道路交通伤患者的智力和记忆研究

目的 研究道路交通伤对患者的智力和记忆的影响。方法 采用韦氏成人智力量表中国版（WAIS－RC）和韦氏记忆测验量表（WMS）对178例患 者进行研究。结果 发现178例患者的平均智商为71．8±17．8。言语智商78．3大于操作智商67．9(t=13,p<0.001)。34．8％的患者智商低于正常,45．5％处于边缘状态。患者的平均记忆商为57．9±11．7。59．6％的记忆商低于51,84．3％的患者记忆商低于正常。结论 伴有颅脑损伤的道路交通伤患者多有程度不同的智力和记忆损害。     

精神分裂症患者的智力状况和刑事责任能力的关系

目的探讨在进行法医精神病学鉴定中精神分裂症患者的智力状况及刑事责任能力的关系。方法采用韦氏成人智力量表中国版（WAIS—RC）对138例精神分裂症患者进行测试，并与其相应的刑事责任能力进行Pearson相关分析。结果精神分裂症患者的全量表智商为±s=74．59±14．716：言语智商为±s=80．89±14．077；操作智商为±s=70．27±15．427。经统计分析发现：言语智商和操作智商（F=26．786，P=0．000）有显著性差异；各项智力结果与刑事责任能力相关性均不存在统计学意义（P〉0．05）。结论精神分裂症患者平均智力水平在正常范围之下，边缘状态与轻度损害之间，但在法医精神病学鉴定中，其刑事责任能力与智力状况不存在相关性。     

精神分裂症患者的智力状况和刑事责任能力的关系

目的探讨在进行法医精神病学鉴定中精神分裂症患者的智力状况及刑事责任能力的关系。方法采用韦氏成人智力量表中国版(WAIS-RC)对138例精神分裂症患者进行测试,并与其相应的刑事责任能力进行Pearson相关分析。结果精神分裂症患者的全量表智商为±s=74.59±14.716;言语智商为±s=80.89±14.077;操作智商为±s=70.27±15.427。经统计分析发现:言语智商和操作智商(F=26.786,P=0.000)有显著性差异;各项智力结果与刑事责任能力相关性均不存在统计学意义(P>0.05)。结论精神分裂症患者平均智力水平在正常范围之下,边缘状态与轻度损害之间,但在法医精神病学鉴定中,其刑事责任能力与智力状况不存在相关性。     

颅脑损伤患者智能和记忆损害的相关因素研究

目的探讨交通事故所致颅脑损伤伤者的智能和记忆损害及相关因素。方法 统计分析成都市1999年1月1日至2001年12月31日间因交通事故造成颅脑损伤的652例伤者的心理测验、脑电图及脑影像学资料。结果研究组平均智商为77.85±15.97,27.9％的伤者智商低于70;51.9％的记忆商低于51。智力损害与文化程度、左颞叶损伤、≥3个脑叶损伤以及脑电图异常明显相关;记忆损害与文化程度、损伤和鉴定检查的间隔时间、脑于损伤、左颞叶损伤、脑电图异常明显相关。结论交通事故造成颅脑损伤的伤者多有不同程度的智力和记忆损害,且与左颞叶损伤、脑电图异常、文化程度、脑干损伤等因素有关。     

论县级以上地方人大监督权的有效行使

未作附带阑尾切除组相比较 ,作附带阑尾切除组较年轻 (平均年龄 x±s:4 4± 9.6岁比 4 8± 13.6岁 ,P =0 .0 2 )和有较低的平均体质指数(2 6 .1± 6 .0kg/m2 比 2 9.8± 8.9kg/m2 ,P =0 .0 0 0 9)。关于术后随访的并发症 ,附带切除与未切除阑尾两组间无显著差异。在作附带阑尾切除组的平均住院时间比未切除阑尾组显著延长 (3.6± 1.5 2天比 3.1± 1.1天 ,P =0 .0 0 6 )。然而 ,当患者在术后 2天选择性进食时 ,此差异无显著性延长 (3.16± 1.13比 3.0 4± 1.13天 ,P =0 .5 0 7) ,而从分析中剔除。 31%的组织学标本是异常的 ,管腔纤维闭塞…     

重型颅脑损伤数字计算ERP特征及与智商的相关性

目的 根据ERP理论和韦氏智力量表内容建立数字计算ERP范式,探讨正常人与重型颅脑损伤患者数字计算ERP特征及与智商的相关性.方法 采用Neuroscan-ERP仪和韦氏智力量表对29名重型颅脑损伤患者(外伤组)和46名正常人(对照组)进行ERP及智商检测,比较引出的ERP成分特征及与智商的相关性.结果 数字计算范式的题目、正确、错误答案3类刺激引出的ERP波形包括外源性成分N1c、P2c及内源性成分N2c和P3c;对照组引出的N1c和P2c波幅和潜伏期相近,但N2c和P3c有明显差异,其中正确答案的P3c波幅最高,错误答案的P3c潜伏期最长;外伤组引出的各ERP成分波幅降低、潜伏期延长,N2c和P3c具有显著性差异(P＜0.05);对照组错误答案引出的P3c潜伏期与言语智商和总智商呈中度负相关,高于题目和正确答案;外伤组P3c潜伏期与言语智商、操作智商和总智商的相关系数分别为-0.64、-0.46和-0.60(P ＜0.05),明显高于对照组.结论 数字计算ERP范式可引出特征性ERP波形,其P3c潜伏期与智商有一定相关性,可作为评价重型颅脑损伤后数学能力损害程度的参考指标.     

