共聚焦激光扫描显微镜在法医病理学中的应用

共聚焦激光扫描显微镜(confocal laser scanning microscope,CLSM)是一种新兴的显微图像检测技术,能够进行光学切片和对检材进行三维重构,并且能够获得较之普通光学显微镜更高的空间分辨率.CLSM作为一种精密的观察工具,在法医病理学的显微图像检测中具有重要价值.本文综述了CLSM在心源性猝死、枪弹创分析以及神经系统损伤分析等相关领域的研究成果,探讨其在法医病理学研究以及法医检案中的应用价值.     

CT技术在尸体检验中的应用

自1990年CT首次应用于死后尸体检验以来,不断有学者对其在全身尸体检验中的价值和优势进行探讨。CT用于解剖前的系统检验,对解剖有指导作用,可以与解剖所见互相印证,有时还能弥补解剖检验的不足。本文综述了CT技术在尸体检验中对死因分析、致伤方式推断和个体识别等方面的主要应用价值及其发展趋势,提示CT技术与其他学科联合应用将在法医病理学领域发挥更大的作用。     

傅里叶红外光谱技术在法医学脑挫裂伤鉴定中的应用展望

脑挫裂伤是常见的一类颅脑损伤,单纯的组织病理学技术可能难以早期发现及精确诊断。傅里叶变换红外面扫描成像技术(FTIR-mapping)是病理学研究领域的新技术,因其结合了傅里叶变换红外光谱、红外显微镜技术以及面扫描成像技术的特点,具有测定方法简便、对样本无损、灵敏度高、准确、直观等优点,突破了传统技术的局限,能检测出发生了物质数量、结构以及构象变化但缺乏明显形态学变化的脑挫裂伤,从而实现早期精准地诊断脑挫裂伤。FTIR-mapping虽已能绘制某些损伤组织的红外光谱病理图像,但其在法医病理学中的价值有待全面深入开发。本文综述了脑挫裂伤的法医病理学研究进展以及傅里叶变换红外面扫描成像技术在法医病理学中的应用。     

CT技术在骨骼年龄推断研究中应用的进展

法医人类学应用诸多学科的研究方法和先进技术,对个体骨骼识别进行广泛的研究.年龄推断是法医人类学领域中一项重要的研究课题.随着影像学技术的迅速发展,法医人类学家开展了将计算机断层扫描(CT)技术应用于法医人类学领域的研究.CT具有连续快速扫描的成像能力以及强大的图像后处理功能,能够提供多种模式的高分辨骨骼重组图像,对于活体和遗骸的法医人类学鉴定都具有重要意义.本文将综述近年来CT在骨骼年龄推断研究中应用的进展.     

CT技术在法医人类学研究中应用的进展

近年来,将计算机断层扫描(CT)等影像学新技术应用于法医人类学个体识别的研究受到国内外法医人类学家的重视。CT具有清晰快速的成像能力以及强大的后处理功能,无需骨骼前处理就能提供高分辨率模型图像,对法医人类学具有重要的研究和应用价值。本文就CT技术在法医人类学研究中应用的进展进行综述,以期为相关研究和实践提供参考和借鉴。     

有限元方法在法医损伤鉴定中的应用

有限元方法（finite element method,FEM）是一种与现代计算机技术相联系的计算应力分析方法,已逐渐成为生物力学领域仿真人体结构力学功能研究的一个重要实验手段,可以有效地分析人体结构的物理性质,如受外力作用时人体组织的外部冲击响应及内部应力分布等,在法医损伤学研究及实践鉴定过程中具有较高的应用价值。文章综述了利用有限元方法分析高坠、交通及火器事故中颅脑损伤、脊柱损伤、骨盆损伤等的成伤机制、损伤生物力学等研究领域的成果,探讨其在法医损伤学研究以及法医检案中的应用价值。     

神经干细胞增殖、迁移及分化调控机制的研究

神经干细胞能够不断增殖、迁移,并具有分化成神经元、星型胶质细胞和少突胶质细胞的能力,神经干细胞的这种特性为研究中枢神经系统退行性疾病及损伤后功能恢复奠定了基础,也为法医病理学死后时间和尸体损伤推断的研究提供了新的机遇。本文对神经干细胞的分布、生物学特性、鉴定、增殖、分化与迁移的影响因素,及其在治疗中枢神经系统疾病和法医病理学中的应用前景作一综述。     

法医病理学大体标本的制作及管理

法医病理学大体标本主要用于教学、科研,由于尸体和标本来源日益减少,尤其是具有典型病变及典型损伤的标本越来越珍贵。为了保护这些有限的教学资源的充分利用,提高法医病理学教学质量,笔者对多年来我系法医病理检验的案例检材进行了选择、整理,制作法医病理学大体标本310余个,取得了良好的效果。1大体标本的制作1.1搜集与选择大体标本选自我系法医病理学尸检或送检的案例,所有脏器均采用新鲜无沉淀的10%福尔马林溶液固定。首先对照案例档案对所有标本进行分类整理,并由经验丰富的法医病理学教师进行选择,确定该标本是否可用于教学,且分清病…     

虚拟解剖在法医病理学领域的应用现状

虚拟解剖采用了临床医学中常用的CT和MRI用于鉴定死亡原因和死亡方式。虚拟解剖是一种多学科技术,它结合了法医学和病理学、放射学、计算机图形学、生物力学和物理学。虚拟解剖在法医学领域的重要性正在迅速增加,并在法医病理学的多个领域被广泛研究。本文从死亡原因、交通损伤、医疗纠纷、枪弹创、死后变化与死亡时间推断等方面,简述国内外的研究现状,与同行共同探讨虚拟解剖在法医病理学领域的作用。     

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.)