P/VB染色鉴定腐败结缔组织挫伤和损伤时间

正组织腐败是不可避免的尸体现象,也是各类病变检验鉴定特别是损伤形态检验的主要不利因素,是法医病理学鉴定的难题。目前,我国各类死亡案件大多在死后数天以上才可进行法医病理学尸体检验,夏季和春秋季,尤其在潮湿的南方热带和亚热带地区,尸体腐败更加迅速,损伤出血区红细胞在早期即出现进行性破坏,溶解碎裂呈泡影状、颗粒状,直至液化,与局部组织和尸斑浸润期扩散的血性浆液混杂,在常规HE染色上均呈嗜伊红酸性染色,难以鉴别。     

宝鸡市358例法医送检器官的组织病理学分析

目的 分析法医尸体检验后送检器官的病理学特征,总结此类案件的特点.方法 对宝鸡市法医送检358例尸体解剖器官标本进行常规检查并进行组织病理学诊断. 结果 358例中以青壮年男性为主,死亡原因主要为创伤、猝死、中毒.组织学能明确死亡原因250例,无典型组织学病变101例,组织自溶腐败7例.病理诊断以心血管疾病为主,其次为呼吸、神经、消化系统疾病. 结论 法医解剖具有专业特点,与病理解剖不尽相同.组织病理学检验进行死亡原因诊断时,应积极与法医沟通,以充分掌握案情、死亡经过及特定的法医病理学特征.     

腐败尸体的法医学检验

腐败尸体的检验鉴定在法医学上有重要意义。尸体腐败会毁坏损伤和病变，给尸体检验造成困难。关于腐败尸体的法医学检验，国内外文献报道较少，一般多着重于组织微观形态改变和生化分析，研究其分子保存水平，而与实际检案要求不能完全适应。本文拟将对腐败尸体大体检验与实际检案的要求作一专题讨论。 1 腐败及影响因素 　　腐败是人死后，机体组织中的复杂有机物，受腐败细菌的作用分解为简单的有机物和无机物，并产生大量腐败气体，使尸体液化失去原形的过程。机体死亡后，一般经过 24小时左右，就开始出现腐败现象。尸体外观常见的腐…     

水中尸体肺组织硅藻检验与死因分析

目的 探讨肺组织中硅藻对于判断水中尸体死亡原因的应用价值.方法 收集水中尸体407例,对死亡原因、案件性质、组织器官中硅藻检验结果进行分析.取45只兔按照生前、死后入水及不同季节入水等随机分为9组,应用硝酸消化法处理检材,检测肺组织中硅藻含量.结果 407例水中尸体,硅藻检验阳性372例,其中意外死亡和自杀351例,他...     

腐败尸体不同组织的DNA扩增效果

<正> 在法医实际检案工作中,经常需对腐败尸体进行DNA鉴定。提取腐败尸体组织进行DNA检验所需的检材,不同检验技术要求不尽相同。为提高腐败检材检出效率,本文作者对从高度腐败尸体上提取的软骨、指甲、肌肉、头皮、血液等进行DNA的提取、荧光标记STR复合扩增技术进行扩增分型,并比较分析了扩增效果,现报道如下。     

CT技术在尸体检验中的应用

自1990年CT首次应用于死后尸体检验以来,不断有学者对其在全身尸体检验中的价值和优势进行探讨。CT用于解剖前的系统检验,对解剖有指导作用,可以与解剖所见互相印证,有时还能弥补解剖检验的不足。本文综述了CT技术在尸体检验中对死因分析、致伤方式推断和个体识别等方面的主要应用价值及其发展趋势,提示CT技术与其他学科联合应用将在法医病理学领域发挥更大的作用。     

尸体靶向心脏冠状动脉造影在诊断冠心病猝死中的应用

目的 应用靶向心脏冠状动脉死后计算机体层成像血管造影（postmortem computed tomography angiography,PMCTA）方法 对冠状动脉狭窄进行诊断,探索其对冠心病猝死的诊断价值。方法 选用鉴定实践中的6例死亡案例,用5F猪尾型导管经股动脉入路高压注射对比剂碘海醇,获取冠状动脉影像学数据并处理分析,将冠状动脉靶向显影及冠状动脉钙化积分与常规尸体解剖、组织病理学检验结果 进行比较。结果 尸体解剖和组织病理学检验存在冠状动脉狭窄的病例在靶向心脏冠状动脉造影中均得到相似的结果 ,诊断吻合率达83.3%。靶向心脏冠状动脉造影方法 可以有效显示心脏冠状动脉病变,冠状动脉钙化积分与常规尸体解剖、组织病理学检验结果 具有一致性。结论 靶向心脏冠状动脉造影技术在冠心病猝死案件中可以作为常规尸体检验的有效辅助手段。     

公安法医检验工作存在的问题及其原因探讨

<正> 公安法医检验工作的好坏在较大程度上直接影响着侦察破案、案件的起诉和审理。本文作者现就公安法医检验工作中存在的问题及其原因进行探讨。1 突出而普遍存在的问题1.1 现场勘查工作不细,该检的没检 法医现场勘查工作不细,该检的没检,已成为案件难以办结的重要原因。其主要表现集中反映如下。1.1.1 对水上尸体、腐败尸体、看似自杀或意外死亡尸体的检验,马虎应付,得过且过 有些法医对水上尸体、腐败尸体的检验,通常只作外表观察,不进行解剖检验,仅根据尸表没有损伤而作出溺死或病死的结论;对看似自杀死亡尸体     

采用LC-MS/MS法检验阿维菌素中毒死亡

<正>1案例检验1.1简要案情及尸体检验傅某,男,34岁。2013年6月某日被发现死亡,其衣着整齐,现场无打斗迹象,距尸体5m处发现内有半瓶液体的标有"阿维菌素"字样的药瓶1个。尸体轻度腐败,尸斑暗红色,指甲及嘴唇紫绀,双眼角膜中度混浊,瞳孔放大,其它未见异常。1.2毒物分析检验样本前处理提取死者心血、胃组织及标有"阿维菌素"字样药瓶中的液体。样本(组织样本匀浆     

碎浆法联合硝酸破机法检验硅藻

硅藻检验是法医病理学用于鉴定溺死的传统方法,尤其对高度腐败和白骨化尸体具有重要意义。目前,硅藻检验的破机法主要有：强酸法、物理（机械、焚烧）法、生物酶消化法等。本文尝试采用控温高速组织捣碎机（江苏江阴科研仪器制作厂）制成组织匀浆,以硝酸破机法进行硅藻检验,取得较好结果。     

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.     

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.     

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.     

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.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.