XPG基因表达用于法医学年龄推断

目的探讨着色性干皮病G组(xeroderma pigmentosum group G,XPG)基因在不同年龄段健康汉族人群中的表达情况,分析XPG mRNA和蛋白表达量与年龄之间的相关性,以期为法医学年龄推断提供新的分子生物学指标。方法收集150名不同年龄段健康汉族人的外周血样,采用TRIzol法提取外周血单个核细胞(peripheral blood mononuclear cell,PBMC)总RNA,通过实时荧光定量PCR检测XPG mRNA在PBMC的相对表达量,酶联免疫吸附试验检测XPG蛋白在血浆中的表达量。结果 XPG mRNA及其蛋白表达量在≤18岁组与19~45岁组之间、≤18岁组与≥46岁组之间的差异均有统计学意义(P0.05),但19~45岁组与≥46岁组之间的差异无统计学意义(P0.05)。XPG mRNA和蛋白表达量均无性别差异(P0.05)。结论 XPG mRNA在PBMC的相对表达量在低龄段内随年龄增加而下降,其血浆中蛋白随年龄增加而升高;XPG基因有望成为法医学年龄推断的新型指标之一。     

人外周血白细胞端粒DNA长度与年龄的定量关系

目的探讨人外周血白细胞端粒DNA长度变化规律及其与年龄的关系,为法医学推断年龄提供理论依据。方法抽取西藏那曲地区0~81岁健康人外周血样本105例,其中男性53例,女性52例,采用Southern杂交法检测其端粒限制性片断平均长度。各年龄组性别差异作t检验,端粒长度与年龄的关系作相关及回归分析。结果人外周血白细胞端粒长度随年龄增长逐渐缩短,且存在性别差异;得到推断年龄回归方程:Y=-16.539X+236.287±9.832。结论人外周血白细胞端粒DNA长度与年龄存在明显相关性,为法医学在分子水平上推断个体年龄提供了可能。     

不同年龄组白细胞端粒DNA长度变化研究

目的探讨人外周血白细胞端粒DNA随年龄变化的规律。方法选取123例不同年龄健康人外周血样本,采用非同位素探针标记的SouthernBlot方法检测了端粒DNA限制性酶切片段(Telomericre鄄strictedfragment,TRF)长度的变化。结果对这123例样本就性别组成进行χ2检验,得出P>0.05,说明这123例样品性别对TRF的差异不显著。123例外周血白细胞端粒TRF平均长度随年龄增长而逐渐缩短,且TRF随年龄缩短的速度是不均一的,人外周血白细胞染色体端粒DNA长度可能在5岁左右存在缩短加剧现象。对0～14岁、15～64岁及≥65岁三组进行方差分析(SNK检验),显示有显著性差异(P<0.01)。结论不同年龄组人外周血白细胞端粒DNA长度具有显著差异且变化速率不同,该研究结果为通过端粒DNA长度推断个体年龄提供了可能。     

利用人体外周血痕sjTREC含量推断个体年龄

目的验证人外周血中信号结合T细胞受体删除DNA环(signal joint T-cell receptor excision DNAcircle,sjTREC)水平与年龄的相关性公式,探讨其在鉴定实践中的应用价值。方法收集已知年龄的健康无关个体外周血痕样品30例,室温放置4周后,分别提取血痕DNA。通过实时荧光定量PCR技术,定量测定外周血痕DNA中sjTREC含量,并选择人TATA盒结合蛋白(TATA box binding protein,TBP)序列作为内参基因。采用年龄推断公式Age=-7.1815Y-42.458±9.42(Y=dCtTBP-sjTREC)推算血痕的供体年龄,并与供体实际年龄作比较,验证方法准确性。结果在收集的30例血痕样品中均能检测到目的基因sjTREC和内参基因TBP。外周血痕sjTREC含量随供体年龄的增长而降低(P0.01)。采用本方法推断血痕个体年龄的准确率为76.67%。结论利用sjTREC含量推断血痕个体年龄的方法简单、快速、灵敏、种属特异性好,具有重要的应用前景。     

