法医物证DNA自动化检验技术体系的研究

目的建立自动化工作站同步提取不同种类涉案法医生物检材DNA的新方法。方法选用TECAN Freedom EVO100．4、75—2型自动化提取、加样工作站，采用磁珠法及Chelex-100法对各类涉案生物检材进行DNA提取、PCR扩增、毛细管电泳检测其STR分型，进行比较测试。在“全国公安机关DNA数据库应用系统”中建立并应用实验室信息管理系统（LIMS）模拟实施规范化DNA检案。结果1552份各类检材，采用工作站-磁珠法提取DNA效果最佳，STR检测成功率为95％，工作站-Chelex法为88％；二者分别与其手工提取法比较，成功率无明显差异。92个样本同期检测，自动化工作站较手工操作DNA检案时间可缩减1．25倍。结论工作站域珠法提取涉案检材DNA，可获得满意的STR分型结果。应用LIMS管控，可有效防控污染，明显提高检案效率及鉴定质量。     

高度腐败组织不同DNA提取方法的比较

在法医实践中，一般采用Chelex-100法提取DNA可得到理想的STR分型，但对一些高度腐败组织，由于细胞自溶速度快，DNA降解严重，单纯依靠此法往往得不到理想的分型结果。为提高腐败检材检验成功率，本文运用Chelex-100联合DNA—IQ磁珠法和有机法联合QIAquick PCR纯化试剂盒法对高度腐败组织进行DNA提取，并比较其DNA提取的检测成功率。     

DNA IQ磁珠法结合Maxwell~（TM） 16自动仪提取接触DNA

目的研究DNA IQ磁珠法结合MaxwellTM 16自动仪对接触DNA提取的应用价值。方法 151份案件接触DNA检材95℃裂解后,采用DNA IQ磁珠法结合MaxwellTM 16自动仪提取DNA,然后进行DNA定量和STR分型检测,统计各种类型的接触DNA含量I、PC CT值和STR分型成功率。结果 151份案件接触DNA检材中,除果核平均DNA获得量为9.51ng以外,其它接触检材的平均DNA获得量均大于10ng,烟蒂检验成功率最高为93%,果核检验成功率较低,为60%。所有DNA样品的IPC CT值均在27左右,纯度高。结论大部分接触DNA检材采用DNA IQ磁珠法结合MaxwellTM 16自动仪可提取到足以进行STR分型的DNA。     

磁珠法自动化纯化现场检材DNA方法研究

目的利用TE-MAGS在TECAN工作站上结合磁珠试剂盒,建立自动化工作站批量纯化现场检材DNA的方法,并探讨其在法医物证检案中的应用。方法灵敏度测试:标准品使用0.1ng/μL 9947A,用200μL TES稀释制备DNA总量0.1ng~1ng共10种的标准样品,采用本文方法提取纯化,使用IdentifilerTM试剂盒扩增,用3130XL型测序仪检测,Gene Mapper ID-X分析,分析STR图谱质量;纯化能力测试:在1ng总量的标准样品中加入腐殖酸、血红素,采用本文方法提取纯化、扩增检测,分析STR图谱质量;实际案件应用对比:收集304份现场检材,分别采用本方法和硅珠法进行提取纯化,经扩增检测,统计对比两种提取纯化方法 STR分型成功率。结果灵敏度测试:0.1ng~0.2ng总量标准样品提取的DNA模板,扩增后可检测到部分基因座STR图谱,0.3ng~1ng总量标准样品提取的DNA模板,扩增后可以得到完整的STR图谱;纯化能力测试:对混合有一定浓度的腐殖酸、血红素的标准样品的提取产物检测图谱未见明显抑制;实际案件应用对比测试:304份现场检材工作站磁珠法检出成功率(50%)高于硅珠法(40.8%)。结论本文所建立的方法缓冲范围较大,回收率高,纯化能力强,提取产物STR分型成功率高,适合现场检材批量化DNA检验。     

05式警用转轮手枪弹壳接触DNA检验方法的比较

目的比较05式警用转轮手枪弹壳表面接触性DNA检验方法,为实际检验提供参考和借鉴。方法制备40例击发后手枪弹壳的模拟样本,分别用两步转移法提取弹壳表面不同部位检材,采用两种DNA提取法和两种扩增试剂盒对样本进行STR分型检验,比较评价检验结果。结果避开发射药残留区域采用两步转移法提取样本,有助于提高检出率;Chelex-100联合Microcon-100法提取模板DNA的产量最高可达1.18ng,高于Mini M48试剂盒法(0.91ng);MiniFilerTM试剂盒的等位基因检出率(23.61%)高于IdentifilerTM试剂盒(6.41%)。结论采用选择适当区域提取检材,采用Chelex-100联合Microcon-100法提取DNA,经MiniFilerTM试剂盒扩增,进行弹壳接触DNA分型的效果较好。     