交通事故伤者智残评定的方法学研究

目的 探讨交通事故致颅脑外伤伤者智残评定的最佳方法。方法 采用4种智力评估方法对被鉴定人的智力和认知状况进行评估。结果 与智力迟滞诊断作为金标准相比较,事件相关电位P300评定结果呈显著正相关(125例,r(?)=0.952,P<0.01),成人智残评定量表结果呈显著正相关(129例,r(?)=0.963,P<0.01),韦氏成人智力测量总智商(IQ)评定结果呈无明显相关(4例,r(?)=0.099,P>0.05)。结论 根据智力迟滞诊断、事件相关电位测定P300、成人智残量表评定、韦氏成人智力测量等多种方法进行综合分析,可准确评定被鉴定者智残水平。如被评定者有伪装倾向,则不宜采用韦氏智力测量方法进行评估。     

采用不同范式ERP联合推断重型颅脑外伤后WAIS智商

目的探讨联合应用视觉Oddball、数字计算和图片再认范式引出的事件相关电位(ERP)特征性成分推断重型颅脑外伤(sTBI)患者智商的可行性。方法采用3种ERP范式检测122名交通事故所致sTBI患者,同时测查韦氏成人智力量表(WAIS),建立回归模型。结果 3种刺激范式在sTBI患者中均能记录到稳定的ERP波形,无明显性别差异,其中图片再认P500潜伏期最长,数字计算P3c次之,视觉VP300最短(P0.01),3者的波幅与WAIS总智商无明显相关(P0.05),P500潜伏期均值与总智商的相关性(r=-0.67,P0.01)高于P3c(r≈-0.57,P﹤0.05)和VP300(r≈-0.43,P0.05);采用VP300、P3c、P500潜伏期建立的模型分别只能解释伤后WAIS智商方差变异的18%、33%、45%,3个指标联合可达56%;推断模型均不存在明显共线性。结论视觉VP300、数字计算P3c和图片再认P500的潜伏期均可用于推断脑损伤后的智能状态,增加刺激材料复杂性或联合多个ERP指标推断脑外伤后WAIS智商结果更为可靠。     

大鼠皮肤切创愈合过程中ICAM-1及P选择素的表达

目的　探讨细胞间粘附分子 1(ICAM 1)及P选择素的表达变化与损伤时间的关系。方法　应用免疫组织化学技术 ,对实验大鼠不同损伤时间的生前伤 ( 5min～ 7d)及死后伤 ( 5～ 3 0min)皮肤组织中ICAM 1及P选择素的表达变化进行观察。结果　在生前损伤组中 ,ICAM 1最早在伤后 1h ,最迟至伤后 3d在表皮层中呈阳性表达 ;P选择素最早在伤后 10min ,最迟至伤后 5h即在血管内皮细胞中呈阳性表达。此外 ,ICAM 1还在炎症细胞及纤维母细胞中表达 ,且随损伤时间变化而呈规律性变化。在时间段分组 ,ICAM 1在第Ⅰ组 ( 5min～ 1h)中阳性细胞率极低( 0 41± 0 73 % ) ,第Ⅱ组 ( 3h～ 7h)及第Ⅲ组 ( 9h～ 12h)均呈显著性增高 ( 9 79± 3 74% ,2 3 3 3± 1 10 % ) ,至第Ⅳ组 ( 1d)达高峰 ( 3 0 5 8± 2 65 % ) ,其后逐渐减少。ICAM 1及P选择素在死后伤中均呈阴性表达。结论　ICAM 1及P选择素可作为法医学损伤时间判定的有效指标。     

心源性猝死者窦房结神经突触素定量研究

探索常规检验尚未查清的心源性猝死者的死因。采用 L SAB免疫组织化学染色法 ,对窦房结中突触素阳性物作计算机图像分析 ,定量检测及其检验处理。对照组窦房结中突触素阳性物平均每视野 1.75± 0 .6 7;在猝死组 10例中 ,A组 5例窦房结突触素阳性物平均每视野为 0 .75± 0 .11,与对照组比较有显著差异 (P<0 .0 0 11) ;B组 5例平均每视野为 1.88± 0 .74,与对照组比较无显著差异 (P>0 .4)。窦房结神经组织异常可能是导致心源性猝死的因素之一     

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.     

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.     

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 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.”     

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.     

<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.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)