MDMA心肌毒性的法医毒理学研究进展

3,4-亚甲基二氧基甲基苯丙胺(MDMA)是近年来在全世界,特别是亚洲地区公共娱乐场所流行性滥用的"摇头丸"的主要药物成分。MDMA主要作用于人体神经系统从而表现出各种神经系统症状。目前的实验研究发现,MDMA对人体多个系统具有毒性作用,其中对心血管系统的毒性损害作用较为显著。本文就近年来针对MDMA心肌毒性机制的法医毒理学研究进展进行综述,为进一步深入研究提供理论信息。     

乙醇-乌头碱致心律失常的毒理分子机制研究进展

乌头属植物是广泛使用的中草药代表之一,乌头碱是其中最主要的毒性成分,主要引起多种心律失常而致死。急性乙醇摄入也可引起心律失常。法医学实践中常遇到乌头类药酒引起的中毒案例。这两者的心肌毒性分子机制有较多共通点,均对心肌细胞膜钠通道、钙通道及钾通道等产生影响。本文通过综述近年来乙醇、乌头碱心脏毒性机制的研究报道,分析讨论乙醇-乌头碱可能共同影响的心肌细胞通道蛋白,为联合中毒致心律失常的分子机制研究提供思路与参考。     

纤维蛋白原在心肌梗死死后诊断的特异性研究

为探讨纤维蛋白原(Fg)在心肌梗死死后诊断的特异性,应用免疫组织化学和图像分析技术,对正常心脏、心肌梗死及其它非梗死性的引起直接或间接心脏损害的情况如心肌炎、窒息、电击死、出血性休克、心挫伤、有机磷中毒等心肌细胞内Fg的变化进行研究。结果发现:正常对照组心肌细胞内未见Fg阳性反应,而心肌梗死、心肌炎、窒息、电击、休克、心挫伤、有机磷中毒等组均可见Fg阳性反应,且各组Fg阳性反应面积与正常对照组存在显著性差异。因此Fg作为心肌梗死死后诊断指标,易受心肌炎、窒息、电击、休克、心挫伤、有机磷中毒等的影响,对诊断心肌梗死的特异性较差。     

纤维连接蛋白在诊断心肌梗死的特异性研究

探讨纤维连接蛋白 (Fn)对心肌梗死死后诊断的特异性。应用免疫组织化学和图像分析技术 ,对正常心脏、心肌梗死及其它非梗死性因素 ,如心肌炎、窒息、电击死、出血性休克、心挫伤、有机磷中毒等 ,直接或间接引起心脏损害时心肌细胞内Fn的变化进行研究。结果发现 :Fn仅在心肌梗死与心肌炎病例出现阳性反应 ,其阳性反应面积同正常对照组存在显著性差异 ,在窒息、电击死、出血性休克、心挫伤、有机磷中毒等病例未见明显阳性反应。Fn作为心肌梗死死后诊断指标仅受心肌炎的影响 ,对诊断心肌梗死具有较好的特异性     

补体C_5在心肌梗死死后诊断的特异性研究

为了探讨补体 C5在心肌梗死死后诊断的特异性,应用免疫组织化学和图像分析技术 ,对正常心脏、心肌梗死及其它非梗死性的引起直接或间接心脏损害的情况如心肌炎、窒息、电击死、出血性休克、心挫伤、有机磷中毒等心肌细胞内 C5的变化进行研究。结果发现： C5仅在心肌梗死与心肌炎病例出现阳性反应,其阳性反应面积同正常对照组存在显著性差异,在窒息、电击死、出血性休克、心挫伤、有机磷中毒等病例未见明显阳性反应。因此 C5作为心肌梗死死后诊断指标仅受心肌炎的影响,对诊断心肌梗死具有较好的特异性。     

