大鼠骨骼肌挫伤后ASCT2 mRNA的表达变化

目的应用实时定量PCR技术检测大鼠骨骼肌挫伤后细胞中性氨基酸载体ASCT2 mRNA表达,分析其与挫伤时间的关系。方法建立大鼠骨骼肌挫伤模型,分别取伤后4、8、12、16、20、24、28、32 h及对照组检材。提取总RNA,逆转录合成第一链的cDNA,以RPL13为内参基因进行荧光定量检测,采用2-△△Ct法比较其与对照组肌肉组织中ASCT2 mRNA的相对表达量。结果损伤组肌肉组织中ASCT2 mRNA在挫伤后12、16h表达量分别为对照组的196.40%和189.15%,损伤后4、8、20、24、28、32h ASCT2 mRNA表达量与对照组相比无统计学差异(P>0.05),说明ASCT2 mRNA在损伤12～16h其表达量较正常组及其他损伤时间组要高,而在损伤20h以后ASCT2 mRNA表达量又降至正常水平。结论大鼠骨骼肌挫伤后32h之内ASCT2 mRNA的表达有一定的时间规律性,可望作为推断骨骼肌损伤时间的指标之一。     

SFRP5 mRNA在大鼠肌肉挫伤后的表达

目的通过real-time PCR技术检测大鼠肌肉挫伤后组织中分泌型卷曲相关蛋白5(secreted frizzledrelated protein 5,SFRP5)m RNA的表达变化情况,分析其与挫伤时间及损伤类型的关系。方法 90只SD大鼠,随机分为肌肉挫伤后4、8、12、16、20、24、28、32、36、40、44、48 h组,切创后4、8 h组和对照组。于相应时间点取损伤处肌肉组织样本。提取组织中总RNA,反转录后用于SFRP5 m RNA表达量的检测。结果SFRP5 m RNA的表达量在损伤后很快明显下降,在20 h时降至最低,然后逐渐上升,但挫伤后48 h内其表达量均低于对照组;切创组SFRP5 m RNA的表达量均明显降低,在伤后4 h,切创组低于挫伤组,而在8 h时两组的表达差异无统计学意义。结论 SFRP5 m RNA在大鼠肌肉挫伤后一段时间内呈现规律性表达,可望作为推断骨骼肌损伤时间的指标之一。     

大鼠皮肤和肌肉挫伤后细胞间黏附分子-1mRNA表达变化

目的应用实时荧光定量PCR技术检测大鼠皮肤和肌肉挫伤后组织中细胞间黏附分子－1（intercellular adhesion molecular－1，ICAM－1）mRNA的表达．分析其与损伤时间的关系。方法制备大鼠挫伤模型，于伤后0．5、l、6、12、18、24和30h取材，一步法提取总RNA，检测其完整性和质量浓度，逆转录合成第一链cDNA，以rpl32为内参基因进行荧光定量检测，采用△△Ct法比较其与正常皮肤、肌肉组织中ICAM－1mRNA表达的倍数关系。结果皮肤挫伤后ICAM－1mRNA的表达0．5h达到峰值，24h下降至正常对照组的7倍．随后再次升高：在肌肉组织中于损伤后0．5h表达显著增强，6h达到峰值，18h降至最低后再次升高。结论大鼠皮肤、肌肉挫伤后ICAM－1mRNA表达随损伤时间呈规律性变化，可望用于早期损伤时间推断。     

大鼠皮肤挫伤后NF-KB mRNA表达与损伤时间关系

目的 应用实时定量PCR技术检测大鼠皮肤挫伤后NF-～B mRNA时序性表达规律,分析其与损伤时间的关系.方法 制备大鼠皮肤挫伤模型,于伤后0.5,1,6,12,18,24,30h取材,一步法提取总RNA,检测其完整性和浓度,按照0.4μg总RNA量逆转录合成第一链cDNA,以rip32为内参基因进行荧光定量检测,采用JACt法比较其与正常皮肤组织NF-kB mRNA表达的倍数关系.结果 皮肤挫伤组织中NF-KB mRNA伤后0.5h表达显著增强(P<0.05),6h出现高峰,12h降至正常水平,随后略有回升.结论 大鼠皮肤挫伤组织NF-KB mRNA的表达,随着损伤经过时间的延长呈规律性变化.     

金属硫蛋白1A和2A的mRNA时序性表达(英文)

目的研究大鼠肌肉挫伤后金属硫蛋白(metallothionein,MT)1A m RNA、MT2A m RNA的时序性表达。方法 54只SD大鼠被分成挫伤组(挫伤后0.5、1、6、12、18、24、30和36 h组各6只)和对照组(6只)。所有总RNA均取自大鼠的骨骼肌。利用SYBR GreenⅠ法进行RT-q PCR检测大鼠挫伤骨骼肌中MT1A m RNA、MT2A m RNA的相对表达量。结果 MT1A m RNA、MT2A m RNA在损伤后的变化趋势与损伤时间具有一定的相关性。除了挫伤后0.5 h组外,其余各组MT1A m RNA、MT2A m RNA的表达量与对照组相比差异均有统计学意义(P0.05)。损伤后1 h、6 h、12 h、18 h MT1A m RNA和MT2A m RNA的相对表达量呈现逐渐上升的趋势,在18 h时达到了峰值,分别为对照组的(239.41±15.20)倍和(717.42±50.76)倍;损伤后24 h时两者的表达量均明显减少;损伤后30 h再次上升,随后下降。结论 MT1A m RNA、MT2A m RNA可能对损伤时间推断有一定的意义。     

