皮肤烧伤愈合过程中磷酸化JNK的变化

目的观察烧伤后人皮肤磷酸化JNK（p-JNK）的变化特点,初步探讨烧伤后创面愈合的分子机制。方法取12例烧伤后住院植皮患者的烧伤周边区皮肤为烧伤周边皮肤组;另取正常皮肤12例为正常皮肤组。应用免疫组织化学方法和常规HE染色检测p-JNK在皮肤烧伤周边区和正常皮肤组织中的变化情况。结果正常皮肤组织中表皮基底层细胞的胞浆和胞核内有p-JNK阳性着色,阳性细胞率为（8.8±1.3）%。在烧伤周边皮肤组中,p-JNK阳性着色主要定位于表皮细胞和部分炎症细胞中,阳性细胞率上升至（31.2±3.3）%,明显高于正常皮肤组织（P〈0.01）。结论烧伤后人皮肤p-JNK的变化可能与创面愈合有关。     

小鼠皮肤创伤愈合过程中IL-10在不同表达部位的组化定量研究

目的探讨小鼠皮肤创伤愈合过程中IL-10在不同表达部位的变化与损伤时间的关系。方法应用免疫组织化学技术和形态计量法,对小鼠不同时程皮肤切创组织中IL-10不同表达部位(表皮细胞及表皮下组织的浸润细胞)的变化进行研究。结果皮肤切创前后表皮层均有阳性表达,切创后1～3h表皮细胞阳性表达水平迅速升高,24h时降至较低水平,伤后48h表达水平再次升高,96h后逐渐回复到正常水平;表皮以下阳性部位主要是浸润的单核/巨噬细胞,损伤6h后阳性细胞在真皮、皮下组织及创口肉芽组织内逐渐增多,于伤后72h达最大值(51.41±3.12)%,96～168h阳性细胞数逐渐减少(29.38±2.64)%～(5.56±4.74)%。结论皮肤创伤修复过程中IL-10在不同表达部位的变化特点与皮肤损伤时间相关,检测其表达变化可望用于损伤时间推断。     

小鼠皮肤切创愈合过程中α7nAChR表达与损伤时间关系

目的检测皮肤切创愈合过程中α7nAChR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 blot方法检测切创后不同时间段皮肤中α7nAChR的表达。结果免疫组织化学结果显示,对照组α7nAChR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切创皮肤损伤区及周边区可见少量多核粒细胞和单核细胞表达α7nAChR,1～3d以单核细胞阳性表达为主,5～14d以成纤维细胞为主。α7nAChR阳性细胞率于伤后1d开始升高,伤后7d达最高峰,随后逐渐下降。经Western blot检测显示,对照组及各实验组均有α7nAChR阳性条带,其中伤后7d为α7nAChR表达高峰。结论α7nAChR在小鼠皮肤切创愈合过程中呈现一定的时序性变化。     

小鼠皮肤切创愈合过程中Ⅱ型大麻素受体的表达

目的观察皮肤切创愈合过程中CB2R表达变化的时问规律性。方法 健康小鼠50只,随机分为10组,建立皮肤切创模型,应用免疫组织化学技术及Westernbloting方法检测切创后不同时间段小鼠背部正中皮肤CB2R的表达。结果免疫组织化学结果显示,对照组CB2R表达于表皮、毛囊、皮脂腺、皮肌层、血管平滑肌、神经纤维外膜及神经纤维束束膜;伤后6h损伤区及周边区多核粒细胞少量表达CB2R,12～24h以单个核细胞阳性表达为主,3d以单个核细胞和梭形成纤维细胞表达为主,5～14d以梭形成纤维细胞为主。CB2R阳性细胞率于0h～3d逐渐升高,5d达最高峰,随后逐渐下降。经Westernblotting检测显示,对照及各个损伤时间段都有CB2R阳性条带,其中5d为CB2R表达高峰。结论小鼠皮肤切创愈合过程中,CB2R于损伤区及周边区多核粒细胞、单个核细胞、梭形成纤维细胞中表达,并具有规律性,提示CB2R可能参与皮肤损伤愈合,并可用于皮肤损伤时间的推断。     

