嗜尸性昆虫群落演替及其法医学应用研究进展

法医昆虫学是近年来法庭科学中发展较快的学科之一,而利用昆虫学证据来推断死亡时间或称死后经历时间(PMI)是其最主要的应用。当尸体PMI达一周以上,无法通过蝇蛆生长发育历期来推算时,仍可以借助嗜尸性昆虫群落演替规律来判断。嗜尸性昆虫群落演替规律与尸体腐败过程息息相关,法医昆虫学家通过对尸体腐败进行人为分期,能够辨别出不同的演替波次,从而达到推断PMI的目的。本文对嗜尸性昆虫群落演替研究与应用进行了综述,并分析了未来研究趋势,希望能为相关研究和实践应用提供参考。     

大鼠死后不同组织电导率与死亡时间关系的研究

目的测定不同死亡时间大鼠脑、肺、肝和骨骼肌电导率,研究不同组织器官EC与PMI的关系。方法 SD大鼠处死后,保存于25℃恒温条件下,于死后即刻(0d)、1d、2d、3d、4d、5d、6d和7d提取大鼠脑、肺、肝和骨骼肌,四种组织器官与去离子水按照一定比例制成浸渍液,测定各组织器官浸渍液EC值;分析其EC值与PMI的关系,建立与PMI关系的回归方程;比较大鼠死后四种组织器官EC变化规律,探讨不同组织器官腐败进程。结果死后1d内骨骼肌与脑组织EC无显著变化,2~7d快速增加;而肝、肺EC值在1d内已开始增加,且2~7d内均快速上涨。四种组织器官EC与PMI的关系用三次方程拟合较好,其中肝的相关系数最高,R~2=0.96,且四种组织器官的EC值在不同的PMI区段之间呈现出不同的增长规律。结论大鼠脑、肺、肝和骨骼肌EC与PMI相关性均较好,测定尸体组织器官EC有望成为法医实践中PMI推断的有效方法。     

大鼠脑、骨髓细胞核DNA降解推断死后间隔时间的研究

目的检测大鼠死后不同温度下脑、骨髓细胞核DNA降解规律，寻找推断早期死亡间隔时间（PMI）的新参数。方法10℃和20℃下，大鼠死后0～40h内，每隔4h取材脑组织和骨髓，单细胞凝胶电泳（SCGE）检测DNA降解程度，线性回归分析比较彗星参数HeadDNA％、尾长（TL）、Olive尾矩（TM）与PMI的关系。结果大鼠死后早期脑细胞、骨髓细胞核Head DNA％随着PMI逐渐下降的程度不同，20℃脑细胞核Head DNA％降解速率较快。与骨髓细胞相比，脑细胞核Head DNA％与PMI线性关系较好。与TL、TM相比，Head DNA％与PMI的线性关系较好。结论脑组织是利用SCGE检测DNA降解推断PMI的合适检材。Head DNA％较TL、TM推断PMI的价值更高。     

基于埋葬大鼠的骨骼微生物群落演替规律推断死亡时间

目的 基于大鼠模型研究埋葬尸体骨骼微生物的群落演替规律，并以此推断死亡时间（PMI），为埋尸案件的死亡时间推断提供参考。方法 将20只大鼠埋葬于深度20 cm的土壤中，分别于5个时间点（7 d、14 d、30 d、45 d、60 d）采集上肢肱骨及下肢股骨，对细菌16S rRNA基因测序及数据分析，利用机器学习算法构建预测死亡时间的随机森林模型。结果 埋葬大鼠在60 d的分解过程中，上肢肱骨和下肢股骨微生物群落无显著差异，不同时间点微生物群落差异显著。在尸体腐败进程中，骨骼厚壁菌门、拟杆菌门相对丰度总体呈现上升趋势，变形菌门、放线菌门呈现下降趋势。利用随机森林算法筛选出与PMI相关的89个OTU作为标记物并进行预测模型的构建，其R2值可达86.32%，平均绝对误差（MAE）为2.11±1.81 d。结论 本实验基于埋葬大鼠模型所建立的骨骼微生物的死亡时间推断模型具有较好的准确性，可为埋葬案件的死亡时间推断提供参考。     

大鼠死后肌动蛋白降解与死亡时间的相关性

目的观察大鼠死后不同时间心肌、肝、脾、肺、肾、脑和骨骼肌肌动蛋白（actin）的降解规律,为晚期死亡时间（postmortem interval,PMI）的推断寻找客观指标。方法28只SD大鼠随机分为7组,经机械性窒息致死后．分别置于20℃恒温箱内,于0、24、48、72、96、120和168h后剖取以上器官,应用免疫印迹技术检测各组织内actin的含量,SPSS11．5软件对所得数据进行方差分析。结果大鼠死后上述各器官actin含量均随PMI的延长而逐渐下降,与PMI相关,决定系数（R2）均在0．75以上。但actin在上述各器官内的降解速度有显著差异（P〈O．05）,在脑组织中降解速度最快,其余依次为肺、脾、肝、肾、心肌和骨骼肌。结论尽管大鼠死后心肌、肝、脾、肺、肾、脑和骨骼肌actin的降解规律具有组织差异性,但是actin在上述组织中的含量变化与PMI相关．有助于较晚期PMI的推断。     

