液化石油气与煤气中毒检验的异同

目的 研究液化石油气与煤气中毒鉴定的异同。方法 将实验小白鼠、SD大鼠及家兔分别经液化石油气和煤气染毒,测定中毒后血中碳氧血红蛋白饱和度(HbCO%)及丙烷。结果 煤气中毒家兔体内碳氧血红蛋白饱和度达及49.95%;煤气中毒死亡小白鼠及大鼠体内HbCO%大于60%;液化石油气中毒死亡的家兔、小白鼠及大鼠血中检出丙烷,而体内HbCO%与正常的家兔、小白鼠及大鼠体内HbCO%无明显差异。结论 煤气中毒可通过测定其体内HbCO%进行鉴定;液化石油气中毒后体内HbCO%未见明显升高,可通过测定血中丙烷进行鉴定。     

54例氯化琥珀胆碱中毒案件的法医学分析

目的观察分析氯化琥珀胆碱中毒案件的法医学表现,以期提高氯化琥珀胆碱中毒的检验鉴定。方法收集54例氯化琥珀胆碱中毒案例,通过病理学、毒理学变化及案件特点进行回顾性分析,观察氯化琥珀胆碱中毒的检验鉴定规律。结果氯化琥珀胆碱中毒的病理学表现以急性肺淤血、肺水肿等一般猝死改变为主,部分死者心肌排列紊乱及断裂。死者心血中均检见琥珀胆碱成分,皮肤组织部分检见琥珀胆碱成分。结论氯化琥珀胆碱中毒具有死亡快、手段隐蔽、难以抢救、易漏检等特点。对于猝死案件、死因可疑案件应将氯化琥珀胆碱作为常规检验指标,防止此类案件的未检或漏检。     

液化石油气致死1例

法医在实际工作中常会遇到一氧化碳（CO）意外中毒死亡的案例,而用未经燃烧的液化石油气伪装意外致人死的罕见。笔者曾遇一例,报道如下。１案例资料１９９７年７月３１日,浙江省某村报称沈家发生煤气中毒,沈某被送至医院时已死亡,其夫姚某经治疗后脱险。尸体检验：尸体尸斑呈鲜红色,两眼睑及结膜有少量散在点状出血,球结膜苍白,上唇微紫,口腔内可闻及类似臭鸡蛋味,系液化石油气味（液化石油气原本无色无味无刺激,为防危险加入别的成份所致）,指甲轻度青紫。左颞肌有３cm×２cm出血,颅骨无骨折,脑表面血管扩张。充血、水肿,…     

医源性溺死1例分析

医源性溺死是指医疗行为中由于治疗不当引起液体进入气管、支气管和肺部 ,妨碍气体交换而导致窒息死亡。在临床上因为洗胃直接导致的死亡较为鲜见 ,笔者曾遇一例因可疑鼠药中毒在医院用自动洗胃机洗胃过程中死亡的医疗纠纷案例。死者家属认为患儿的死亡是由于洗胃操作不当不慎所致 ,而院方则称患儿系鼠药中毒抢救无效死亡 ,与医院洗胃无关。为正确处理此案 ,卫生部门组织法医等有关专家对死者进行解剖检验发现洗胃液未进入胃内 ,毒化检验排除中毒 ,尸体外表征象及内部改变符合缺氧窒息死亡特点 ,病理检验结果提示肺脏兼有水肿和气肿两种特征…     

大鼠血液中HbCO随吸入CO浓度和时间的变化

目的研究不同一氧化碳(carbon monoxide,CO)浓度下中毒大鼠的行为学特征、存活时间、碳氧血红蛋白(carboxyhemoglobin,HbCO)饱和度变化规律,为法医学实践中CO中毒死亡案件提供实验依据。方法将160只SD大鼠随机分为4组。自制染毒装置,使大鼠分别在CO浓度为1 250、3 750、6 250 mg/m~3及持续通入CO状态下染毒致死亡。观察不同CO浓度中毒大鼠的行为学特征,记录存活时间,采用分光光度法检测心血HbCO饱和度,并提取脑、心脏、肺、肝等器官进行组织病理学观察。结果 CO中毒大鼠的行为学特征表现为肢体瘫软、反应迟钝。随着CO浓度的升高,大鼠存活时间逐渐缩短,心血HbCO饱和度逐渐升高。在CO浓度为1 250 mg/m~3条件下,发现3例心血HbCO饱和度明显低于致死饱和度,其余各组未发现心血HbCO饱和度低于致死饱和度的情况。结论建立的不同浓度下CO中毒死亡动物模型,操作简单,重复性好,为进一步研究CO中毒及其他吸入性有毒气体的法医学研究奠定了基础。     

