应用CT三维重组技术判定胸骨性别的研究

目的建立利用三维重组形态学指标判定胸骨性别来源的方法,并对其判定效果进行评价,考察虚拟骨骼的法医学应用价值。方法应用胸部螺旋CT扫描图像,通过多层面重组法获取胸骨的二维影像,结合容积再现技术得出的三维模型,分别测量胸骨的全长、柄长、体长、柄最大宽、体最大宽、柄最大厚、体最大厚、体上端厚等8项指标,并计算出3个比值指标;筛选出其中有性别差异的指标,建立性别判别方程并评价其判别效果。结果 11个指标的性别差异均具有统计学意义(P0.05),但以胸骨全长、胸骨体长、体最大厚及柄最大宽的判别效果较好。所建方程组中,全指标、长度指标判别方程及逐步判别方程的判别率较高,88.6%的判定率与近期国外有关性别判定研究的报道结果基本一致。结论应用多层螺旋CT三维重组技术判定国人胸骨性别具有较高的可行性和准确性,该技术有望应用于胸骨年龄推断及其它虚拟骨骼的研究。     

应用判别分析法判断胸骨性别的研究

本文测量了85例国人胸骨(男52,女33)的全长、柄长、体长、柄最大宽、体最大宽、柄最大厚及体最大厚七个项目,发现所有项目都具有非常显著的性别差异,但两性间重迭率较高,用单项难以准确判定性别。为此,采用 Fisher 判别分析法建立了判定胸骨性别的判别函数,判别率最高达90%。考虑到残缺胸骨的性别鉴定,亦建立了相应的判别函数。与国外研究相比,本文方法判别率较高且更具有实用价值。     

第12胸椎三维重建图像性别判定研究

目的考察计算机断层扫描(CT)技术测量中国汉族第12胸椎判定性别的效果,探索CT技术在法医人类学人体骨骼测量研究中应用的可行性。方法确定11项径线指标测量第12胸椎多层面重组(MPR)三维重建图像,剔除不稳定指标后计算四项比值指标,统计各项指标的数据考察CT测量第12胸椎判定性别的效果。结果剔除两次测量结果不稳定的三项指标后的12项指标性别差异显著,建立了7个性别判定方程,综合判别率在80.0%~91.6%,仅含椎体指标的方程性别判别率最高达91.6%。结论中国汉族人第12胸椎形态学测量指标具有性别差异,CT技术可以准确测量骨骼,对法医人类学人体骨骼测量研究具有应用价值。     

桡骨性别鉴定的研究

目的通过对桡骨的测量,使用Fisher判别分析方法,建立了中国人桡骨性别判定的判别方程。方法本研究共测量了来自全国九省区的已知生前确切性别的210个个体的左右侧桡骨,其中男性160例,女性50例,年龄范围18岁～76岁。测量指标共有8项,使用SPSS软件,进行了桡骨左、右侧及男女性别间测量数据差异的t检验。根据对测量数据左、右侧及男女性别的检验,将差异不显著的测量项目剔除,建立了左、右侧桡骨性别判定的方程。结果单一测量指标的性别判定方程,除性别差异不显著的测量项目颈干角之外,性别判别率为57.7%～92.3%,桡骨长度测量指标的性别判别率为82.4%～88.5%,桡骨中段测量指标的性别判别率为77.8%～91.7%。完整桡骨测量指标的性别判别率91.7%～99.5%。结论本研究建立的桡骨性别判定方法,性别判定准确率高,使用方便,为中国人桡骨的性别判定提供了科学依据。     

中国汉族人耻骨性别判定的研究

目的为了探讨耻骨性别判定的更为简便可靠的方法。方法对96副已知生前确切性别的耻骨进行了性别差异的研究,其中男性耻骨73副,女性耻骨23副。测量项目有:缘枝角,耻骨宽,耻骨联合面的高及厚。结果将耻骨的测量数据输入电脑,用SPSS软件,对耻骨的测量数据进行了统计分析,建立了耻骨性别判定的判别方程。结论其性别判别率最高可达95.5%,该方法可以用于法医学实践。     

