共有等位基因数判别函数法在全同胞关系鉴定中的应用

目的建立共有等位基因数判别函数的全同胞鉴定方法,探讨检测基因座数目对鉴定的影响。方法根据344对全同胞和两两随机组合的3693对无关个体的19、21和39个常染色体STR分型结果,统计共有等位基因数,并利用SPSS软件中的Fisher判别分析法,分别建立全同胞-无关个体的判别函数及后验概率。结果同胞对和无关个体对共有等位基因数均符合正态分布,具有显著性差异,19、21和39个STR基因座同胞组判别函数分别为:L同胞=3.336×S19-40.484,L同胞=3.452×S21-46.289,L同胞=3.368×S39-84.891;无关个体组分别为:L无关=1.675×S19-10.725,L无关=1.758×S21-12.523,L无关=1.873×S39-26.738;平均错判率分别为2.060%、1.705%和0.570%。结论共有等位基因数判别函数法在全同胞-无关个体鉴定中具有应用价值,且检测基因座越多越有利于全同胞鉴定,降低错判风险。     

应用常染色体STR基因座共有等位基因数判别全同胞关系

目的建立基于常染色体STR基因座共有等位基因数的全同胞关系判别标准。方法根据280对全同胞及2003对无关个体Identifiler系统15个STR基因座的分型结果,对15个STR基因座的共有等位基因数（S15）和全同胞指数（FSI）进行统计,应用SAS8.2软件包得出Fisher判别函数并与ITO法结果进行比较。结果全同胞对及无关个体对中共有等位基因数目均符合正态分布。采用Identifiler系统15个STR基因座共有等位基因数进行全同胞关系判别时,判别函数分别为：ZFS=3.26970S15-31.51174和ZUI=1.70058S15-8.52411。用上述判别函数进行全同胞/无关个体关系判别时的平均错判率为0.0298。15个STR基因座共有等位基因数法、CODIS13个STR基因座共有等位基因数法与ITO法判别结果差异无统计学意义。结论应用常染色体STR基因座的共有等位基因数判别全同胞关系简便、可信,易于掌握且不受STR基因座等位基因频率的影响。     

依据共有STR基因座数判别全同胞关系

目的建立并探讨基于共有STR基因座数的全同胞关系判别方法。方法根据280对全同胞（fullsibling,FS）及2 003对无关个体（unrelated individual,UI）Identifiler系统15个STR基因座的分型结果,采用计数法计算全不同基因座数（A0）、半相同基因座数（A1）和全相同基因座数（A2）,依据ITO法计算每对受试者的全同胞指数（FSI）,应用判别分析得出基于共有基因座数或FSI进行全同胞及无关个体关系判别的Fisher判别函数,并比较其判别效能。结果全同胞对中的A1、A2和无关个体对中的A0、A1均呈正态分布,全同胞对中的A0和无关个体对中的A2均呈偏态分布。A1在两组人群中的分布差异无统计学意义（P〉0.01）。同时采用A0和A2建立的全同胞及无关个体关系的判别函数分别为ZFS=0.99817A0＋4.24442A2-12.77970和ZUI=2.014 56 A0＋1.546 58 A2-7.280 76。采用上述判别函数进行全同胞及无关个体关系判别的平均错判率为0.049 0。上述判别函数的判别效能与基于FSI的判别函数的判别效能差异无统计学意义。结论可以采用Identifiler系统的共有基因座数进行全同胞及无关个体关系的判别,所建立的判别公式的判别效能与经典ITO法相近。     

ITO法和判别函数法在同胞关系鉴定中的应用

目的探讨ITO法和判别函数法在全同胞、半同胞关系鉴定中的应用价值。方法根据500对全同胞、50对半同胞及500对无关个体的15个STR基因座（PowerPlex^TM 16体系）的分型结果,采用ITO法分别计算全同胞关系指数（FSI）、半同胞关系指数（HSI）及其比值（FSI：HSI）。比较三组配对个体的等位基因匹配情况,计算分型结果全不同的基因座数（x0）、半相同的基因座数（x1）和完全相同的基因座数（x2）,利用SPSS 13．0分析软件建立全同胞、半同胞和无关个体的判别函数。结果（1）以FSI≥19、FSI〈1作为全同胞与无关个体的判别标准,交互准确率为96.4％;以HSI≥19、HSI〈I作为半同胞与无关个体的判别标准,交互准确率为85.3％;以FSI：HSI≥1、FSI：HSI〈1作为全同胞与半同胞的判别标准,交互准确率为87．5％。（2）分别建立了全同胞-半同胞-无关个体、全同胞-无关个体、半同胞-无关个体、全同胞-半同胞4组判别函数．判别函数交互准确率为84．4％～97．7％,其中同胞-无关个体判别准确率最高。结论ITO法与判别函数法在全同胞、半同胞鉴定中均具有较高的应用价值。     

