讨IL-33在法医学实践中用于损伤时间推断的应用价值。方法利用直径为5mm的圆形锉刀在小鼠背部建造皮肤损伤模型,于伤后1h、3h、6h、12h、1d、3d、5d、7d、10d取损伤处组织,对照组在与创伤组小鼠相同部位取同等大小的皮肤样本。采用苏木精-伊红(hematoxylin-eosin,HE)染色法观察皮肤创伤后愈合过程中的形态学变化,通过Western印迹法、免疫组织化学染色和双重免疫荧光染色法检测皮肤创伤样本IL-33的表达变化。结果Western印迹法结果显示,伤后3h,IL-33蛋白表达稍有下降,6h后IL-33蛋白表达逐渐增加,于伤后3d达峰值,随后逐渐减少。免疫组织化学染色结果显示,在对照组皮肤的表皮、毛囊、皮脂腺及真皮中固有细胞有少量IL-33阳性表达,伤后3h,IL-33阳性细胞率开始增加,伤后3d达到峰值,随后逐渐减少。双重免疫荧光染色结果显示,伤后1~3d,IL-33阳性表达细胞主要为巨噬细胞,伤后5~7d,IL-33阳性表达细胞主要为肌成纤维细胞。HE染色结果显示该皮肤损伤模型创口愈合过程符合炎症的病理学发展规律。结论IL-33有望成为法医学推断皮肤损伤时间的参考指标。     

大鼠局灶性脑挫伤后p35及p25的表达变化

目的探讨大鼠局灶性脑挫伤后脑中p35和p25表达变化的时间规律性,为脑损伤时间推断提供更多依据。方法50只成年雄性SD大鼠随机分为损伤即刻(0h)组,伤后6h、12h、24h、3d、5d、7d、10d组,同时设立正常组和假手术组,每组5只,建立大鼠局灶性脑挫伤模型,运用HE、免疫组织化学染色及Western印迹法等方法检测损伤不同时间后损伤周边区脑组织p35及p25的蛋白表达。结果正常组和假手术组蛋白表达较多p35和少量p25。在局部脑挫伤后,p35随时间呈现单峰变化,p25随时间呈现双峰变化。结论大鼠局灶性脑挫伤后p35和p25的表达呈现不同规律性并有较好的时间相关性,可为脑损伤时间推断提供较好的依据。     

大鼠脑外伤后大脑皮质脑红蛋白的表达

目的探讨脑外伤后大脑脑红蛋白（Ngb）的时空变化规律及其法医学意义。方法实验大鼠分为打击后15min、30min、1h、3h、6h、12h、1d、2d 8组,并设正常对照组。采用硬膜外局部打击方法复制SD大鼠外伤性局灶性脑挫伤模型,在各组预设时间点断颈处死,并按损伤区、打击周边缘区和非损伤区皮质分别取材,采用半定量反转录聚合酶链式反应（半定量RT-PCR）方法和图像分析技术观测脑外伤后Ngb mRNA表达的变化规律,并对所测数据进行统计学分析。结果大鼠脑外伤后脑损伤区Ngb mRNA表达在伤后15min开始下降,24h降至最低水平;打击周边损伤区NgbmRNA表达于伤后15min即可见表达增高,12h增高达峰值;非损伤区皮质Ngb mRNA表达强于正常皮质。结论 Ngb在脑损伤的急性阶段对神经细胞有保护作用。     

大鼠局灶性脑挫伤后Homer蛋白表达变化

目的 观察局灶性脑挫伤后Homer蛋白表达的变化规律,探讨其表达变化与损伤时间的相关性.方法 建立大鼠钝力性局灶性脑挫伤模型,应用免疫组织化学技术和Western印迹法观察脑损伤后不同时间脑组织中Homer蛋白表达的变化.结果 对照组、假手术组及伤后0.5h组脑组织中有少量Homer蛋白染色阳性细胞,伤后3h组脑组织H...     

大鼠脑挫裂伤后脑及重要器官组织HSP70的表达

目的观察大鼠脑挫伤后脑及重要器官组织HSP70的表达变化。方法健康SD大鼠45只,随机分为正常对照组(5只)、假手术组(5只)、损伤组(35只),损伤组按照伤后处死时间不同再分为1h、3h、6h、12h、1d、3d、7d等7个组,每组5只。采用自由落体法制作脑挫裂伤模型,对脑及重要器官组织取材进行HSP70免疫组织化学染色,结果进行图像分析。结果大鼠脑挫伤后1h,脑及心、肝、肺、肾、脾组织即可见HSP70免疫组化阳性细胞,且随伤后时间的延长,阳性染色细胞逐渐增多,于12h达高峰,然后开始下降,7d接近正常;图像分析结果显示脑及心、肝、肺、肾、脾组织阳性信号积分光密度(IOD)值的变化与前述变化规律相似,经统计学处理损伤组与对照组之间存在显著差异(P<0.05)。结论大鼠脑挫伤后,脑及重要器官组织HSP70的表达及其随时间变化趋势相同。     

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.