脑挫伤大鼠胶质细胞GFAP、S100的表达及其损伤时间的推断

目的观察大鼠实验性脑挫伤后胶质纤维酸性蛋白(GFAP)和S100的表达,观察脑损伤后星形胶质细胞随脑损伤时间的变化规律,研究其在脑损伤及神经修复中的作用。方法建立脑挫伤模型,利用免疫组化染色(SP法)观察大鼠脑挫伤后GFAP、S100在伤后不同时间星形细胞中的表达。并应用图像分析技术对其作定量统计分析处理。结果(1)伤后1h时GFAP阳性表达开始增多,阳性物质表达随时间大致呈线性上升7d达最大值,然后阳性物质染色强度和面积呈下降趋势。(2)伤后12h组可见S100阳性表达活性增高,S100阳性细胞数目逐渐增多,5d时达高峰后显著下降,但仍高于对照组。结论脑挫伤后星形胶质细胞的表达水平的变化有一定时间规律性,在脑挫伤时间推断中及神经组织修复中有一定作用。     

大鼠脑挫伤后GFAP和iNOS表达与损伤时间关系的实验研究

目的　观察大鼠实验性脑挫伤后胶质纤维酸性蛋白 (GFAP)和诱导型—氧化氮合成酶 (iNOS)的表达及其时相性的关系 ,试图寻找法医学脑损伤时间的推断方法。方法　建立脑挫伤的动物模型 ,采用免疫组织化学技术 (SABC法 )观察大鼠脑挫伤后GFAP及iNOS在伤后不同时间的表达。染色结果用计算机彩色图像分析技术作定量统计分析处理。结果　 ( 1)伤后 3h时GFAP阳性表达细胞开始增多 ,1d和 5d组单个阳性细胞染色强度达峰值 ,但在 3d组相对邻近组却下降 ,呈现出一双峰波形 ,7d达最大值 ;阳性物质总面积自 3h时表达增多开始后一直增加 ,直到 7d时达高峰。 ( 2 )伤后 12h组可见iNOS活性增高 ,并随伤后存活时间的延长 ,iNOS阳性细胞数目 (或阳性物质总面积 )逐渐增多 ,单个细胞染色强度逐渐加深。伤后 1d至 3d组阳性物质总面积达到高峰 ,5d后开始下降 ,但 7d时仍维持较高水平 ;而单个细胞染色强度随伤后存活时间的延长而加深 ,于 5d时达高峰后显著下降 ,但高于起始水平。结论　脑挫伤后GFAP和iNOS在损伤局部的染色变化有一定的时间规律性 ,可以用于脑挫伤的时间推断。     

大鼠弥漫性脑损伤后S100β表达与损伤时间关系

目的探讨大鼠弥漫性脑损伤后S100β在脑组织中不同部位的时间相关性表达,并以此为弥漫性脑损伤时间推断,生前伤和死后伤判断,早期诊断提供实验依据。方法运用免疫组织化学和图像分析技术,检测弥漫性脑损伤后30min和2,4,12,24h及3,7d,死后10min损伤,各组S100β在大脑皮质、海马、丘脑、脑干中神经胶质细胞的表达,并设立正常对照组。结果S100β阳性细胞个数及蛋白表达在皮质、海马、丘脑形成先增后降再升的曲线,即两次表达高峰,脑干表达变化不显著;在伤后2h,海马、丘脑S100β表达细胞个数和蛋白量开始增加,4h有显著增加,12h达到高峰值,皮质部位在4h达到高峰。伤后7d恢复正常值。结论弥漫性脑损伤后S100β在不同部位表达有不同规律性且有较好的时间相关性,可成为法医学脑损伤时间推断的一种有效指标。     

脑干星形细胞胶质原纤维酸性蛋白免疫组化染色的图像分析

目的探讨脑干星形细胞胶质原纤维酸性蛋白(GFAP)免疫组化染色及其图像分析在原发性脑干损伤鉴定中的应用价值。方法26例原发性脑干损伤致死者的脑干样本,分别在其中脑、脑桥及延脑相同部位取组织作GFAP免疫组化染色(LSAB法),并对GFAP阳性物最密集视野做图像分析。21例非颅脑损伤或脑部病变死亡者的脑干作对照样本,所得图像参数测量值进行统计学分析。结果(1)对照组星形细胞的GFAP阳性染色在中脑、脑桥及延脑三个部位分布不等(P<0.05),延脑>中脑>脑桥;损伤组则三个部位无显著性差异(P>0.05);(2)对照组与损伤组相比,GFAP阳性染色细胞的数量在中脑、脑桥及延脑等三个部位中差异均有显著性(P<0.01);(3)死后96h后解剖者,损伤组与对照组有显著差异;(4)伤后30min内死亡者,损伤组与对照组也有显著差异。结论人脑干星形细胞GFAP免疫组化染色的图像分析,对法医学鉴定原发性脑干损伤具有重要参考价值。     

原发性脑干损伤神经元凋亡及caspase3的表达

目的观察原发性脑干损伤（PBSI）致死者脑干神经元凋亡及caspase3的表达情况,探讨其法医学意义。方法选择法医学检案中30例确定为原发性脑干损伤致死者脑干,按伤后不同存活时间（t≤5min、5min〈t≤15min、15min〈t≤1h、1h〈t≤24h）分为4组,以5例非脑干损伤死亡者脑干为对照组;分别运用常规HE、免疫组化和TUNEL染色检测中脑、桥脑及延脑重要核团内神经元凋亡及caspase3的表达情况。结果原发性脑干损伤后15min～24h出现明显神经元细胞凋亡（23.2%～35.9%）和caspase3阳性表达（28%～54%）,并呈现随损伤时间进行性增加的趋势,与对照组有显著性差异（P〈0.01）。结论原发性脑干损伤早期即出现神经元凋亡及caspase3表达增加,并随损伤时间的延长呈进行性增加,可据此辅助诊断原发性脑干损伤死亡。     

