日本多田氏法计算颅内血肿体积公式的适用范围

通过对日本多田氏法计算颅内血肿体积公式的理论来源论证,揭示了多田氏认识颅内血肿问题和解决颅内血肿体积问题的思维方式,明确界定了多田氏法计算颅内血肿体积公式的适用范围;并针对该体积公式适用范围以外的颅内血肿,首次提出了模拟血肿形体,然后计算其体积的简便方法。     

颅内出血体积测量方法的比较

目的探寻一种能够运用于法医临床学实践的测量颅内出血量的方法。方法比较多田公式、体视学技术和软件边界法测量颅内出血的准确性,并比较它们的实用性。结果体视学法和软件边界法的测量值是准确的,而多田公式测量不规则血肿误差很大。结论体视学法是法医临床学中测量颅内出血量最适用的方法。     

气胸肺压缩程度测量软件的研制及其法医学应用

目的研制肺压缩程度计算软件,以期在法医临床鉴定工作中对于气胸患者的肺压缩比值进行准确、快速的计算,进而客观地进行损伤程度评定。方法根据CT机的工作原理制作体积计算软件。采集15例气胸患者的CT影像学资料作为研究对象,应用CT机附带的体积计算软件计算气胸患者的肺压缩比值,同时,利用研制的肺压缩体积计算软件计算肺压缩比值。对两种方法计算所得肺压缩比值及操作时间进行统计学分析,并据相关数据绘制散点图,对研制的体积计算软件进行验证。结果两种方法所得肺压缩比值差异均无统计学意义,且呈线性相关(P0.05),研制的体积计算软件运算时间明显较短。结论本研究所研制的体积计算软件可准确计算气胸肺压缩程度,且更为方便快捷、易于操作,在法医学实践中有应用价值。     

耳廓的同一认定研究

目的研究耳廓观测指标的变化特征,提出利用耳廓特征识别点进行个体同一认定的研究方法,为法医学个体识别,及对视频图片中的个体进行同一认定,提供一种科学、准确、简便易行的方法。方法通过对19岁至22岁的汉族成人拍摄耳廓侧位图像,选取148人照片中的相应指标进行观测,数据收集,经SPSS统计软件处理,分析各种因素对测量结果的影响,计算出各指标识别能力及两批照片各指标之间的差值,最终得出各指标差值的参考值范围。结果 10项观测指标经统计检验分析,最终保留6项指标,重复测量结果稳定。各指标的变异系数相差不大,结果稳定可靠。结论通过制定6项观测指标差值的参考范围,确定指标是否同一,最终认定照片中耳廓是否属于同一个体的方法准确可行。     

中国成年男性一手掌占全身体表面积比值的计算

目的基于人体不同体表面积计算方法,分析中国成年男性一手掌占全身体表面积比值。方法将44例中国成年男性左手掌的轮廓描记后用剪纸称重法计算面积,同时测量其身高和体质量,根据十二种常用体表面积公式计算出全身体表面积后分别得到一手掌占体表面积的百分比。结果所有研究对象的一手掌面积占全身体表面积比为(0.789±0.075)%,该面积比与目前鉴定实践中采用的一手掌占全身体表面积比(1%)差异具有统计学意义(P0.05)。结论本研究计算出的中国成年男性一手掌占全身体表面积百分比较目前鉴定实践中采用的数值更为准确,采用不同的一手掌占全身体表面积百分比对鉴定意见可能造成影响。     

Pulmo软件在外伤性胸腔积液法医鉴定中的价值

目的探讨Pulmo软件在外伤性胸腔积液法医鉴定中的应用价值。方法选择因外伤造成胸腔积液的成年患者CT图像50例。利用Pulmo软件计算胸腔积液体积,并与经典计算方法相比较。使用多层螺旋CT工作站中的测量工具测量胸腔积液的上下径、卧位时主动脉弓层面、隆突下层面、膈顶层面的积液厚度、积液最高点至胸腔底部的垂直距离,分析胸腔积液体积与各测量参数之间的相关性,并建立回归方程。结果 Pulmo软件测量胸腔积液量与经典方法计算结果间差异无统计学意义。胸腔积液体积与积液上下径和卧位时主动脉弓层面、隆突层面、膈顶层面积液厚度的乘积之间密切相关,可得回归方程拟合优度分别是0.911、0.940、0.949;与积液上下径和卧位时膈顶层面积液最高点至胸腔底部的垂直距离的乘积之间密切相关,可得回归方程拟合优度是0.936。结论利用Pulmo软件可以准确测量胸腔积液的体积,得到胸腔积液体积与积液上下径、卧位时主动脉弓层面、隆突层面、膈顶层面积液厚度、膈顶层面积液最高点至胸腔底部的垂直距离之间存在密切相关性,所得回归方程对胸腔积液的法医学鉴定和临床诊治具有很高的应用价值。     

常染色体STR分型鉴定半同胞关系的亲缘关系指数计算

目的获得双方生母均参与情形下计算两个或三个孩子间半同胞关系指数(half-sib index, HSI)的简化公式。方法在给定的前提假设下,根据HSI值的定义,首先推导出单基因座上HSI值的统一表达式,再获得不同基因型组合下的计算公式,最后归纳出两种鉴定情形下的简化公式。将简化公式应用于1例典型的半同胞关系鉴定,根据39个常染色体STR位点的分型计算不同鉴定情形下的累积HSI值。结果成功地推导和归纳出双方生母均参与情形下计算两个或三个孩子间HSI值的简化公式。实际案例的计算结果显示,当双方生母均参与时,任意两个孩子间的累积HSI值与生母均不参与时相比均发生了数量级的改变,即在半同胞关系情形下大约为10~4～10~6倍,在无关个体情形下大约为10~(-4)～10~(-3)倍。结论所推导出的简化公式可用于计算双方生母均参与情形下两个或三个孩子间的HSI值。     

Photoshop软件在法医临床学鼻面积测量中的应用初探

在鼻部损伤的法医临床学鉴定中,由于鼻的形态不规则,法医学界对鼻部缺损范围的测量和计算尚无一种统一的、精确的方法。本文利用Photoshop软件与传统的薄膜覆盖法分别对鼻面积进行测量,分析两种测量方法所得结果无统计学差异,因此通过软件法可以简便准确的计算鼻部面积。在伤者受伤前与伤后眼裂等器官长度不变的条件下,将伤者眼裂长度作为伤前照片的"比例尺",根据伤前照片推算其伤前鼻部面积,从而计算出鼻缺损比例,为鼻损伤程度的判定提供了更科学的方法。     

祖孙双单亲比对的匹配概率研究

目的推导祖孙双单亲比对的匹配概率(PMGDS)公式,并以随机模拟法进行验证。方法首先,根据定义推导PMGDS的数学公式,依据此公式在19个基因座上计算PMGDS的数值。其次,以随机模拟法设计实验,在19个基因座上计算PMGDS的模拟值。最后,以模拟值对比公式值的方式,对公式进行实验验证。结果研究获得了PMGDS的数学公式,经模拟实验验证显示出良好的符合。结论祖孙双单亲比对的错判概率较低,具有很好的应用价值。     

通过脚掌重压点压力面测量计算年龄

检案中以测量脚掌压力面前边沿至后边沿的长(以脚掌中轴线测量)×5=年龄与依其原理推论出的有关公式计算年龄,一般对青少年准确性较高,但对不同年龄阶段的人用此法计算推断误差较大,特别是推断40岁以上人的年龄误差更为明显。经对数百例的检验探索,根据随年龄的增长,压力中心点、压力面均逐渐向后向外转     

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.     

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.     

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.     

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.”     

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.     

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.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.