1例土埋2年半尸体的指甲DNA检验

在日常检案中，DNA检验人员通常根据尸体的腐败程度来决定提取那种检材以及采取何种方法得到足够的遗传信息。据高俊薇等报道。当检验腐败尸体的心血、肌肉等组织无法得到STR分型结果时，拔取其指甲进行STR分型往往能得到满意的效果。指甲检验成功率与保存环境有关．土埋1个月以上尸体的指甲DNA经有机法提取成功率不高。本例在处理一起土埋2年半、完全白骨化的尸体时，以指甲作为检验对象，分别以有机法、硅珠法和磁珠法对经Chelex-100提取后的模板DNA进行纯化浓缩。并对其效果进行比较。     

擦拭直扩法和粘取磁珠法检测衣物脱落细胞DNA的比较

<正>法医检案中经常遇到对衣物接触DNA检验的要求,目前多为先用真空吸附或胶带粘取的方法富集衣物上的脱落细胞,然后用Chelex-100法、磁珠法或硅珠法提取DNA进行STR分型检测[1-5]。上述方法操作均较繁琐,且容易污染。本研究用生物检材采集与保存套管的尖头棉签擦拭穿过的衣物上的脱落细胞,然后剪取少量棉签头部,采用直接扩增法及用脱落细胞粘取器粘取后磁珠提取法获得脱落细胞DNA,并     

Chelex-100提取生物检材DNA实时PCR定量研究

目的研究Chelex-100法提取的生物检材DNA用量与复合STR分型成功率的关系。方法113份各种生物检材采用Chelex-100法提取DNA，应用Quantifiler人类DNA定量试剂盒在ABI 7500荧光定量PCR仪上进行实时PCR定量，同时用Identifiler复合扩增系统在ABI 3100遗传分析仪上对这些DNA样品进行STR分型。结果各种生物检材提取的DNA浓度分别为：37份滤纸、纱布血痕0．042～5．28ng／μl，16份口腔拭子1．15—4．21ng／μl，18份烟头0．016～1．46ng／μl，10份肋软骨0．531—14．40ng／μl，8份肌肉5．75—24．80ng／μl，7份指甲0．788—11．50ng／μl，17份精斑0．79～99．50ng／μl。在建立的8μl扩增体系中，根据上述结果，调整用于复合STR扩增的DNA模板量在0．5—3ng之间，大部分样品可获得完全的STR分型。结论Chelex-100法提取的检材DNA模板用量在0．5—3ng之间可得到有效STR扩增，浓度为0．5ng／μl以上的DNA样品，用小体积模板（1μl）比大体积（3μl）模板扩增效果好。     

1例土埋2年半尸体的指甲DNA检验

在日常检案中,DNA检验人员通常根据尸体的腐败程度来决定提取那种检材以及采取何种方法得到足够的遗传信息。据高俊薇等[1]报道,当检验腐败尸体的心血、肌肉等组织无法得到STR分型结果时,拔取其指甲进行STR分型往往能得到满意的效果。指甲检验成功率与保存环境有关,土埋1个月以上尸体的指甲DNA经有机法提取成功率不高。本例在处理一起土埋2年半、完全白骨化的尸体时,以指甲作为检验对象,分别以有机法、硅珠法和磁珠法对经Chelex-100提取后的模板DNA进行纯化浓缩,并对其效果进行比较。一、样本来源2005年7月中旬,在距本市某内陆河入海…     

人体接触检材前处理方式对磁珠法提取DNA效果的影响

目的比较3种常见的接触检材前处理方式对磁珠法提取DNA效果的影响。方法收集烟蒂、牙刷、纱线手套各10份;分别采用95℃、70℃直接裂解和TNE、SDS、PK预消化方式进行前处理,再用磁珠法提取纯化DNA,并进行DNA定量,统计提取的接触DNA量和IPC CT值;同时用Sinofiler复合扩增系统进行STR分型检测。结果 3种方法前处理后用磁珠提取的DNA纯度均较高I,PC CT值在26.63～27.19之间。用预消化法获得的DNA量高于裂解法,而95℃裂解与70℃裂解方法提取的DNA量无显著性差异。STR扩增检测结果亦表明,采用预消化法处理的样品STR分型成功率高于裂解法9,5℃与70℃裂解方法处理的样品STR分型成功率无显著性差异。结论人体接触检材采用预消化磁珠法提取DNA,有助于提高STR检验成功率。     

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.     

