大鼠死后组织细胞DNA含量变化与死亡时间的相关性研究

目的应用流式细胞术研究大鼠死后组织细胞DNA含量变化与死亡时间的相关性。方法SD大鼠断颈处死后于不同时间段取心、肝、脾、肾器官组织,经胰蛋白酶消化等处理后制成单细胞悬液,应用流式细胞术,在620nm波长处检测各组不同器官组织细胞DNA含量,观察其变化规律。结果大鼠各器官组织细胞DNA含量随死亡时间延长均呈下降趋势。其中以脾组织细胞DNA含量变化趋势与死亡时间最具相关性,肝、肾次之,而心最差;死后48h,各器官组织细胞仅存微量完整的细胞核DNA。结论机体死亡后,各器官组织细胞核DNA含量随死亡时间的延长逐渐减少,具有一定的变化规律,可应用组织细胞DNA含量变化来推断死亡时间。     

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。     

人离体肝组织胺类产生与死亡时间和环境温度的关系

目的探讨在不同环境温度下,人离体肝组织中有机胺类产生量随死亡时间变化的规律,为某些碎尸案的死亡时间推断提供参考资料。方法应用高效液相色谱仪外标法,动态检测人离体肝组织中组胺、腐胺、尸胺和未腐败氨基酸含量。结果在8℃、15℃、23℃和32℃环境下,有机胺类产生量分别于人死后肝脏即刻离体69h、54h、40h和33h趋于最大值,并且在到达峰值之前,各温度组离体肝组织中有机胺类生成量均与死亡时间成正比关系。结论人离体肝组织中有机胺类产生量与死亡时间和环境温度在一定范围内均呈正相关。     

大鼠死后心肌细胞DNA含量与死亡时间关系的进一步研究

目的研究机体的细胞核内DNA含量与死亡时间的关系。方法本实验通过计算机图像系统,选择核面积、积分光密度等7种参数,研究了15只大鼠心肌细胞在死后25～49h细胞核DNA含量的变化规律。结果心肌细胞DNA含量测定适合相对较长死亡时间的推断。结论应用计算机图像分析技术测量机体死后心肌细胞DNA含量将有可能成为推断死亡时间精确、客观的新方法。     

尸体胸骨骨髓细胞核DNA含量变化及其与死后经过时间的关系

目的探讨推断腐败尸体死亡时间的新方法。方法应用计算机图像分析技术,对以改良的Feu lgen法染色,死后经过不同时间(<1~14d)的胸骨骨髓细胞核DNA含量进行观测,并对所得数据进行相关分析。结果胸骨骨髓细胞核DNA含量随死亡时间延长逐渐下降,死后2周DNA量达最低值;死后DNA降解速率与死亡时间呈直线相关。结论测定胸骨骨髓细胞核DNA含量有助于腐败尸体的死亡时间推断。     

DNA降解与腐败尸体死亡时间的相关性

目的探讨骨髓细胞核DNA含量变化与腐败尸体死亡时间的关系。方法应用DNA高度特异性染色方法Feulgen改良法结合计算机图像分析技术对死后不同时间(0～14d)胸骨骨髓细胞核DNA含量变化进行分析。结果胸骨骨髓细胞核DNA含量随死亡时间延长呈缓慢而规律下降,直至死后两周仍未完全降解。结论死后DNA降解速率与死亡时间呈线性关系,测定死后骨髓细胞核DNA含量可望成为腐败尸体死亡时间推断的新方法。     

人体死后肝细胞DNA含量与死亡时间关系的研究

目的研究人体死后肝脏细胞DNA含量变化与死亡时间的关系及影响因素。方法选取46例已知死亡时间的人体肝脏,根据离体肝脏所处的环境温度分为12—19％（A组）和20—27％（B组）两组,每组23例。在死后24～72h内每隔4h穿刺取肝组织1次,制成细胞悬液,经RNA酶消化,PI染色后,用流式细胞仪测定被检测细胞中含不完整DNA的细胞数所占百分比,所得数据经Exp032V1．2软件计算N值。结果死后24～72h肝细胞N平均值,A组从10．91％增至49．72％,B组从16．22％增至69．63％。两组N平均值随死亡时间的延长均逐渐增高,与死亡时间有相关性,A组r值为：0．598,B组r值为0．77357。并且建立了不同环境温度对应的回归方程。结论在不同环境温度下,死后24～72h内人体肝脏细胞DNA降解均随死亡时间的延长和环境温度的升高而逐渐加快,相关数据可望为死亡时间推断提供一定参考依据。     