Y染色体微缺失和突变的全同胞关系鉴定

目的探讨Y染色体微缺失和突变时,两男性个体间的全同胞关系鉴定。方法提取两样本DNA,检测Y-STR分型及常染色体STR分型,通过IBS法、ITO法及全同胞-无关个体判别函数法计算两个体间的全同胞关系。结果 33个Y-STR基因座中有2个基因座存在突变,其中一样本存在19个基因座的缺失。两样本IBS为53,大于阈值42;累积全同胞关系指数为1.36×10~(16),远远大于19;全同胞-无关个体判别函数D_(FS2)D_(R2)。因此倾向于认为两个体为全同胞。结论对于Y染色体微缺失和突变需要进行父系鉴定的情况,可以综合应用IBS法、ITO法以及全同胞-无关个体判别函数法以得出更为可靠的鉴定意见。     

判别函数在同胞鉴定中的应用

目的探讨判别函数法在全同胞与半同胞鉴定中的应用价值。方法根据360对全同胞、90对半同胞及360对无关个体的15个STR基因座分型结果,计算全不同(X0)、半相同(X1)和完全相同(X2)的基因座数目,分别根据DFS1=3.898X0+3.973X1-19.481,DHS1=5.687X0+5.300X1-35.112及DR1=7.309X0+5.533X1-44.941的全同胞/半同胞/无关个体判别函数、DFS2=3.872X0+3.931X1-18.895及DR2=7.303X0+5.473X1-44.298全同胞/无关个体判别函数和DHS3=10.227X0+10.436X1-66.102及DR3=11.863X0+11.089X1-79.494半同胞/无关个体判别函数进行判别。结果判别准确率:①用全同胞/半同胞/无关个体判别函数,全同胞组为83.61%,半同胞组为81.11%,无关个体组为83.06%;②用全同胞/无关个体判别函数,全同胞组为96.39%,无关个体组为98.61%;③用半同胞/无关个体判别函数,半同胞组为88.89%,无关个体组为85.00%。结论本文3种判别函数可应用于同胞鉴定,尤其运用全同胞/无关个体判别函数判断同胞关系准确率高,有较高的应用价值。     

共有基因数在同胞鉴定中应用的研究

目的　探索利用两个体间共有基因数目资料进行同胞关系鉴定的应用价值。方法　根据 80 7对同胞及无关个体的 13个STR基因座的分型结果 ,进行统计学计算。结果　同胞间及无关个体间共有基因数目均符合正态分布 ,分别得到同胞及无关个体关系的判别函数和后验概率 ,以及该方法的平均错判率。其中同胞组判别函数为 :L同胞 =-2 7 0 870 3 +3 2 0 2 3 2S (S为共有基因个数 ) ;无关个体组判别函数为 :L无关 =-7 495 63 +1 685 0 9S ,用上述判别函数进行同胞 /无关个体关系判别时的平均错判率为 0 0 2 65。结论　当共有基因数目大于 17或小于 8时 ,两个体为同胞或无关个体的后验概率分别大于 0 9980和 0 9994。此方法不失为同胞关系鉴定的可信度较高的方法。     

IBS法鉴定全同胞关系的错判概率分析

目的以随机模拟法进行IBS鉴定全同胞关系的错判概率分析。方法分别在19、29、39个常染色体STR检测系统上,以随机模拟法产生1000万对全同胞和无关个体样本,按照《生物学全同胞关系鉴定实施规范》采用IBS法鉴定全同胞关系,统计假阳性概率和假阴性概率。结果在19个STR检测系统上,按照规范的IBS评分标准的假阳性概率和假阴性概率分别为1.6×10~(-4)和1.4×10~(-4);在29个STR检测系统上的假阳性概率和假阴性概率分别为2.4×10~(-4)和2.3×10-6;在39个STR检测系统上的假阳性概率和假阴性概率分别为2.9×10~(-4)和0。结论规范中IBS法错判概率极低,判定结果保守,具有很好的应用价值。     

IBS评分法鉴定全同胞关系及其临界值查询表的构建CSCD

目的建立包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能查询表。方法收集267对全同胞和360对无关个体血样,采用Goldeneye^(TM) 20A体系进行19个常染色体STR基因座的分型,按照《生物学全同胞关系鉴定实施规范》采用IBS评分法判定全同胞关系。通过理论推算,计算包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能。结果按照规范的IBS评分标准对全同胞和无关个体的鉴别效能为0.764 0,错判率为0,理论推算和样本观察值相符。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表构建成功。结论该规范的IBS评分法检测效力较高,错判率极低,判定结果相对保守。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表为全同胞鉴定的结果评判提供了重要的参考数据,具有很好的应用价值。     