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.     

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.     

The Sovereign Event in a Nation's Law

This article interrogates the relationship between the sovereign event and a legal decision that purports to place sovereignty beyond law. It argues that sovereignty cannot be regarded as unitary, and elaborates the process of iterability by which the sovereign event is split from the outset. This dynamic is examined through an interrogation of the non-justiciability of sovereignty in Mabo v. Queensland (No. 2)(1992). Along with the unitary conception of sovereignty, Mabo (No. 2) deployed an absolute measure for community in the form of the ‘skeletal principle’ of the doctrine of tenure. The paper argues that a conception of the political that affirms the One sovereign source of community and law instead of the original dis-position of law, nation and community repeats the original violence, and will, at best, run aground on the righteous (mis)recognition of the ‘appropriate savage’. It concludes with an indicative rethinking of community through the thought of Jean-Luc Nancy. This revised version was published online in July 2006 with corrections to the Cover Date.     

The emergence of a group of four characters (Vāsudeva, Saṃkarṣaṇa, Pradyumna, and Aniruddha) in the Harivaṃśa: points for consideration

There are good reasons to think that Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha already form a sort of implicit tetrad in the HV. The aim of this paper is to draw attention to often overlooked data related to this tetrad. (1) Upon first reading, the sequence of the HV episodes appears to be somewhat disconnected, and might lead one to conclude that no such grouping of these figures had as of yet taken place. Nevertheless, a closer look at the structure of the text makes it clear that these four characters are one of the main focuses of the narrator’s interest. (2) The relationships of these four heroes to one another and to other deities will be examined. In addition to their close kinship, these heroes with the exception of Aniruddha, are also said to be incarnations of other entities; thus the logic underpinning this grouping must be located at this other level. (3) Considered against the backdrop of the entire HV, one realizes that a basic pattern is established in which the presence of the goddess, under various names and functions, is required not only to facilitate Saṃkarṣaṇa’s and Kr̥ṣṇa’s births and actions on earth, but also the actions of Pradyumna and Aniruddha. In fact, neither Kr̥ṣṇa Vāsudeva, nor Saṃkarṣaṇa, nor Pradyumna nor Aniruddha can act entirely independently of her assistance. (4) The HV does not employ the word vyūha in connection with the group of Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha. Nevertheless, during the battle waged to deliver Aniruddha, the idea of vyūha is present even if the word itself is not. HV 110.47–49 describes a true trivyūha composed of three fighters (Vāsudeva, Saṃkarṣaṇa and Pradyumna), who are arranged in such a way as to protect one another. The episode of Aniruddha’s liberation appears to be the missing link, showing clearly that at least Kr̥ṣṇa, Saṃkarṣaṇa and Pradyumna are capable of assuming a vyūha as they fight the Rudraic forces.     

Changes in Fingerprints Depending on Physiological Factors

The aim of the study was to determine the effect of gender, body mass index, and time on the width of friction ridge impressions in fingerprints and the content of sweat and sebum forming the print. The research showed that the friction ridge impressions of women are significantly wider than those of men, and this tendency persists throughout the existence of the print. The differences may result from the anatomical structure of the skin, as well as from the use of protective products such as creams, which are used more often by women. The width of friction ridge impression is similar in underweight and overweight people, but greater than in those with normal body weight, and the amount of sweat and sebum increases with body weight. The passage of time significantly reduces both the width of the friction ridge impression and the content of sweat and sebum secretions in the print.     

Forensic identification science evidence since Daubert: Part I--A quantitative analysis of the exclusion of forensic identification science evidence

The U.S. Supreme Court decisions in Daubert v. Merrell Dow Pharmaceuticals Inc. and Kumho Tire Co. Ltd. v. Carmichael transformed the way scientific expert evidence was reviewed in courts across the United States. To gauge the impact of these rulings on the admission of forensic identification evidence, the authors analyzed 548 judicial opinions from cases where admission of such evidence was challenged. Eighty-one cases (15%) involved exclusion or limitation of identification evidence, with 50 (65.7%) of these failing to meet the "reliability" threshold. This was largely because of a failure to demonstrate a sufficient scientific foundation for either the technique (27 cases) or the expert's conclusions (17 cases). The incidence of exclusion/limitation because of a lack of demonstrable reliability suggests that there is a continuing need for the forensic sciences to pursue research validating their underlying theories and techniques of identification to ensure their continued acceptance by the courts.