基于microRNA表达谱初步构建PLS-DA体液识别模型

针对外周血、唾液、精液、月经血、阴道分泌物这五种法医学常见的体液样本，采用二代测序（NGS）平台检测获得microRNA(miRNA)表达谱，使用偏最小二乘判别分析（PLS-DA）建立基于这五种体液的识别模型，并探讨PLS-DA在法医体液溯源中的应用价值。经优化小分子RNA文库制备过程，采用Ion Torrent S5 XL测序系统对前述法医学五种体液样本（每种10例）进行小RNA测序，以PLS-DA构建体液识别模型，评估不同数量miRNA标记组合下预测的准确性。本研究获得法医学常见五种体液样本的miRNA表达谱，外周血与月经血中表达量前10名的miRNAs有6个重叠；唾液和阴道分泌物中表达量前10名的miRNAs有4个重叠。基于全数据集、107个和11个miRNAs构建的体液来源识别模型的准确率分别为0.95、0.94、0.89。本研究通过NGS测序分析获得了五种体液样本的miRNA组（miRNome），利用PLS-DA初步构建了体液识别模型，对于应用miRNome进行体液识别的相关研究具有参考价值。     

miRNA451用于法医学血液鉴别的可行性研究

目的探讨miRNA451是否可以用于法医学血液类物证的鉴别。方法以法医学常见血液类(外周血和月经血)及非血液类(精液、唾液、阴道分泌液)体液样本为研究对象,提取总RNA,以RT-qPCR方法检测miRNA451的表达,利用SPSS 22.0进行统计分析。结果 miRNA451在外周血及月经血中均具有高表达的特点,且表达量显著高于在唾液、精液及阴道分泌液等非血液类物证中的表达量(6组P均0.05);放置一年的血斑中miRNA451表达量与新鲜血液无显著差异。结论 miRNA451在血液类体液样本中的表达水平显著高于非血液类体液样本,且稳定性良好,可作为法医学血液类体液样本鉴别的良好分子标记物。     

利用朴素贝叶斯和多元logistic回归构建月经血mRNA标志分析模型

目的 利用月经血特异性mRNA标志检测技术结合统计学方法,建立基于朴素贝叶斯和多元logistic回归方法的月经血鉴定模型,以定量区分月经血与其他体液。方法 采集86份月经血、48份外周血、48份阴道分泌物、24份精液和24份唾液样本,经试剂盒提取样本RNA、反转录后得到cDNA,对5种月经血特异性标志,包括基质金属蛋白酶（matrixmetalloproteinase,MMP）家族的成员MMP3、MMP7、MMP11,孕激素相关子宫内膜蛋白（progestogensassociatedendometrialprotein,PAEP）和斯钙素-1(stanniocalcin-1,STC1)进行扩增和电泳检测分析。采用朴素贝叶斯和多元logistic回归对检测结果进行分析。结果 朴素贝叶斯和多元logistic回归法构建的分类模型对月经血归类的准确率达88.37%和91.86%。在非月经血体液中,对外周血、唾液和精液的区分准确率普遍高于90%,分辨阴道分泌物时准确率较低,分别为16.67%和33.33%。结论mRNA检测技术结合统计学方法可对月经血建立分类判别模型,可用于区分月经血和其他...     

月经血鉴定与基质金属蛋白酶-11

月经血鉴定是法医血痕检验的内容之一。本文就月经血鉴定的几种经典方法进行回顾,并分析其应用局限性。基质金属蛋白酶-11是一种能降解细胞外基质的水解蛋白酶,有研究提示基质金属蛋白酶-11以其在月经血中表达的特异性和检测方法的灵敏性有可能成为对月经血鉴定的新一代标志物。本文对基质金属蛋白酶-11的结构、功能、在月经血鉴定中的应用及展望进行综述。     