组织细胞DNA含量变化与死亡时间的相关性研究

目的研究人死后各器官组织细胞DNA降解变化规律,探讨其在推断死亡时间方面的应用价值,为推断死亡时间提供科学依据。方法已知死亡时间人尸体的心、肝、脾、肾,按死后6,12,24和48h四个时间段取材,制成石蜡切片,经Feulgen染色并图像分析;同时将各器官组织按不同时间段取材,制成单细胞悬液,应用流式细胞仪检测DNA含量。结果(1)人体各器官组织细胞经FCM检测,脾细胞核DNA随死亡时间延长呈现较好的下降梯度,而心、肝、肾,则由于自溶较快,死后6h细胞核DNA含量已很低,其变化情况与死亡时间的相关性不佳;(2)各器官组织细胞核DNA染色强度指数均随死亡时间的延长而下降。结论(1)机体死亡后,各器官组织细胞核DNA含量随死亡时间延长逐渐减少,具有一定的变化规律,其中以脾细胞核DNA含量的变化趋势与死亡时间最具相关性,肝、肾次之,而心最差;(2)方法学分析,图像分析技术(IAT)与流式细胞术(FCM)两种检测方法在研究组织细胞DNA含量变化方面,各有利弊,可互补不足。     

大鼠死后视网膜细胞核DNA含量变化的图像分析

目的分析死后不同时间大鼠视网膜细胞核DNA含量变化图像,探讨视网膜细胞核DNA降解与死亡时间（PMI）的关系。方法90只成年健康雌性SD大鼠,随机分成15组,死后0—28h内（20℃）,每2h提取视网膜细胞进行Feulgen-Vans染色;采用图像分析系统检测视网膜细胞核的异形指数（ID）、积分光密度（IOD）和平均光密度（AOD）,并运用SPSS12．0软件对测量数据进行线性回归分析。结果视网膜细胞核AOD和IOD随死亡时间的延长逐渐下降,ID则呈上升趋势。28h内各参数变化的回归方程如下：YAOD=-0．009XAOD＋0．590,R^2=0．949,Y100=-0．097X。＋18．903,R^2=0．968,Y10=0．122X10＋2．246,R^2=0．951。结论大鼠死后视网膜细胞核DNA含量随着死亡时间的延长而呈规律性降解,并与PMI具有良好的相关性。     

实时RT-PCR检测大鼠死后管家基因mRNA的时序性降解

目的研究实时荧光定量RT—PCR方法检测死亡大鼠管家基因mRNA时序性降解的可行性,为死亡时间（Dostmortem interval,PMI）推断寻找新的研究手段。方法应用SYBR Green Ⅰ实时荧光定量RT—PCR技术．检测死后不同时间大鼠脑和脾中管家基因GAPDHmRNA及β—actinmRNA的水平,结果用循环阈值（简称Ct值）表示,分析死后经过时间与Ct值的线性关系,并建立死亡时间推断回归方程。结果GAPDH mRNA和β—actinmRNA的Ct值均与PMI之间存在显著的相关性。结论SYBR GreenⅠ实时荧光定量RT—PCR在定量分析mRNA降解的研究中是一个较理想的技术手段。选用管家基因作为PMI推断的研究对象,可在法医检案中消除其他基因因为个体差异带来的误差,更具实用性。Ct值作为动态监测机体死后不同时间点的客观指标．与死后不同时间点的线性关系良好,推断死后经过时间尤其是晚期死亡时间较为理想。     

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.     

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.     

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.     

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.     

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.     

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.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.