大鼠死后肌肉电导率与腐败程度的关系

目的分析大鼠死后肌肉电导率(electrical conductivity,EC)、肉类食品腐败程度指标挥发性盐基氮(total volatile basic nitrogen,TVB-N)与死亡时间(postmortem interval,PMI)的关系,探讨EC作为尸体肌肉腐败程度评价指标的可行性,为该法用于PMI推断奠定理论基础。方法健康SD大鼠颈椎脱臼处死后,保存在28℃环境中,于死后不同时间点提取大鼠后肢肌肉组织,用去离子水制成质量浓度为0.1 g/m L的肌肉浸渍液,并测量所得浸渍液的EC值和TVB-N含量。分析EC(x_1)与TVB-N(x_2)的相关性,建立二者关系的回归方程;分析两指标与PMI的相关性,并分别建立两指标与PMI(y)关系的回归方程。结果肌肉浸渍液EC、TVB-N随PMI的变化曲线走势基本相同;EC与TVB-N呈显著直线正相关,回归方程为x_2=0.14 x1-164.91(R~2=0.982);EC、TVB-N与PMI显著相关,回归方程分别为y=19.38 x_1~3-370.68 x_1~2+2 526.03 x1-717.06(R~2=0.994),y=2.56 x_2~3-48.39 x_2~2+330.60 x_2-255.04(R2=0.997)。结论大鼠死后肌肉EC与TVB-N变化趋势一致,可以作为反映尸体肌肉腐败程度的指标,为腐败尸体PMI推断的相关研究提供方法。     

不同温度下大鼠脑组织RNA降解与早期PMI的相关性

目的探讨大鼠脑组织8种RNA指标,在不同温度下的表达水平与早期死亡时间(PMI)的相关性。方法将222只SD大鼠随机分为对照组(死后0 h)和4个实验组,实验组断颈处死后分别置于5℃、15℃、25℃和35℃的环境中,于死后1~24 h内9个时间点提取脑组织RNA,利用实时荧光定量PCR技术检测8种RNA指标(β-actin、GAPDH、RPS29、18S rRNA、5S rRNA、U6 snRNA、miRNA-9及mi RNA-125b)的表达水平,ge Norm软件选取合适内参,SPSS软件对内参标准化RNA指标进行回归分析,R软件构建推断PMI的数学模型,另选6只已知PMI的SD大鼠予以验证。结果 5S rRNA、miR-9和mi R-125b表达稳定,可作为内参指标。β-actin和GAPDH具有良好的时序性降解规律,在24 h内随PMI延长不断降解。R软件拟合得ΔCt值随PMI和温度变化的数学模型可用以推断PMI。运用β-actin和GAPDH验证模型的平均误差率分别为14.1%和22.2%。结论β-actin和GAPDH表达水平与PMI和环境温度相关性良好。本研究建立的数学模型可为温度变化条件下的早期PMI推断提供参考。     

微生物群落变化在死亡时间推断中的研究进展

微生物在环境中无处不在,几乎占据了所有的栖息地。根据人体微生物组计划报道,健康成人体内90%的细胞都是微生物。那么,人死后微生物是否继续存在?会有怎样的变化?随着微生物组学和测序技术及人工智能技术的发展与成熟,国内外研究者们利用高通量测序技术发现,微生物群落会呈现出一定的演替规律,它们与死亡时间(postmortem interval,PMI)有一定的关联,同时利用人工智能技术结合测序后的微生物数据,能挖掘出有利于PMI推断的更深层的规律和有用的信息,这为PMI的推断打开了新的突破口。本文综述了近年来基于死后微生物群落变化的研究进展,揭示其在法医学PMI推断中的潜在应用价值。     

脑组织与其相关分析推断死亡时间的研究进展

推断死后间隔时间(postmortem interval, PMI)一直是法医学鉴定中需要解决的重要问题之一。可用于推断PMI的尸体检材有很多种,脑组织因其独特的解剖学位置与生理功能,是推断PMI的重要检材之一。本文从三个方面将根据脑组织推断PMI的方法进行综述,包括了通过脑组织的温度、形态特点等尸体现象推断PMI;通过死后脑脊液、脑组织的成分,如简单元素、小分子物质、蛋白质、DNA、RNA变化规律等生化改变推断PMI;通过脑组织、硬脑膜的生物力学特征、电学特性等物理特征推断PMI。虽然根据脑组织推断PMI的研究取得了较好的成果,但是由于PMI受到多种因素的影响,应用时仍需结合现场环境、案情等运用多种指标综合判断。本文综述了根据脑组织推断PMI的方法,旨在为法医学PMI推断提供参考。     

死亡大鼠看家基因mRNA时序性降解的组织差异性研究

目的研究死亡大鼠看家基因mRNA时序性降解的组织差异性,评价其用于死亡时间推断的价值。方法SD大鼠20只分为死后0、1、3、5、7d共5组,脊椎脱臼法处死大鼠,提取大鼠心、肝、脾、肺、肾、脑组织,在相应时间段提取RNA,应用一步法RT-PCR技术检测各组织中看家基因GAPDHmRNA和β-actinmRNA的水平,Vilber凝胶图像分析系统测定扩增产物IOD值,SPSS10．0统计软件对数据进行方差分析。结果GAPDHmRNA、β—actinmRNA扩增产物相对灰度与积分光密度值随死后经过时间的延长而逐渐减小,且与死亡时间显著相关,大鼠脾脏和脑组织GAPDHmRNA和β-actinmRNA在死后5d内可检出,心脏和肾脏在死后3d内可检出,而肝脏和肺脏GAPDHmRNA和β-actin mRNA降解较快,仅在死后1d内可检出。结论脑组织和脾脏中mRNA稳定性较好,适用于PMI特别是晚期PMI的推断。除环境温度外,环境湿度也是死亡时间推断中的重要影响因素。     

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.