MALDI-TOF-IMS在蛋白质组学研究中的新进展

基质辅助激光解吸/电离-飞行时间质谱成像(matrix-assisted laser desorption/ionization time-of-flight imaging mass spectrometry,MALDI-TOF-IMS)技术已成为目前蛋白质组学研究中的经典技术,是一种研究生物组织切片中蛋白质和小分子物质分布的工具。MALDI-TOF-IMS通过单次扫描就能够同时分析生物组织切片中的各种未知组分,在保持组织中细胞和分子完整性的同时获取组织的分子成像图。近年来,质谱成像技术在生物医学各领域中有了较快发展,本文综合文献资料对MALDI-TOF-IMS技术目前的发展水平、质谱成像原理、方法学以及在法医病理学中的应用前景进行了综述。     

应用iTRAQ-LC-MS/MS方法筛选大鼠DAI后脑组织差异表达蛋白质

目的应用相对和绝对定量同位素标记结合液相色谱-串联质谱法(isobaric tag for relative and absolute quantification-liquid chromatograph-mass spectrometer/mass spectrometer,iTRAQ-LC-MS/MS)筛选SD大鼠弥漫性轴索损伤(diffuse axonal injury,DAI)后脑组织差异表达的蛋白质,寻找诊断DAI的潜在生物标志物。方法参照Marmarou法建立DAI动物模型,分为空白对照组(n=4)、假打击组(n=4)和打击致死组(n=4),采用iTRAQ-LC-MS/MS技术对大鼠脑组织蛋白质进行检测,并对检测结果进行生物信息学分析及验证,筛选出差异表达的蛋白质。结果定量检测出2016种蛋白质,生物信息学分析显示其在细胞中分布广泛、功能多样,并且参与了多种生物过程,16种蛋白质在打击致死组具有差异表达,包括1种表达上调蛋白质和15种下调蛋白质;Western印迹法验证了iTRAQ-LC-MS/MS的结果。结论 iTRAQ-LC-MS/MS的检测技术筛选出大鼠DAI后脑组织中多个差异表达的蛋白质,不仅为深入探讨DAI后轴索损伤的发病机制提供了研究方向,也为DAI的诊断提供了潜在生物标志物。     

MALDI-TOF-MS对DAI大鼠脑干蛋白质组学的分析

目的应用基质辅助激光解吸/电离-飞行时间质谱(matrix-assisted laser desorption/ionization timeof-flight mass spectrometry,MALDI-TOF-MS)技术建立弥漫性轴索损伤(diffuse axonal injury,DAI)诊断模型,筛选DAI相关蛋白或多肽,为寻找DAI的分子标志物提供理论基础。方法将15只雄性SD大鼠随机分为DAI组(n=10)和对照组(n=5),采用MALDI-TOF-MS技术对两组大鼠脑干组织的蛋白或多肽表达谱进行检测,运用Clin Pro Tools 2.2分析软件筛选出具有差异的分子峰,应用遗传算法建立诊断模型。结果筛选出有差异的分子峰61个(P0.05),其中DAI组有9个分子峰下调,52个分子峰上调。筛选出5个分子峰建立诊断模型,交叉验证的特异性为96.14%、敏感性为95.98%,盲法验证结果的特异性为73.33%、敏感性为70.00%。结论应用MALDI-TOF-MS技术不仅能够建立特异性和敏感性较高的DAI诊断模型,还可以筛选差异蛋白或多肽,为DAI的法医学鉴定奠定理论基础。     

MALDI-TOF-IMS在生物医学中的研究进展及法医学应用展望

基质辅助激光解吸/电离-飞行时间质谱成像(matrix-assisted laser desorption/ionization time-offlight imaging mass spectrometry,MALDI-TOF-IMS)技术通过对生物组织切片的扫描,分析切片中的未知组分,获取组织的分子成像图,已成为研究生物标志物、脂类分布、药物代谢等方面的有力手段。本文对该技术在蛋白质鉴定、临床应用、药物研发、脂类研究及脑损伤方面的应用进行了综述。     

