星形胶质细胞及其标志蛋白GFAP在脑损伤时间推断中的研究进展

推断脑损伤时间是法医学需要解决的重要问题之一。中枢神经系统受到损伤后，损伤部位常由星形胶质细胞进行修复，并通过增生形成胶质瘢痕。在此过程中，星形胶质细胞的形态、数目、胞内酶、胶质原纤维酸性蛋白（GlialFibrillalyAcidichaein，GFAP）的量及其基因表达均会发生改变。此外，星形胶质细胞分泌一系列细胞因子（包括神经营养因子），并表达其受体。这些改变均与伤后时间过程有关，有可能用于推断脑损伤时间。互星形胶质细胞的形态、分类及功能中枢神经系统中有多种间质细胞，被统称为神经胶质细胞（Nde），其数量多（为神经元…     

大鼠弥漫性脑损伤中血管内皮生长因子表达变化的实验研究

目的　确定弥漫性脑损伤后脑内血管内皮生长因子的表达变化。　方法　采用Marmarou自由落体装置撞击大鼠颅骨制作弥漫性脑损伤模型 ,伤后 1h、3h、6h、12h、1d、3d、5d、7d取脑组织 ,用免疫组织化学S-P法染色并用MISA图像分析系统进行图像分析。　结果　脑损伤后VEGF表达变化分为两个阶段 :第一阶段表达峰值为伤后 6h ,阳性信号位于神经元内 ;第二阶段表达峰值为伤后 5d ,阳性信号除神经元外还可见于胶质细胞。　结论　VEGF在弥漫性脑损伤中表达的时序性变化规律可望为脑损伤形成时间及伤后存活时间提供参考。     

大鼠弥漫性脑损伤中血管内皮生长因子表达变化的实验研究

目的确定弥漫性脑损伤后脑内血管内皮生长因子的表达变化.方法采用Marmaro u自由落体装置撞击大鼠颅骨制作弥漫性脑损伤模型,伤后1h、3 h、6 h、12 h、1d、3d、5 d、7d取脑组织,用免疫组织化学S-P法染色并用MISA图像分析系统进行图像分析.结果脑损伤后VEGF表达变化分为两个阶段:第一阶段表达峰值为伤后6h,阳性信号位于神经元内;第二阶段表达峰值为伤后5d,阳性信号除神经元外还可见于胶质细胞.结论 VEGF在弥漫性脑损伤中表达的时序性变化规律可望为脑损伤形成时间及伤后存活时间提供参考.     

脑挫伤大鼠胶质细胞GFAP、S100的表达及其损伤时间的推断

目的观察大鼠实验性脑挫伤后胶质纤维酸性蛋白(GFAP)和S100的表达,观察脑损伤后星形胶质细胞随脑损伤时间的变化规律,研究其在脑损伤及神经修复中的作用。方法建立脑挫伤模型,利用免疫组化染色(SP法)观察大鼠脑挫伤后GFAP、S100在伤后不同时间星形细胞中的表达。并应用图像分析技术对其作定量统计分析处理。结果(1)伤后1h时GFAP阳性表达开始增多,阳性物质表达随时间大致呈线性上升7d达最大值,然后阳性物质染色强度和面积呈下降趋势。(2)伤后12h组可见S100阳性表达活性增高,S100阳性细胞数目逐渐增多,5d时达高峰后显著下降,但仍高于对照组。结论脑挫伤后星形胶质细胞的表达水平的变化有一定时间规律性,在脑挫伤时间推断中及神经组织修复中有一定作用。     

体外培养大鼠大脑皮质星形胶质细胞损伤后bFGF的表达

目的观察体外培养星形胶质细胞损伤后碱性成纤维细胞生长因子（basic fibroblast growth fac-tor,bFGF）的表达变化,进一步了解脑损伤修复的分子机制,以期为法医病理学鉴定提供更多的依据。方法取出生后24h内SD大鼠大脑皮质进行星形胶质细胞体外分离培养和纯化,将其随机分为对照组,损伤后30min和1、3、6、12、24h及3、7d组,应用ABC法检测不同时间段bFGF表达的差异。结果体外培养星形胶质细胞的纯度达95%以上。对照组有少量的bFGF蛋白表达。机械性损伤后1～3h,bFGF反应强度开始有变化,6～12h明显增强,24h达高峰,3d以后开始下降。结论机械性划痕损伤后bFGF表达与在体动物实验模型一样具有时序性变化规律,仅表达时间提前,说明损伤后bFGF表达可为脑损伤时间的推断依据之一;体外培养细胞损伤模型对组织细胞损伤的分子机制研究具有一定意义。     