小鼠皮肤切创愈合过程中M_3型乙酰胆碱受体的表达

目的 探讨小鼠皮肤切创愈合过程中损伤区M3受体的表达及其随时间的变化规律.方法 应用免疫组织化学染色和Western印迹技术检测小鼠皮肤切创后不同时间段M3受体的变化情况.结果 正常皮肤组织的表皮、毛囊、皮脂腺、汗腺、皮肌层等均表达M3受体.伤后6～12h,损伤区M3受体阳性细胞以多形核粒细胞为主;1～3d,M3受体阳性细胞以单个核细胞和成纤维细胞为主;5～14d,M3受体阳性细胞主要为成纤维细胞.阳性细胞率在伤后6～12h逐渐增高,12h达高峰,1～5d略有下降,但保持较高水平,7d阳性细胞率再次达到峰值,随后逐渐降低.通过Westem印迹法检测显示,各个时间段均有M3受体阳性条带,其中12h和7d为M3受体两个表达高峰.结论 多形核粒细胞、单个核细胞和成纤维细胞均表达M3受体,提示其可能在皮肤切创愈合过程中起重要的作用;M3受体表达的规律性变化可用于损伤时间的推断.     

小鼠皮肤切创愈合过程中caspase-9、-3表达的研究

目的研究caspase-9、-3在小鼠皮肤切创愈合过程中的表达及其变化规律。方法在小鼠背部正中制作皮肤全层切创模型,应用免疫组化染色技术观察切创及切创周边区内caspase-9、-3的表达情况,以无切创的小鼠皮肤作为对照。结果对照组中caspase-9、-3表达于表皮层,毛囊及皮脂腺。伤后3h损伤区及损伤周边区中可见少量多核粒细胞表达caspase-9、-3,6~24h,部分浸润的多核粒细胞和单核细胞caspase-9、-3阳性,此后caspase-9、-3阳性细胞逐渐以单核细胞和成纤维细胞为主。伤后caspase-9、-3阳性细胞率逐渐升高并在3d达到高峰,此后逐渐下降,至14d最低。结论caspase-9、-3可能引发正常小鼠皮肤表皮、毛囊和皮脂腺细胞的凋亡并参与正常皮肤细胞的自我更新;在小鼠皮肤切创愈合过程中,caspase-9、-3在多核粒细胞、单核细胞及成纤维细胞中表达,其时序性变化规律可望用于皮肤切创损伤时间的判定。     

IL-33在小鼠皮肤创伤后损伤时间推断中的作用

目的通过观察白细胞介素-33(interleukin-33,IL-33)在皮肤创伤后的时序性变化规律,探讨IL-33在法医学实践中用于损伤时间推断的应用价值。方法利用直径为5mm的圆形锉刀在小鼠背部建造皮肤损伤模型,于伤后1h、3h、6h、12h、1d、3d、5d、7d、10d取损伤处组织,对照组在与创伤组小鼠相同部位取同等大小的皮肤样本。采用苏木精-伊红(hematoxylin-eosin,HE)染色法观察皮肤创伤后愈合过程中的形态学变化,通过Western印迹法、免疫组织化学染色和双重免疫荧光染色法检测皮肤创伤样本IL-33的表达变化。结果Western印迹法结果显示,伤后3h,IL-33蛋白表达稍有下降,6h后IL-33蛋白表达逐渐增加,于伤后3d达峰值,随后逐渐减少。免疫组织化学染色结果显示,在对照组皮肤的表皮、毛囊、皮脂腺及真皮中固有细胞有少量IL-33阳性表达,伤后3h,IL-33阳性细胞率开始增加,伤后3d达到峰值,随后逐渐减少。双重免疫荧光染色结果显示,伤后1~3d,IL-33阳性表达细胞主要为巨噬细胞,伤后5~7d,IL-33阳性表达细胞主要为肌成纤维细胞。HE染色结果显示该皮肤损伤模型创口愈合过程符合炎症的病理学发展规律。结论IL-33有望成为法医学推断皮肤损伤时间的参考指标。     