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。     

大鼠DAI脑细胞凋亡与Phospho-Ser^727 Stat1表达的相关性

目的探讨Stat1是否参与弥漫性轴索损伤（diffuse axonal injury,DAI）后神经细胞凋亡的病理生理过程。方法应用自由落体撞击模型复制大鼠DAI模型,分为正常对照组、假手术组和打击后不同时间组（6、12、24、48、72h,5d和10d）。采用HE染色和镀银染色观察大鼠脑组织的病理改变,用流式细胞检测脑组织中脑细胞的凋亡率,RT-PCR法测定脑组织中bax和bcl-2的表达变化,免疫组织化学法测定脑组织中不同脑区727位丝氨酸磷酸化的信号转导与转录激活子1（Phospho-Ser727 Stat1）的表达情况。结果DAI后HE染色未见脑挫裂伤,镀银染色可见神经轴索扭曲肿胀,个别断端膨大形成轴缩球;损伤组脑细胞的凋亡率和脑组织中bax和bcl-2 cDNA扩增产物的比值24h达到最大值,随后下降;不同脑区Phospho-Ser727 Stat1表达升高,24h达峰后下降,至10d较对照组仍有显著差异;阳性细胞主要是神经元,在不同脑区也有一定量的神经胶质细胞阳性表达。脑组织中Phospho-Ser727 Stat1表达变化与bax和bcl-2的cDNA扩增产物比值的变化具有正相关性,相关系数r为0.921。结论大鼠DAI后Stat1的激活和损伤后脑细胞的凋亡有关,应与损伤后二次打击有关。     

大鼠局灶性脑挫伤后Cdk5的表达变化

目的研究大鼠受到一定钝力打击造成中度脑损伤后,3h至10d脑组织Cdk5的表达规律及法医学意义。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免疫蛋白印迹技术观察脑损伤后不同时间脑组织中Cdk5表达变化。结果正常组、假手术组脑组织有少量Cdk5表达;实验组损伤后3h组、6h组Cdk5表达增高,12h组表达明显升高(P0.05);在24h达到峰值,3d组、5d组、7d组、10d组逐渐下降,并在7d组、10d组基本降至正常,与正常组、假手术组比较基本无差异性(P0.05)。结论大鼠钝力性脑挫伤后Cdk5在挫伤脑组织周边区表达量增多,并呈现单峰变化,随时间延长基本降至正常。Cdk5表达变化可为早期脑挫伤时间推断奠定基础,提供新的参考指标。     

心肌缺血早期表达蛋白的质谱研究

目的用SELDI-TOFMS观察大鼠急性心肌缺血后心肌蛋白质谱的变化规律,筛选心肌缺血的蛋白标记物,为法医学心源性猝死的诊断提供依据。方法SD大鼠分成手术组,假手术组和非手术对照组。在结扎大鼠冠脉前降支后5min～6h内不同的时间段取大鼠心肌组织。蛋白提取后用CM10芯片结合SELDI-TOFMS质谱仪检测。结果血清CM10芯片检测到3个缺血后蛋白峰,质荷比(m/z)分别为6304Da、8337Da、8375Da,在手术组中阳性率和特异性均为100%,假手术组和非手术组中均没有发现。特异性升高的峰有3个:峰6658Da、6876Da,都是在实验组中≥15min以后升高2倍以上,8577Da峰则在缺血≥5min组升高。结论大鼠心肌组织中6304Da、8337Da、8375Da蛋白峰都是急性心肌缺血后的较为特异性改变,可在心肌缺血后5min内出现,有可能做为心肌缺血的蛋白标记,亦可能用于心肌缺血和法医学心源性猝死的诊断。     

IL-1β和TNF-α在大鼠弥漫性轴索损伤中的作用

目的观察大鼠弥漫性轴索损伤后IL-1β和TNF-α蛋白表达的时序性变化,探讨其在大鼠弥漫性轴索损伤（diffuse axonal injury,DAI）中的作用。方法 55只健康雄性SD大鼠,随机分为正常对照组、手术对照组和DAI组,采用HE、Gless氏嗜银染色和免疫组织化学（SP法）观察不同时间（30min～7d）脑干组织病理学改变及IL-1β和TNF-α蛋白的表达情况。结果 HE染色显示DIA大鼠脑干组织结构疏松、水肿,Gless氏嗜银染色可见轴索肿胀、扭曲、收缩球形成等改变,证明弥漫性轴索损伤模型成功;IL-1β和TNF-α在正常对照组与假手术组大鼠脑干神经元内有低表达,而在DAI后30min～6h大鼠脑干神经元和小胶质细胞内表达迅速增加,于6h达高峰。结论大鼠弥漫性轴索损伤后IL-1β和TNF-α蛋白在脑干内表达的增加,与轴索继发性损伤有关。     

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.     

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.     

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.”     

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.     

<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.     

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.)