神经生化标志物S100β蛋白研究进展

S100β是一类钙离子结合蛋白,是轴突的生长因子,由神经系统胶质细胞分泌,广泛分布于神经组织中,在正常情况下发挥重要的生理作用,但分泌过高具有神经毒性。脑损伤后血清中S100β水平有时间的规律性,并与脑损伤程度有密切关系,可以作为脑损伤后神经生化新标识物。本文综述了近年来的S100β蛋白的分子生物学基础、神经生理作用及其在神经组织损伤、疾病中的作用机制。     

《法医学杂志》2003年第19卷文题索引

法医病理重度颅脑损伤后GDNF表达的实验研究…王欣,廖志钢,刘敏,等(1):1实验性脑挫伤后caspase-1表达的研究……陶陆阳,陈溪萍,丁梅,等(1):4实验性大鼠脑震荡后C-FOS蛋白表达的研究…………………………………汪枫,李永宏,胡永良(1):8皮肤切创组织IL-2、TNF-α时间相关性表达的ELISA分析………………………王慧君,丁云川(1):10大鼠皮肤钝器伤血管内皮生长因子表达变化的研究…………………………李梅,黄培军,刘敏,等(1):13广泛软组织挫伤后器官形态学的研究……李戈,吕俊苞,姚青松,等(1):18创伤性脑损伤与细胞凋亡……………史为栋,…     

大鼠脑损伤后GDNF表达变化的时间规律性研究

目的探讨大鼠脑损伤后胶质源性神经营养因子(GDNF)在神经元、神经胶质细胞中表达变化的时间规律性。方法以冲击应力σd为355.09kPa致大鼠脑损伤后,于不同时问段分别应用原位杂交、免疫组化、免疫组化双染色技术检测GDNF mRNA和蛋白的表达强度,用图像分析系统测定阳性反应物平均灰度,进行统计学分析。结果正常对照组GDNF mRNA和蛋白弱表达,伤后15min开始表达呈增强趋势,分别于伤后1d、2d,表达至峰值,平均灰度值分别为133.08±4.53、125.05±2.00,与对照组、邻近上组比较均具有显著性差异(P<0.05),并维持高水平表达至伤后7d,平均灰度值分别为116.65±1.31、114.20±1.68,与对照组比较具有显著性差异(P<0.05)。表达至峰值前,阳性细胞多为神经元,之后以神经胶质细胞为主。结论脑损伤后GDNF mRNA及蛋白的表达具有时间规律性,GDNF阳性细胞种类存在变化,可作为法医学推断脑损伤形成时间的指标。     

HIF-1α、IGF-1表达与脑挫伤时间的相关性

目的探讨大鼠脑挫伤后低氧诱导因子-1α(HIF-1α)和胰岛素样生长因子-1(IGF-1)表达的变化规律。方法通过组织学和免疫组织化学法(SABC法)对正常及伤后不同时间HIF-1α、IGF-1蛋白的表达进行检测,并作统计学分析。结果正常对照组神经细胞偶见HIF-1α表达,IGF-1表达呈弱阳性。脑挫伤后HIF-1α和IGF-1的表达主要位于大脑皮质、脑干和海马的神经元细胞和神经胶质细胞中,并以神经胶质细胞为主。伤后2h挫伤区周围神经细胞可见HIF-1α蛋白阳性表达增加,24h达高峰,14d后恢复正常;伤后6hIGF-1蛋白阳性表达增加,3d达高峰,14d后恢复正常。各实验组与对照组比较有显著性差异(P<0.05)。结论脑损伤后HIF-1α、IGF-1蛋白的表达具有一定的时间规律性,可望用于法医病理学推断脑损伤时间。     

大鼠原发性脑干损伤后S100B和GFAP的表达变化

目的观察大鼠原发性脑干损伤后脑干组织中S100B、胶质纤维酸性蛋白(glial fibrillory acidic protein,GFAP)的表达变化,探讨其与脑干损伤时间的变化规律及在损伤中的作用机制。方法建立机械性打击脑干损伤动物模型,利用HE染色、Gless嗜银染色和SP免疫组织化学法观察脑干组织中S100B、GFAP在损伤后不同时间的表达,并应用图像分析技术对其进行统计学分析。结果 S100B阳性表达于伤后30 min开始增多,随时间延长逐渐升高,于24 h达到高峰后开始下降,并于72 h基本降至正常水平;GFAP阳性表达于伤后30 min开始升高,48 h达到高峰后开始下降,但仍高于对照组。结论原发性脑干损伤后S100B、GFAP的表达具有时间规律性,在原发性脑干损伤时间的推断及神经修复过程中具有一定的作用。     

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.     

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.     

<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.     

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).     

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.      

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.     

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.