IBS评分法鉴定全同胞关系及其临界值查询表的构建

目的建立包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能查询表。方法收集267对全同胞和360对无关个体血样,采用Goldeneye~(TM) 20A体系进行19个常染色体STR基因座的分型,按照《生物学全同胞关系鉴定实施规范》采用IBS评分法判定全同胞关系。通过理论推算,计算包含不同个数STR基因座检测体系在不同错判标准下的IBS临界值和检测效能。结果按照规范的IBS评分标准对全同胞和无关个体的鉴别效能为0.764 0,错判率为0,理论推算和样本观察值相符。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表构建成功。结论该规范的IBS评分法检测效力较高,错判率极低,判定结果相对保守。包含不同个数STR基因座检测体系的全同胞鉴定IBS评分临界值查询表为全同胞鉴定的结果评判提供了重要的参考数据,具有很好的应用价值。     

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.     

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.     

The Brahman and the Word Principle (Śabda)

The literature of Bhartṛhari and Maṇḍana attention in contemporary times. The writings of the prominent linguistic philosopher and grammarian Bhartṛhari and of Manḍana, an encyclopedic scholar of later seventh century and most likely a senior contemporary of Śaṅkara, shape Indian philosophical thinking to a great extent. On this premise, this study of the influence of Bhartṛhari on Maṇḍana’s literature, the scope of this essay, allows us to explore the significance of Bhartṛhari’s writings, not only to comprehend the philosophy of language, but also to understand the contribution of linguistic philosophy in shaping Advaita philosophy in subsequent times. This comparison is not to question originality on the part of Maṇḍana, but rather to explore the interrelationship between linguistic philosophy and the monistic philosophy of the Upaniṣadic tradition. Besides excavating the role of Bhartṛhari writings on the texts of Maṇḍana, analysis this will reveal the interrelatedness of the Advaita school of Śaṅkara often addressed as ‘pure non-dualism’ (Kevalādvaita) and the Advaita of Bhartṛhari, identified as ‘non-dualism of the word-principle’ (Śabdādvaita).     

The Realism of Universals in Plato and Nyāya

It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals (sāmānya/jāti) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. This paper draws upon the primary texts to identify the following metaphysical, epistemological, semantic and soteriological roles that universals play in the philosophy of Plato and of Nyāya and Vaiśeṣika:

Metaphysical: causal of the existence of x Metaphysical: constitutive of the identity/essence of x Epistemological: cognitively causal (i.e. of the cognition of one over many) Epistemological: epistemically causal (i.e. of knowledge of x) Semantic: necessary condition of speech and reason Epistemological: vindicatory of induction (Nyāya only) Metaphysical: explanatory of causation (Nyāya only) Soteriological: cathartic contemplation (Plato only)

These roles provide us with motivations or reasons to believe that universals exist. As we examine these motivations, we find pressures mounting against our assimilating Platonic forms and the universals of Nyāya and Vaiśeṣika in the discourse about common properties. It is especially when we appreciate the utterly different contribution that universals make in securing our highest welfare that we realize how Plato and the two sister schools are not so much talking somewhat differently about the same thing, but talking somewhat similarly about different things. This better understanding of this difference in these philosophies opens a route for our better understanding of their unique contributions in the ongoing dialogue of philosophy.     

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 Descent of Power: Possession,Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta

This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (b) give insight into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific and significant issue in the phenomenological study of religion generally. An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations vol. 4, published by Samvad India, New Delhi, India. This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College, Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the passage beginning at MVT 2.14.     

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.     

Without Negative Origins and Absolute Ends: A Jurisprudence of the Singular

This paper is a preparatory analysis for a jurisprudence of the singular. Through a critical analysis of the negativity and the absolving character of the transcendental metaphysics of law and justice it reads mainly through M. Heidegger, Heraclitus, G. Agamben and J-L. Nancy a realignment of the questioning of justice that takes its provisional name in ‘dike’, at thepoint where the routes of ontology, the juridical and the political intersect and reveal the pseudo-propriety of their presuppositions. Without the transcendental dialectical discourse of the origin and its absolving-absolute ‘ends’, this paper re-poses the urgency of thinking the singular-multiple ‘right’ otherwise. This revised version was published online in July 2006 with corrections to the Cover Date.     

<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.