有限元方法在交通损伤中的应用及其法医学前景

有限元方法(finite element method,FEM)是一种基于计算机技术的数值计算方法,目前已逐渐被应用于医学及生物力学领域。通过有限元分析,可以研究交通损伤中人体结构的受力过程分析和受伤机制,为交通损伤的法医学鉴定提供帮助。本文综述了近年来国内外在交通损伤中颅脑、颈椎、胸腹部、骨盆及四肢的有限元建模和分析进展。     

数字化技术在法医颅脑损伤生物力学分析中的应用

颅脑损伤是法医学鉴定的重点和难点,传统的颅脑损伤生物力学分析存在技术手段陈旧、分析数据模糊等问题。基于影像学的虚拟解剖技术和有限元分析技术具有非侵入、细节还原充分和力学数据准确等优点,在颅脑损伤生物力学分析中引入先进的数字化技术可提高鉴定证据客观性,推动学科的发展。     

有限元方法在法医损伤鉴定中的应用

有限元方法（finite element method,FEM）是一种与现代计算机技术相联系的计算应力分析方法,已逐渐成为生物力学领域仿真人体结构力学功能研究的一个重要实验手段,可以有效地分析人体结构的物理性质,如受外力作用时人体组织的外部冲击响应及内部应力分布等,在法医损伤学研究及实践鉴定过程中具有较高的应用价值。文章综述了利用有限元方法分析高坠、交通及火器事故中颅脑损伤、脊柱损伤、骨盆损伤等的成伤机制、损伤生物力学等研究领域的成果,探讨其在法医损伤学研究以及法医检案中的应用价值。     

儿童颅脑损伤生物力学研究进展

本文综述了儿童颅脑损伤生物力学研究中大脑、颅骨、颅缝及硬脑膜等颅脑材料属性参数检测及儿童颅脑有限元模型构建研究进展,分析目前已建立的儿童颅脑有限元模型的不足,提出应加强儿童颅脑材料属性参数检测研究,建立相关数据库,为建立精准的儿童颅脑有限元模型奠定基础。     

有限元方法在法医学颅脑损伤分析中的应用

有限元方法(finite element method,FEM)是一种与现代计算机技术相联系的计算应力分析方法,已逐渐被应用于生物力学领域仿真人体结构力学功能研究,尤其是在颅脑损伤研究中最为广泛和深入。本文综述了现有头部有限元模型的特点、材料属性的赋值以及颅脑损伤有限元模型在钝力击打、高坠、交通事故等鉴定中的应用情况,探讨FEM建模在法医学颅脑损伤预测中的优劣势及其应用价值。     

26例摩托车交通事故颅脑损伤死亡分析

本文对资料完整的１１２起机动车交通死亡事故中２６例摩托车颅脑损伤死亡案例进行分析，提出摩托车事故颅脑损伤特点，即冲击伤轻，对冲伤重而广泛，着力部位多数在颞顶，顶枕部处，多数伴线状骨折，与其他机动车事故及他杀相比有其鉴别意义。     

颅脑损伤死亡法医病理学分析127例

颅脑损伤（brain injuries,BI）是法医学实践中常见的损伤,在暴力性死亡中占首要位置。当颅脑损伤合并继发性损伤、并发症时,客观评价原发性颅脑损伤、继发性损伤以及并发症与死亡之间的关系至关重要。本文通过对127例颅脑损伤法医病理学分析探讨,以期为法医学鉴定实践提供参考。     

颅脑损伤与人格障碍的关系研究

目的 为探讨颅脑损伤与人格改变的相互关系,特别是颅脑损伤的严重程度与人格改变的严重程度是否平行,为颅脑损伤的法医学鉴定提供科学依据。方法 对１９７例颅脑损伤鉴定案例及住院病例进行了分析,并对其中伴有人格改变的案例的颅脑损伤严重程度和人格改变的严重程度的相关性和其他影响因素进行分析。结果 １９７例颅脑损伤中有１６２例出现人格改变,占８２．３％;其中在１１３例中的重度颅脑损伤案例中,有９８例伴有人格改     

颅脑损伤程度临床分级标准与法医鉴定标准的比较

颅脑损伤是指在头部遭受外力作用时的强度超过了机体的耐受阈时，所造成的颅脑组织结构连续性、完整性的破坏及颅脑功能发生暂时性或永久性的损害。在法医学活体损伤检案中，颅脑损伤占有相当大的比例。本文共统计了 3851例活体损伤案例，涉及颅脑损伤者共 1008例，占 26.18％；其中单纯颅脑损伤为 743例，占 19.29％，伴有其他部位的复合型损伤 265例，占 6.88％。 　　颅脑损伤的分类根据损伤机理的不同可分为直接暴力（加速运动、减速运动、挤压性损伤）与间接暴力（挥鞭样损伤、颅颈连接处损伤、胸部挤压伤或称创伤性窒息）；根据损伤…     

机械性闭合颅脑损伤动物模型建立的现状

机械性颅脑损伤是威胁人类生命的主要损伤之一。重型颅脑损伤患者的死亡率很高，约占30％－50％左右。颅脑损伤已成为西方发达国家青少年死亡的首要死因［’］。我国近年交通事故和坠落伤频繁，颅脑损伤也已成为威胁人们生命的主要原因。四十年代以来，学者们根据研究的需要，建立了多种颅脑损伤的动物模型，从不同角度对颅脑损伤的发生原因、生物力学机制、病理生理学、病理形态学及分子病理学变化等方面进行了广泛而深人的研究。根据颅脑解剖结构的破坏情况，可将机械性颅脑损伤分为开放性和闭合性两大类。闭合性颅脑损伤的动物模型按其致…     

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.     

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.     

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.     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

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.     

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).