大鼠皮肤挫伤后NF-κB mRNA表达与损伤时间关系

目的应用实时定量PCR技术检测大鼠皮肤挫伤后NF-κB mRNA时序性表达规律，分析其与损伤时间的关系。方法制备大鼠皮肤挫伤模型，于伤后0．5，1，6，12，18，24，30h取材，一步法提取总RNA，检测其完整性和浓度，按照0．4μg总RNA量逆转录合成第一链cDNA，以rlp32为内参基因进行荧光定量检测，采用△Ct法比较其与正常皮肤组织NF-κB mRNA表达的倍数关系。结果皮肤挫伤组织中NF-κB mRNA伤后0．5h表达显著增强（P〈0．05），6h出现高峰，12h降至正常水平，随后略有回升。结论大鼠皮肤挫伤组织NF-κB mRNA的表达，随着损伤经过时间的延长呈规律性变化。     

大鼠死后管家基因mRNA稳定性及其时序性降解与PMI相关性研究

目的研究脑组织及骨骼肌内β-actin、GAPDH、RPL32、PKG1、SDHA、RPL13、HPRT、TBP、YWHAZ死后稳定性及其相对表达量与死亡时间(PMI)的相关性。方法取健康成年SD大鼠33只,依据据死亡时间不同随机分为11组(0h、1h、3h、6h、12h、24h、2d、4d、8d、16d、24d),分别在各时间点取大鼠胫骨前肌及脑组织约50mg,提取各组织总RNA,利用RT-q PCR技术检测9种管家基因的m RNA相对表达量。运用ge Norm、Norm Finder和Best Keeper软件对基因稳定性进行评价,利用spss软件对内参标准化的m RNA指标进行回归分析。结果脑组织及骨骼肌中均为HPRT稳定性最高,适合用于本研究的内参基因。脑组织中SDHA、RPL32及TBP 3种指标的相对表达量变化与PMI有一定的线性关系。骨骼肌中m RNA指标相对表达量与PMI之间没有显著的相关性。结论脑组织及骨骼肌是较适宜推断晚期死亡时间的检材。脑组织中SDHA、RPL32及TBP 3种m RNA的相对表达量变化与PMI有一定的线性关系,有望成为推断PMI的辅助指标。     

大鼠骨骼肌损伤修复中FZD4时序性变化及其应用

目的以卷曲受体4(FZD4)为例,探索细胞膜上受体蛋白的表达变化能否作为损伤时间推断的指标。方法 78只大鼠随机分为对照组和损伤后4h、8h、12h、16h、20h、24h、28h、32h、36h、40h、44h和48 h组(n=6)。麻醉后,采用重力锤自由落体方式砸伤大鼠右后肢,取股四头肌处挫伤的组织。应用免疫荧光、real-time PCR和western blotting方法检测肌肉中FZD4蛋白及m RNA的表达量。结果免疫荧光结果显示FZD4表达于骨骼肌细胞膜上,胞浆和细胞核内均未见表达;Real-time PCR结果表明FZD4 m RNA在损伤后8h、12h、36h和40h显著上调(P0.05),均超过对照组的两倍;Western blotting结果示FZD4蛋白的表达在8h、36h、40h、44h和48h组明显增加(P0.05),但均未超过对照组的两倍。结论 FZD4 m RNA和蛋白在肌肉挫伤后呈时序性变化规律可作为损伤时间推断的指标,在一定程度上FZD4 m RNA比FZD4更适用于损伤时间推断。     

大鼠肌肉挫伤后COX6C mRNA的表达与损伤时间关系

目的探讨肌肉挫伤后组织中细胞色素c氧化酶亚基Ⅵc(cytochrome c oxidase subunitⅥc,COX6C)mRNA的表达变化及其与损伤时间的关系。方法 54只健康成年SD大鼠随机被分为正常对照组和损伤后0.5、1、6、12、18、24、30和36 h组,采用重力锤自由落体方式制作大鼠肌肉挫伤模型。于相应时间提取挫伤处肌肉组织样本进行常规组织学观察,并提取组织中总RNA采用real-time PCR检测COX6C mRNA相对表达量。结果损伤后6 h内仅见肌纤维间出血、肌细胞肿胀等改变,未见炎症细胞浸润。损伤6 h以后逐渐出现肌细胞变性、坏死、炎症细胞浸润、纤维结缔组织增生等改变。COX6C mRNA在损伤后6 h以前其表达量均高于正常对照组,而在损伤6~36 h,其表达量均低于正常对照组。结论 COX6C mRNA在大鼠肌肉挫伤后呈现规律性表达,结合组织学检查有助于损伤时间的推断和研究。     

大鼠脑挫伤后NF．κBmRNA表达规律的研究

目的应用实时定量PCR技术榆测大鼠脑挫伤后脑组织中NF—κBmRNA的时序性表达规律。方法 Wistar大鼠64只,随机分为1个对照组和7个实验组,每组8只。建立大鼠脑挫伤模型,于伤后0．5h、6h、12h、1d、3d、7d及14d取材,一步法提取总RNA,检测其完整性和浓度,按照0．4“g总RNA量逆转录合成第一链eDNA,以RPL32为参比基因进行荧光定量检测,采用△Ct法比较其与对照组脑组织中NF—κBmRNA表达的倍数关系。结果NF-κBmRNA的表达于脑挫伤后呈现先增高后下降的表达规律,0．5h升高,为对照组的9．190倍,伤后12h升至最高,为对照组的13．40倍,随后开始下降,至伤后14d时仍维持较高水平,为对照组的2．585倍。结论大鼠脑挫伤后脑组织中NF—RBmRNA的表达随着损伤时间呈现先增高后降低的规律性变化,可望作为推断早期脑挫伤的客观指标之一。     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

<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.