海洛因成瘾大鼠心电图及心肌超微结构改变的研究

目的探讨海洛因成瘾大鼠心电图及心肌超微结构的改变,为海洛因对心脏的损害机制提供研究基础。方法建立大鼠海洛因成瘾模型,观察心电图、HE染色及心肌超微结构改变。结果大鼠海洛因成瘾组心电图改变明显,主要表现在心率减慢、P波及T波压低、时间延长,S-T段压低、时间延长,QT间期延长,上述差异有统计学意义(P<0.05),提示心肌损伤、心肌缺血及心室功能下降。电镜改变主要表现在核浓缩,核变小,核膜皱缩,染色质凝集成块,线粒体嵴排列紊乱、消失及空泡变等,提示海洛因可造成心肌细胞超微结构的病理改变。结论海洛因对心肌可造成损害,并且心肌超微结构改变提示心肌凋亡可能是海洛因造成心肌损伤的机制之一。     

肌红蛋白诊断早期心肌梗死的特异性研究

目的　探讨肌红蛋白在早期心肌梗死死后诊断的特异性。方法　应用免疫组织化学S -P法检测梗死心肌和其它非梗死性的直接或间接心肌损害的心肌肌红蛋白染色的变化。结果　梗死心肌均可见不同程度的肌红蛋白缺染 ,其它非梗死性的直接或间接心肌损害的心肌中 ,如心脏挫伤、心肌炎、出血性休克、电击死、机械性窒息、有机磷中毒等 ,也有不同程度的肌红蛋白缺染。结论　应用肌红蛋白免疫组织化学方法诊断早期心肌梗死需慎重     

结蛋白诊断早期心肌梗死的特异性研究

目的　探讨结蛋白在早期心肌梗死死后诊断的特异性。方法　应用免疫组织化学S -P法检测梗死心肌和其他非梗死性的直接或间接心肌损害的心肌结蛋白染色的变化。结果梗死心肌均可见不同程度的结蛋白缺染 ,其他非梗死性的直接或间接心肌损害的心肌中 ,如心脏挫伤、心肌炎、出血性休克、电击死、机械性窒息、有机磷中毒等 ,也有不同程度的结蛋白缺染。结论　应用结蛋白免疫组织化学方法诊断早期心肌梗死需慎重     

结蛋白诊断早期心肌梗死的特异性研究

目的 探讨结蛋白在早期心肌梗死死后诊断的特异性。方法 应用免疫组织化学Ｓ－Ｐ法检测梗死心肌和其他非梗死性的直接或间接心肌损害的心肌结蛋白染色的变化。结果 梗死心肌均可见不同程度的结蛋白缺染,其他非梗死性的直接或间接心肌损害的心肿,如心脏挫伤、心肌炎、出血性休克、电击死、机械性窒息、有机磷中毒等,也有不同程度的结蛋白缺染。 结论 应用结蛋白免疫组织化学方法诊断早期心肌梗死需慎重。     

免疫组化指标在心肌梗死诊断中的应用进展

心肌梗死是由于冠状动脉供血减少或中断导致供血区心肌严重而持久的缺血、缺氧引起的心肌局部坏死,是心源性猝死的主要机制之一,也是法医学死因判定的难点之一。人死后尸体将受到一系列的外界环境,物理化学变化以及组织自溶等多种因素的影响,这对心肌梗死的诊断造成了很大障碍。免疫组织化学技术的发展,为急性心肌梗死的病理组织学诊断提供了较为客观的检测方法和观察指标。免疫组织化学指标具有敏感性高、特异性强、稳定性好等特点,作为心肌梗死死后诊断的辅助依据已经被应用于法医病理学诊断工作中,目前有人将心肌梗死死后诊断的免疫组化指标分为心肌细胞内固有蛋白、心肌细胞内的血浆成份及缺氧心肌细胞诱导的表达成份三类。本文拟就目前国内外法医工作者在心肌梗死死后诊断方面研究较多的以及比较前沿的免疫组化指标进行综述并对未来的研究方向进行展望。在实际案件中,几项免疫组化指标的联合检测在充分排除暴力死亡、中毒死亡和其它自然疾病死亡后,将为心肌梗死的法医学诊断提供可靠的依据。     

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.      

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.     

Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach

It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law codes. This is a revised version of a paper presented at the XVth Congress of the International Association of Buddhist Studies, Atlanta, Georgia, USA, June 23-29, 2008. I wish to acknowledge financial assistance from the Arts Research Board, McMaster University.