ERCC1和XPF基因在法医学年龄推断中的初步研究

目的探讨ERCC1和XPF基因mRNA及蛋白在不同年龄段健康汉族人群中的表达情况,分析其mRNA和蛋白表达量与年龄之间的相关性,以期为法医学年龄推断提供新的分子生物学指标。方法收集150例不同年龄段健康汉族人群外周血样,梯度离心法分离血浆,Trizol法提取外周血单个核细胞(PBMCs)总RNA;实时荧光定量PCR检测ERCC1和XPF基因mRNA在PBMCs的相对表达量;酶联免疫吸附试验检测ERCC1和XPF蛋白在血浆中的表达量。结果 ERCC1和XPF基因mRNA在不同性别PBMCs的相对表达量均无统计差异(P0.05)。ERCC1和XPF基因mRNA相对表达量在不同年龄段有统计学差异(P0.05),且不同年龄段组间比较亦均有统计学差异(P0.05)。回归分析显示ERCC1和XPF基因mRNA相对表达量与年龄呈负相关,其相关系数(r)分别为-0.578和-0.844;以年龄为自变量(x),以mRNA相对表达量为因变量(Y),其拟合曲线分别为Y=3.3E-5x~2-0.0261x+1.9175(R~2=0.3244,P0.01)、Y=0.0003x~2-0.0459x+2.0439(R~2=0.729,P0.01)。血浆中ERCC1和XPF蛋白表达量在不同年龄段及性别间均无统计差异(P0.05)。结论 ERCC1和XPF基因mRNA在PBMCs的相对表达量随年龄增加而下降,其血浆中蛋白表达与年龄无关,为建立ERCC1和XPF基因与年龄之间的数学模型提供理论学依据。     

计算机图像分析应用于牙齿推断年龄方程的研究

应用计算机多元逐步回归对567颗中国人牙齿结构变化进行图像分析、分级并对数转换的数据分析，从而推导出利用牙齿推断年龄的方程。根据适用范围和牙齿类型的不同，从实验组得到的利用单颗牙齿推断年龄方程的估计标准误分别为4．8岁～5．4岁；各方程测试于对照组标本时，估计标准误分别为2．9岁～5．4岁。各方程测试于广东法医尸体解剖案例的结果表明，用单颗牙齿推断年龄的估计标准误为3．7岁；测试于广西壮族人案例的结果表明，用单颗牙齿推断年龄的估计标准误为2．6岁。用同一个体多颗牙齿推断年龄的研究结果表明，根据不同的年龄分组范围，利用同一个体2颗牙齿推断年龄的估计标准误分别为0．8岁～2．6岁；同一个体3颗～4颗牙齿推断年龄的估计标准误分别为0．6岁～2．3岁。研究结果表明，如果检材条件许可，采用同一个体多颗牙齿推断个体年龄可明显提高推断年龄的准确性。     

皮肤切创愈合过程中FoxO1表达与损伤时间关系

目的检测皮肤切创愈合过程中FoxO1的表达及其时间规律性变化。方法建立小鼠皮肤切创模型,应用免疫组织化学技术及Western印迹法检测切创后不同时间段皮肤中FoxO1的表达。结果 HE染色显示皮肤创口正常愈合。免疫组织化学结果显示,对照组FoxO1弱表达于表皮、毛囊、皮脂腺、血管内皮及真皮中少数的成纤维细胞;伤后6~12h创口周边区表皮及皮肤附件FoxO1表达增强,可见浸润的中性粒细胞和少量单核细胞表达FoxO1;伤后1~3d FoxO1以单核细胞阳性表达为主;伤后5~10d FoxO1以新生血管内皮及成纤维细胞表达为主;伤后14d仍有少量成纤维细胞表达FoxO1。Western印迹法检测显示,创伤各组创口皮肤的FoxO1表达量均高于对照组,其中伤后12h和伤后7d为FoxO1的两个表达峰值。结论 FoxO1在皮肤切创愈合过程中呈现一定的时序性变化,有望成为推断创口形成时间的生物学指标。     

实时定量PCR检测大鼠脑挫伤后HIF-1α mRNA的表达

目的研究大鼠脑挫伤后挫伤部位脑组织HIF-1α mRNA的表达随损伤时间变化的规律及其在脑损伤时间推断中的应用。方法以Feeney法建立大鼠闭合性脑挫伤模型,应用实时荧光定量PCR技术检测脑挫伤部位HIF-1α mRNA的表达,采用2-△△Ct法比较实验组与对照组脑组织HIF-1α mRNA表达的倍数关系。结果与对照组相比,HIF-1α mRNA的表达在伤后1h即达到高峰,随后下降,伤后24h出现一次较小高峰,3～14d逐渐恢复至对照组水平。结论脑挫伤后HIF-1α mRNA的表达随损伤时间的变化呈现出一定规律性,可作为推断早期脑挫伤经过时间的生物学指标之一。     

人外周血白细胞端粒DNA长度变化与性别的关系

目的 探讨人外周血白细胞端粒DNA长度变化与性别的关系。方法 选取123例不同年龄健康人外周血样本，其中男性63例，女性60例，酚氯仿法抽提人基因组DNA，采用地高辛标记探针，通过Southern Blot方法检测端粒DNA限制性酶切片段(TRF)长度的变化。结果 123例外周血白细胞端粒TRF平均长度随年龄增长而逐渐缩短，TRF随年龄缩短的速度是不均一的，且呈现出性别差异。结论 人外周血白细胞端粒DNA长度随年龄缩短的变化速率具有性别差异，通过端粒DNA长度推断个体年龄需考虑到性别因素。     

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.