胸腹部遭受外力致食物返流引起吸入性窒息死亡2例

1案例资料案例1李某,男,14岁。因琐事打架时被同学用脚踢中胸部后倒地不省人事,即送到医院时已死亡。尸表检验见：尸斑暗紫红色,指甲发绀,双眼睑结膜可见密集点状出血,口唇粘膜青紫出血,左胸部有片状出血,背腰部可见大量出血斑点。解剖见：气管、支气管近端有大量菜叶、米粒等食物残渣,气管、支气管粘膜见较多出血点。双肺淤血水肿明显,各肺叶表面及肺叶间裂见出血,     

吸入性氰化物中毒死亡2例

在法医实践中,氰化物中毒死亡其案件性质多见自杀和他杀.而意外者少见.氰化物进入体内的途径主要以胃肠途径多见,而吸入性中毒较为罕见,且易被忽视,笔者曾遇到3例,报告如下:1 案例介绍案例1、1994年4月28日上午7时,在某黄金冶炼厂施工的外地民工纪×(男,32岁)、陈×(男,28岁)在宿舍内死亡.现场勘查:宿舍面积为5m~2,门窗关闭,死者身着短裤死于床上,现场物品整齐,室内西侧有一宽0.8m,深为1m的污水沟穿过,无任何覆盖,污水系冶炼车间所排.尸检所见:尸斑呈鲜红色,四肢僵直,眼球突出,睑结膜见出血点,口唇紫绀,气管粘膜充血水肿,心血呈鲜红色不凝,心肺浆膜有斑点状出血,腔内有少量血性泡沫,闻及苦杏仁味.肺瘀血水肿.提取心血、污水进行毒化检验:血中CN~-含量为0.37g/L,PH=3.7.系生前吸入氰化氢中毒死亡.     

尿液溺死尸解1例

l案例某女，25岁，于某日在家中发病，送往医院途中死亡。尸解发现。死者身长158cm，发育正常，双侧眼球结膜点状出血，口唇紫绀明显。腹膨隆。外阴少许血迹附着。四肢甲床紫绀明显。体表未见暴力迹象。头皮未见出血，颅骨未见骨折，颅内未见出血。脑切面未见挫伤出血；颈部分层解剖未见肌肉、甲状腺及舌下腺出血，舌骨及甲状软骨未见骨折。肋骨未见骨折，双肺表面点状出血，气管及支气管中充满淡黄色液体，有刺激味，双肺切面呈红色，指压有白色泡沫状液体溢出；心前墨外膜见点状出血，心冠状动脉及瓣膜未见异常。腹腔见子官底高于耻骨联合…     

混合性化合物吸入致2人死亡1例

正1案例资料1.1简要案情李某,男,50岁。2012年5月29日,在为一罐装车清洗内部时倒在罐内,工友符某(男,43岁)进入罐内查看时也倒在罐内,后经抢救无效2人均死亡。1.2尸体检验死后2日尸检,两死者共性解剖所见:尸斑呈暗紫红色,双手十指甲床明显紫绀;脑沟变浅、脑回变宽,小脑扁桃体表面见压迹;喉头水肿,气管周围片状出血,气管及支气管见暗红色液体。此外,符某肾切     

一起断肠草急性中毒死亡案件的法医毒物学分析及文献总结

本文旨在为断肠草（钩吻）中毒死因判定提供参考数据和病理资料。对一例口服自制中药致钩吻中毒死者进行尸体检验、组织病理检验、毒物检验，采用组织细胞染色和显微镜观察进行病理检验，采用液相色谱–质谱对心血、中药汤进行毒物检验，查阅了钩吻中毒的相关文献，总结钩吻中毒的中毒情况、中毒症状及死后血液或组织中的含量。钩吻中毒死亡案例报道较多，但死后毒物学数据较少，本例死者中毒的毒性成分主要是钩吻素子、钩吻素甲、钩吻素己，血液中浓度分别为77.4、30.3、37.1 ng/mL；脏器组织病理检验发现窦房结动脉狭窄、窦房结区心肌纤维化，钩吻中毒的典型特征。急性钩吻中毒，脏器组织病理检验难以发现典型特征，但中毒死后毒物检验数据的积累可为死因判定提供基础数据，为相关案件的死因鉴定提供参考。     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

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.     

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.