大鼠弥漫性脑损伤后c-jun和GFAP表达的研究

目的探讨即早基因c-jun和胶质纤维酸性蛋白（GFAP）在弥漫性脑损伤（DBI）中的表达规律。方法采用Marmarou方法制作大鼠DBI模型，将65只SD大鼠随机分为DBI组及对照组。用免疫组织化学技术（SABC）及图像分析方法观察大鼠DBI后15min、30min、1h、3h、6h、12h、24h、2d、3d、4d、6d脑组织内c-jun和GFAP表达规律，所得数据经SPSS10．0统计软件处理。结果对照组大鼠脑组织内未见c-jun阳性表达，可见少量GFAP表达。DBI15min即可在脑组织内观察到c-jun表达，而GFAP蛋白的表达则在DBI后6h增加。随着损伤经过时问的延长，c-jun与GFAP阳性细胞数及阳性表达范围逐渐扩大，c-jun表达在DBI后6h达高峰（P〈0．01），其后逐渐下降，伤后2d减退；GFAP阳性产物则在伤后4d左右达高峰（P〈0．01），其后呈下降的趋势。结论应用免疫组织化学方法检测c-jun与GFAP可作为诊断DBI的参考指标，二者在不同时段内表达所呈现出的时序性规律对损伤时间的推测也具有实际应用价值。     

大鼠弥漫性脑损伤后早期c-fos基因表达的法医学研究

目的观察大鼠弥漫性脑损伤后c-fos基因表达的规律。方法采用Marmarou的弥漫性脑损伤模型，分别于伤后15min，30min，1h，3h，6h，12h，24h取脑组织，运用免疫组化SABC法观察c-fos基因的表达。结果打击后15min时，即可观察到c-fos基因的表达，1h后表达明显增加，3h达到高峰，随着损伤时间的延长，阳性反应细胞逐渐减少，24h可见少量表达。表达呈弥漫性，以皮层、脑干最为明显，不同部位的变化趋势一致。对照组未见阳性反应细胞。结论c-fos基因的表达规律可用于弥漫性脑损伤的早期鉴定及损伤经过时间的推断。     

大鼠脑液压冲击伤caspase-8的表达

目的探讨大鼠脑损伤后caspase-8表达情况,为脑损伤的诊断及损伤时间推断提供依据。方法建立大鼠脑液压冲击伤模型。用免疫组化与图像分析技术分别检测伤后15,30min和1,3,6,12h及1,4,7,14d大鼠皮质、丘脑、海马等部位caspase-8的表达。结果发现伤后30min大脑皮质和海马caspase-8开始出现表达,随时间增加其表达亦逐渐增加,伤后3h显著增加,24h达到高峰,4d后逐渐减少,14d基本恢复正常;而丘脑在伤后1h才开始出现阳性表达,伤后6h出现明显表达,24h达到高峰,4d后逐渐减少,14d基本恢复正常。同时发现损伤对侧海马及丘脑出现相应的变化规律。结论caspase-8阳性表达的变化规律可作为脑损伤诊断及损伤时间推测的指标之一。     

大鼠脑震荡伤后脑组织HSP70、bFGF及TGF-β1表达变化

目的 研究脑震荡后脑组织损伤修复相关因子表达变化,为推断脑损伤时间提供法医学依据.方法 建立SD大鼠脑震荡伤模型,提取脑组织行常规HE染色及热休克蛋白70(heat shock protein 70,HSP70)、碱性成纤维细胞生长因子(basic fibroblast growth factor,bFGF)和转化生长因子β1(transforminggrowth factor beta 1,TGF-β1)免疫组织化学染色,在光学显微镜下观察并进行图像分析及相应统计学处理. 结果 伤后30min,在大脑皮质、海马区见少量呈弥散性分布的HSP 70免疫组化染色阳性细胞,12 h达高峰,伤后1 d阳性细胞数量开始减少;伤后3h,在大脑皮质、海马区bFGF免疫组化染色阳性细胞开始增多,至12h时达高峰,然后开始下降;伤后6h～1d,在大脑皮质、海马区TGF-β1免疫组化染色阳性细胞逐渐增多,至3d时达高峰,然后开始下降.结论 HSP70、bFGF、TGF-β1在脑震荡后脑组织中表达呈时序性改变.多指标综合应用为法医学损伤时间的推断提供了全新的视角.     

实验性大鼠脑震荡后c-jun mRNA表达

目的观察实验性大鼠脑震荡后c-jun mRNA的表达变化规律。方法 55只实验大鼠随机分为脑震荡组（0min、15min、30min、60min、3h、6h、12h、24h、48h、96h）和对照组,用原位杂交法观察大鼠脑震荡后各时间点,大脑皮质、脑干和丘脑神经元c-jun mRNA表达的变化规律。结果对照组大鼠神经元和胶质细胞均可见c-jun mRNA的弱阳性表达。脑震荡组大鼠损伤后15min神经细胞观察到c-jun mRNA阳性表达,随损伤后经过时间的延长阳性表达逐渐增强;30min时c-jun mRNA阳性反应达高峰,随后逐渐降低,至96h时回落至对照组水平。结论 c-jun mRNA表达水平可成为诊断脑震荡和推断伤后经过时间的一项敏感指标。     

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.