小鼠皮肤切创愈合过程中c-jun的表达

目的探讨小鼠皮肤切创愈合过程中损伤区c-jun的表达及不同损伤时间c-jun的变化规律。方法应用免疫组织化学染色和Western印迹技术检测小鼠皮肤切创后各个时间段c-jun的表达变化情况。结果正常组织中有少量c-jun表达。伤后3～12h损伤区c-jun主要表达在中性粒细胞中,1～5dc-jun阳性细胞主要以单个核细胞和成纤维细胞为主,7～14dc-jun主要在成纤维细胞中表达。阳性细胞率3～12h逐渐增高,12h达高峰,1～5d有所下降,7d阳性细胞率达第二峰值,10～14d逐渐降低。Western印迹法检测显示各个时间段均有c-jun阳性条带,其中12h和7d为c-jun含量的2个高峰。结论小鼠皮肤切创愈合过程中c-jun在损伤区对诱导中性粒细胞、单个核细胞及成纤维细胞的凋亡可能起着重要作用,同时c-jun表达的规律性变化可用于损伤时间的推断。     

大鼠皮肤挫伤修复过程中caspase-6的表达及其时间规律性

目的探讨皮肤挫伤修复过程中,caspase-6在挫伤区及挫伤周边区不同时间表达的变化规律。方法应用免疫组化染色、Westernblot技术显示caspase-6在皮肤挫伤区及挫伤周边区炎性细胞中的阳性表达和激活情况。结果伤后3h,挫伤区内浸润的少量多核粒细胞的胞质中caspase-6呈弱阳性表达,阳性率为(25.78±1.38)%;伤后12h,阳性表达增强明显,阳性率为(47.70±5.14)%;伤后3d,几乎所有多核粒细胞、单核细胞和成纤维细胞中caspase-6呈强阳性表达,阳性率为(54.58±5.64)%,表达达高峰,以后逐渐下降。Westernblot实验证明,caspase-6酶原表达呈现时间规律性变化。结论大鼠皮肤挫伤修复过程中,caspase-6在挫伤后的炎症反应中发挥重要作用;同时,caspase-6在挫伤区内多核粒细胞、单核细胞及成纤维细胞中的表达呈规律性变化,可对挫伤时间的推断提供参考。     

小鼠皮肤切创愈合过程中p-JNK变化及其与时间的相关性

目的 探讨小鼠皮肤切创愈合过程中损伤区磷酸化JNK（p-JNK）的变化及不同损伤时间p-JNK的变化规律。方法 应用免疫组织化学和Westernblot方法检测小鼠皮肤切创后各个时间段p-JNK的变化情况。结果 正常组织中有少量p-JNK阳性着色。伤后3～12h损伤区p-JNK阳性着色主要在中性粒细胞,1～5dp-JNK阳性着色主要为单核细胞和成纤维细胞,7～14dp-JNK阳性着色以成纤维细胞为主。阳性细胞率3h～1d逐渐增高,1d达到峰值,3～5d有所下降,7d阳性细胞率达第二峰值。10～14d逐渐降低。Westernblot显示各个时间段均有p-JNK的阳性条带,其中12h和3d为p-JNK含量的2个高峰。结论 小鼠皮肤切创愈合过程中p-JNK在损伤区对诱导中性粒细胞、单核细胞和成纤维细胞的凋亡起非常重要的作用。同时P-JNK的规律性变化可用于损伤时间推断。     

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.     

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.     

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.     

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.