MMP-11多克隆抗体的制备及其法医学意义

目的制备兔抗人基质金属蛋白酶-11(MMP-11)多克隆抗体,建立用MMP-11抗体检测月经血的可行方法,探讨其法医学意义。方法将用基因工程制备的人MMP-11融合蛋白免疫新西兰白兔,饱和硫酸铵法进行抗体纯化。运用蛋白印迹法检测月经血痕、外周血痕、阴道液斑、精液斑、唾液斑和尿液斑,盲测验证该方法的可靠性。结果高效价的兔抗人MMP-11多克隆抗体检测月经血MMP-11蛋白的阳性率为90.48%(93/105),而外周血痕、精液斑、唾液斑、尿液斑和阴道液斑均未检出MMP-11。结论用自制的抗MMP-11多克隆抗体所建立的蛋白印迹法检测月经血中的MMP-11特异性好,灵敏有效,可用于月经血及外周血的鉴别。     

法医物证学miRNA分析的研究进展

在种属和体液鉴定及降解检材等特殊案件的分析时,转录水平的miRNA所具有的生物属性及表达特点,使其能够发挥基因组DNA所不具备的价值。本文通过概述法医物证学miRNA研究的现状,对法医miRNA分析的研究策略和法医物证学应用前景进行了综述,以期为法医miRNA分析的应用研究提供借鉴。     

SYBR GreenI实时荧光PCR技术在人类DNA定量中的应用

目的建立SYBR Green I实时荧光定量PCR技术在法医物证检验中的应用。方法应用SYBR Green I实时荧光定量PCR技术对各种生物检材进行定量分析,并在此基础上进一步分析STR。结果得到了实验的各种生物检材的准确定量。结论SYBRSYBR Green I实时荧光定量PCR技术是一种高效且廉价的检测基因拷贝数的方法,具有法医学应用价值。     

mRNA在体液斑迹鉴定与组织来源推断中的应用

体液斑迹鉴定及其组织来源推断一直是法医学研究的重要方向之一,其传统的检验方法存在诸如假阳性率高、检材易破坏等缺陷,亟需更高效的确证实验。高度分化的体细胞表达特异的m RNA分子,可推断其来源:外周血、月经血、精液、唾液、阴道分泌物、接触斑等,且灵敏度、特异度及保存时间相对较为理想,是未来用于体液斑迹鉴别的理想遗传标记。本文对m RNA在体液斑迹鉴定和组织来源推断方面的应用及其前景进行综述。     

circRNA应用于体液斑鉴定的技术可行性研究

目的利用circ RNA检测技术,探索circ RNA分子应用于体液斑迹鉴定的可行性。方法制备精液、唾液、阴道分泌物三种体液斑迹样本,以Qiagen RNeasy Micro试剂盒提取总RNA,经RNase R消化后得到circ RNA,进行逆转录PCR扩增,琼脂糖凝胶电泳检测分析。结果制备的体液斑迹样本均可检测到circ RNA分子,提示circ RNA普遍存在于法医常见体液斑迹中,具备一定的应用价值。结论 circ RNA的检测可与现有DNA检测技术兼容,利用其组织特异性,可成为体液斑迹鉴定的新标记,具备重要的研究价值。     

血痕特异性mRNA标记研究

血痕是案发现场尤其是命案中比较常见的生物物证,而血痕的正确组织来源推断是当前鉴定工作中急需解决的问题。随着法医物证学的不断发展,以mRNA(messenger RNA)为基础的体液斑迹组织来源鉴定技术作为一种不同于传统血痕免疫学检测的新型方法,已经越加显示其独特的优越性。在该技术的基础上,实现共同提取生物物证的RNA与DNA的目标,建立体液斑迹鉴定与DNA分型兼容的方法,有利于现场重建,提高生物物证的证据效力,完善证据链。本研究建立了一个包括血痕总RNA提取、逆转录、荧光特异引物扩增、遗传分析仪电泳检测分析等步骤的血痕来源推断技术平台。实验共采集制备了40份的中国人群(女性)外周血、16份月经血样本,筛选了5个外周血标记:HBA、HBB、GYPA、SPTB、ALAS2,2个月经血标记:MMP7、MMP11,构建了一个囊括外周血、月经血特异标记的荧光复合扩增体系。结果显示mRNA技术为基础的鉴定血痕来源的方法是可行的,并且建立了血痕RNA检验的遗传分析仪结果判读方法。     

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.     

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.”     

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 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.