颅脑损伤修复机制与载脂蛋白E基因多态性的研究进展

颅脑损伤是一种由暴力作用于头颅引起的损伤,由致伤外力作用于头部所导致的颅骨、脑膜、脑血管和脑组织的机械形变。载脂蛋白E（apolipoproteins E,ApoE）是载脂蛋白的一个重要类型,参与机体脂质代谢及胆固醇平衡的调节。近年来发现,ApoE的基因多态性与多种疾病相关,其免疫反应性与脑损伤时间有关联,神经系统的正常生长和损伤后修复都具有一定规律性。本文对ApoE的生物学特性、脑损伤后的作用机制以及在法医学中的应用前景进行综述,希望为脑创伤时间推断及其相关实验研究提供新的思路。     

大鼠脑损伤后EPO及其受体表达与损伤时间的关系

目的研究大鼠脑损伤后脑组织中促红细胞生成素(erythropoietin,EPO)及其受体(erythropoietin receptor,EPOR)的表达与损伤时间的关系。方法 72只SD大鼠随机分为对照组(36只)、脑损伤组(36只),在建模后1、2、4、8、12、24 h每组各取6只大鼠处死,取挫伤部位脑组织,应用实时荧光定量PCR和Western印迹法检测不同时间点EPO以及EPOR的mRNA表达和蛋白表达情况。结果伤后24h内,EPO及EPOR的表达随损伤时间的增加而呈上升趋势。EPO的mRNA及蛋白表达与损伤时间之间存在相关性,其相关系数分别为0.875、0.911(P0.05);EPOR的mRNA及蛋白表达与损伤时间之间存在相关性,其相关系数分别为0.936、0.905(P0.05)。结论大鼠颅脑损伤早期EPO及EPOR的表达呈逐步上升趋势,与损伤时间具有相关性,可以作为脑损伤时间推断的参考。     

金属硫蛋白-Ⅰ/Ⅱ在脑损伤修复中的机制及其法医学应用

金属硫蛋白(metallothionein,MT)是一种金属结合蛋白,其中MT-Ⅰ/Ⅱ是其重要成员,能够调节脑内金属离子代谢和解毒以及清除自由基,具有抗炎症反应和抗氧化应激的作用,对脑组织有保护作用。最新研究表明,MT-Ⅰ/Ⅱ可刺激脑内抗炎因子、生长因子、神经营养因子及其受体的表达,并可促进神经元轴突延长,有利于神经元再生,在脑损伤修复过程中起重要作用。基于这些发现,本文对MT-Ⅰ/Ⅱ的结构、表达、分布、调节,在脑损伤修复中的作用及机制,同时也对其在法医学中的应用前景进行阐述,为脑损伤药物的研制和脑创伤时间的推断提供新的思路。     

大鼠脑挫伤后脑组织COX-1/COX-2的表达

目的　观察脑损伤后COX 1和COX 2蛋白表达及其时序性变化 ,探讨脑损伤的分子机制及法医学脑损伤时间推断。方法　以自由落体撞击雄性SD大鼠右顶叶制备脑挫伤模型 ,用免疫组织化学SP法处理脑组织检材 ,观察不同时间 ( 1、 3、 5、 7、 14d)脑组织COX 1/COX 2蛋白的表达情况。结果　正常及手术对照组大鼠 ,脑组织内有低水平的COX 1/COX 2表达 ;脑挫伤后 1～ 5d ,大鼠脑组织内COX 1表达逐渐增加 ,14d时仍维持在高表达水平 ;脑挫伤后 1～ 3d ,大鼠脑组织皮质内COX 2表达逐渐增加 ,1d时海马COX 2表达达高峰。结论　脑挫伤后可诱导COX 1/COX 2蛋白在脑内表达 ,并呈现出时序性变化。     

神经生化标志物S100β蛋白研究进展

S100β是一类钙离子结合蛋白,是轴突的生长因子,由神经系统胶质细胞分泌,广泛分布于神经组织中,在正常情况下发挥重要的生理作用,但分泌过高具有神经毒性。脑损伤后血清中S100β水平有时间的规律性,并与脑损伤程度有密切关系,可以作为脑损伤后神经生化新标识物。本文综述了近年来的S100β蛋白的分子生物学基础、神经生理作用及其在神经组织损伤、疾病中的作用机制。     

大鼠脑震荡后早期热休克蛋白70表达研究

为寻找脑震荡后法医病理学诊断依据,笔者用单摆式打击装置建立脑震荡模型,分别在打击后立即,15min、2h、4h、8h、24h、48h、72h、96h及120h处死动物取材,用免疫组化PAP法观察大鼠脑震荡后脑内热休克蛋白70表达变化。结果发现脑损伤后15min在暴力作用下局部神经细胞内出现热休克蛋白70表达,之后随损伤后时间的延长,表达热休克蛋白70的细胞数及范围逐渐扩大,损伤后8h表达达高峰,直至损伤120h均有大量热休克蛋白70表达。笔者认为脑神经细胞热休克蛋白70的表达可作为脑组织生前损伤的标志,同时亦可根据其表达变化推测脑损伤经过时间。     

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...     

闭合性弥漫性脑损伤早期病理变化的实验研究(Ⅱ)

四、闭合性弥漫性脑损伤病理学变化的发生机制 关于DAI发生的机制,认识尚未统一.普遍为学者们接受的机制是由于外力直接作用,神经组织损伤后继发的改变和损伤后修复反应等诸多因素共同介入的结果.     

大鼠液压冲击脑损伤BDNF及其受体TrkB表达的实验研究

目的研究脑损伤后BDNF及其受体TrKB蛋白表达及其时序性变化,进一步研究脑损伤的分子机制及法医学脑损伤时间推断.方法用免疫组织化学方法,观察液压冲击脑损伤大鼠BDNF及其受体TrKB蛋白在受伤后不同时间(5min、15min、30min、1h、3h、6h、12h、1d、3d、7d)的表达情况,以正常大鼠及手术大鼠作为对照.结果正常及手术对照组大鼠脑组织表达少量的BDNF及TrKB;脑损伤后1h大脑皮质颗粒和锥体细胞、海马CA3及小脑Purkinje细胞表达增强,3h达高峰,维持较高水平,12h开始下降,24h后降至对照水平.1h、3h、6h和12h与正常及手术对照组比较均有显著性差异.结论表明脑损伤可诱导BDNF及TrKB基因在脑内表达,其时序性改变可望用于法医学脑损伤时间推断.     

脑震荡大鼠脑组织MDA、SOD、TNF-a及IL-1β表达变化

目的观察脑震荡大鼠脑组织中丙二醛（malondialdehvde,MDA）含量、超氧化物歧化酶（superoxidedismutase,SOD）活性及肿瘤坏死因子-ol（tumornecrosisfactor-a,TNF-a、白细胞介素-1β（interleukin-1β,IL-1β表达的变化,探讨脑震荡后继发性脑损伤机制。方法建立大鼠脑震荡模型,Weil氏染色观察大鼠脑组织病理改变：光化学分析方法检测脑组织内MDA含量、SOD活性;免疫组化法检测大脑皮质和海马区TNF-a、IL-1β表达。结果Weil氏染色显示神经髓鞘排列紊乱,弯曲肿胀,12h后更加明显;脑震荡后大鼠脑组织MDA含量较对照组明显升高．而SOD活性较对照纽明显降低;脑震荡后大鼠皮质及海马区细胞胞浆中TNF-a、IL-1β较对照组表达量明显上调。结论脑震荡大鼠脑组织存在氧化应激和炎性损伤,可能在脑震荡后继发性脑损伤中起重要作用。     

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.