骨骼CT三维重建图像性别判定和年龄推断研究

目的通过计算骨骼计算机断层扫描(Computed Tomography,CT)三维重建图像判定性别和推断年龄的准确率,评价利用骨骼CT三维重建图像判定性别和推断年龄的可行性。方法将法医人类学教材中性别判定和年龄推断的方法应用于539例骨骼CT三维重建图像样本,判定245例骨盆的性别,推断100例男性耻骨联合、100例男性胸骨和94例男性锁骨的年龄,计算准确率。结果骨盆性别判定准确率为98.4%,耻骨下角和坐骨大切迹是区分性别最好的两项指标。男性耻骨联合、胸骨、锁骨的年龄推断准确率在45%以上,其中锁骨双侧方程准确率最高为77%。结论利用骨骼CT三维重建图像判定性别和推断年龄具有可行性。使用大体标本建立的骨盆形态学性别判定方法可直接应用于骨骼CT三维重建图像。使用大体标本建立的男性耻骨联合、胸骨、锁骨形态学年龄推断指标、分级和评分标准以及方程需要修改和补充。     

中国汉族成人胸骨多项测量值与身高关系的研究

目的 研究中国汉族成人胸骨多项测量值与身高的关系,建立以胸骨推算身高的方法。方法 测量135例(男100,女35)已知身高的中国汉族成年人干燥胸骨的全长、柄长、体长、柄最大宽、柄最小宽、体最大宽、体最大厚、柄厚、柄最大厚9项指标,采用多元逐步回归分析的方法,分别求出由男性(分年龄组)和女性胸骨的多项测量值推算身高的多元回归方程式。结果 所建立的4个男性(分年龄组)和1个女性胸骨推算身高的多元回归方程式,其复相关系数(R)在0.6237～0.7350之间,标准差(s)在4.5720—7.0348之间。结论 根据人体胸骨的多项测量值可以推算其身高,准确性略低于四肢长骨的同类推算;相同身高组的男女性胸骨多项测量值均存在明显的性别差异,胸骨柄长不能作为单因素推算身高的测量指标。     

国人下颌骨性别判定的新方法

本文通过对国人100付成人干燥下颌骨的测量(其中男、女各50付),对国人下颌骨的性别差异进行了研究,提出了一些新的下颌骨测量的指数,并以此作为下颌骨性别判定的方法。结果表明,用下颌骨指数进行下颌骨的性别判定,其准确率最高可达到87％。在相同的条件下,用下颌骨指数进行性别判定的准确率高于国内外学者现有的报告。因此,下颌骨指数的性别判定是骨骼性别判定中的一种相对简便而准确的方法。     

中国人肱骨的性别鉴定

目的 建立中国人肱骨性别判定的方程。方法 测量了来自全国9省区的已知生前确切性别的103个个体的左右侧肱骨的12项测量指标,使用SPSS软件,对所获得的测量数据,进行男女性别间测量数据的t检验。剔除性别检验差异不显著的测量项目,使用Fisher判别分析方法,建立肱骨性别判定方程。结果 单一测量指标的性别判定方程20组,性别判别率为75.9％～89.3％;肱骨上端的性别判定方程2组,性别判别率为83.6％～85.7％;肱骨中段的性别判定方程2组,性别判别率为81.3％～83.9％;肱骨下端的性别判定方程2组,性别判别率为82％。完整肱骨的性别判别率,左侧87％,右侧90.9％,双侧肱骨的性别判别率为96.3％。结论 建立的肱骨性别判别方程,适用于中国人肱骨的性别判定。     

中国汉族成人甲状软骨的性别判定

目的 建立中国汉族成人甲状软骨性别判别的函数方程。方法 对142例中国汉族成人甲状软骨(男73例,女69例)进行大体测量,选择7个性别差异非常显著的测量指标,然后采用Fisher判别分析法和Bayes逐步判别分析法,建立判定甲状软骨性别的系列判别函数。结果 建立了13个甲状软骨的性别判别方程,完整或大部分完整的甲状软骨性别判别准确率均达100％,残缺的达90％。结论 中国汉族成人甲状软骨性别差异明显,运用所建方程能够判定甲状软骨的性别。     

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.)