分辨率各异的缺失颅骨配准方法

目的针对颅骨分辨率差异较大以及存在缺失的情况,提出一种基于特征点的的颅骨点云配准方法。方法该方法分为粗配准和细配准两个步骤,首先提取颅骨点云的特征点,并计算其特征序列以实现颅骨的粗配准,然后采用基于奇异值分解(singular value decomposition, SVD)的点云配准算法实现颅骨的细配准,由此实现颅骨的最终精确配准。结果实验一个未知颅骨与260个颅骨进行配准,找到了一个最为相似的参考颅骨,结果表明,该基于特征点的颅骨配准方法比已有的一些方法在配准精度和速度方面有了显著的提高。结论因此说,提出的基于特征点的颅骨配准方法是一种快速精确的颅骨配准方法,可以实现不同分辨率和缺失颅骨的有效配准。     

颅骨三维模型制作和数据库的构建

目的采用激光扫描深度图像法和CT影像法,制作颅骨模型,并建立无身源颅骨模型数据库。方法收集各省(区)送检的59例无身源颅骨样本,采用三维激光扫描仪进行颅骨深度图像的采集;采用多排螺旋CT进行颅骨断层影像数据的采集。分别经处理后建立颅骨三维模型。利用3D打印技术实现数字颅骨模型的实体复制。建立具有颅骨信息查询和三维模型显示的无身源颅骨模型数据库。结果采用深度图像法可以获得颅骨的外表面模型,且通过调整扫描仪的参数使细节特征更清晰。采用CT断层影像法可以重建颅骨的内、外部结构,且对于牙齿具有更好的重建结果。建立数据库并将59例无身源颅骨样本信息和三维模型纳入数据库。结论三维建模和3D打印技术可实现对颅骨的重建和模型复制。无身源颅骨数据库的构建,可实现存储和管理颅骨样本的各类信息和三维数据,有助于查询和信息共享,对法医学实践有积极的应用价值。     

基于CT影像学的颅骨缺损虚拟三维修复方法的研究进展

颅骨缺损修复是法医人类学、体质人类学及考古学、颅面外科中的热门研究方向之一。基于CT影像学数据,计算机辅助的颅骨缺损虚拟三维修复方法在颅骨缺损修复领域有着广阔前景。近年来,随着计算机算法、软件的不断开发与迭代,虚拟三维修复颅骨缺损的方法呈现不同的路径与多元性。本文旨在总结近20年间发表的基于CT影像学的计算机辅助颅骨缺损虚拟三维修复方法并进行归纳整理,探究当前颅骨缺损三维修复方法的研究进展与目前存在困境。     

基于MSCT和Mimics软件构建人体颅骨三维有限元模型

目的 建立人体颅骨的有限元三维模型,探索人体颅骨有限元模型在生物力学分析中的价值.方法 用MSCT对尸体头部扫描后.使用Mimics建模软件对CT二维图像进行三维重建,并对原始三维颅骨模型优化,然后对模型进行面网格和体网格划分,利用ANSYS有限元分析软件验证颅骨被物体打击和颅骨撞击地面的不同应力变化.结果 原始三维颅...     

中国汉族人颅骨数字模型的性别判别方法

目的利用步进Fisher法建立多元性别判别函数,对西安地区成年人颅骨进行性别判别。方法从颅面数据库中选择西安地区133个（73男,60女）三维颅骨模型,利用计算机软件测量并统计颅骨的12项几何测量指标和2项角度测量指标,利用步进Fisher方法建立多元性别判别函数,并对方程进行回代检验。结果男性的12项几何测量指标均值大于女性,女性的2项角度测量指标均值大于男性,除2项指标（X7和X14）外,其他指标均存在显著性差异（P〈0.01）。由4项指标建立的判别方程,判别率男性为87.5%,女性为86.67%。结论利用计算机软件可以实现完整颅骨和无下颌的颅骨的性别判别。     

三维测量法在体表损伤法医学鉴定中的研究及应用

目的通过三维扫描技术法,实现精确体表损伤瘢痕的表面积与长度,探讨其法医学鉴定中的应用价值。方法采用定制的结构光三维扫描仪采集体表损伤三维数据,通过多视角正交法点选损伤区域,跨网格抗锯齿优化,自动计算表面积。结果测量结果对比工业级Geomagic Studio在同一标准件扫描和计算误差在毫米小数点后两位。结论采用三维测量对体表损伤表面积测量结果精确可靠,并可适用于不规则的器官和表面损伤测量,提高法医学鉴定的准确性。     

烧骨残片种属鉴定的研究

为了找出常见动物骨骼焚烧残片的种属鉴定方法,笔者对猪、羊,股骨及肱骨的断端,猪、羊、牛颅骨的残片(额顶部),焚烧后进行了观察及测量,并与人类股骨、肱骨及焚烧的颅骨残片进行了比较.结果发现,长骨滋养孔的位置,骨干骨壁厚度,以及颅骨厚度,颅缝形态及内板表面特征等方面,是鉴定骨骼残片种属的有价值的特征.根据对常见动物长骨及颅骨残片的现察及研究,提出了骨骼残片种属鉴定的方法.     

从CT断层图像重建颅骨的三维表面

综述了从断层图像重建颅骨三维表面的几个步骤:断层图像预处理,三维表面的构造方法及显示方法。     

赤足跖后缘自动提取与自适应变模型特征识别

将经典Snake模型与自适应变模型相结合的算法，快速提取图像中的开边缘并识别边缘形状，实现赤足足迹跖后缘的自动提取与形状识别。首先，对原图像校正、平滑去噪，由数学形态学方法得到Snake模型的初始轮廓，迭代求解实现跖后缘的快速、精确提取。然后，由高次多项式进行数字滤波，再对滤波后的边缘曲线，利用先验知识，依据平均曲率的变化，自适应地选取不同的函数模型，提取出相应特征，自动识别边缘形状。该方法边缘提取准确，特征提取合理，使计算机总体识别率达到90％。     

三维人脸图像的数据采集与预处理

在对人脸图像的研究中,三维图像可以弥补二维图像不能解决的多姿态多角度等问题,因此越来越受到重视。如何高效地大规模采集高清三维人脸图像仍是目前面临的一个值得深入研究的课题,包括设备选用、质量控制以及获取图像后的处理方法等。本文介绍了1100多份高清三维人像采集和处理过程中的方法、技巧以及需要注意的问题。一是设备的选择。在对扫描设备做了大量的资料查阅和性能比较后,选用了Artec Spider手持式3D扫描仪,它不仅使用方便且可以较好地获取被扫描物体的深度信息和彩色纹理,测量精度可达微米级别,适合用于获取高分辨的三维人脸图像。其次是在获取大量的三维脸像样本中如何做好图像质量的控制。由于手持式扫描仪在采集过程中易受到人为操作的不稳定因素影响,本研究摸索出适用的操作流程以提高采集质量和效率。三是采集后的数据处理。获取的原始数据是经过计算机实时配准的几百至上千个曲面的集合,采用了人工干预的方法来进一步提高曲面配准的精度。在大规模样本采集效率的分析方面,通过对预处理前后的图像质量、平均处理时间和单个样本的曲面采集数之间的关系进行分析,得出采集的曲面数在500~700帧之间的样本质量为最佳。     

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.)