Biolog-Eco法检测尸体微生物群落的代谢功能变化

目的检测死后不同时间尸体上微生物群落功能多样性的变化并评估其在死亡时间推断中的应用价值。方法采用Biolog-Eco微平板对野外实验中来自于死后0~240 h猪和人尸体的肛门拭子进行微生物群体的培养,监测其引起的光密度值变化,结合法医病理学及蝇类演替,观察自然腐败尸体微生物群落的代谢特性及其变化。结果微生物代谢功能多样性与蛆虫数量变化呈负相关关系。冷冻在0 h对每孔颜色平均变化率影响最大,48 h后基本消失,192 h后尸体微生物群落多样性相对不稳定。主成分分析将31种碳源综合为5个主成分(累积贡献率90%)。碳源tsquare分析显示,N-乙酰-D-葡萄糖氨和L-丝氨酸是推断人和猪样品PMI(0~240 h)的优势碳源。结论 Biolog-Eco法能表现死亡后0~240 h尸体上微生物群落对部分碳源利用的代谢差异,有望为死亡时间推断提供新依据。     

应用法医微生物学推断死亡时间研究进展

死亡时间推断一直是法医学领域的重点和难点问题。研究发现尸体微生物群落演替规律与死亡时间之间呈现高度相关,其可为死亡时间推断提供新方法。近年来,国内外学者利用法医微生物学理论与方法对存在于不同环境中的尸体死亡时间推断进行了大量研究,丰富了死亡时间推断方法,提高了死亡时间推断的准确性。本文就暴露、埋藏和水中三种环境下尸体菌群演替规律的异同进展作简要综述,以期探讨不同环境下利用法医微生物学推断死亡时间的研究现状、所面临的问题及应用前景。     

基于埋葬大鼠的骨骼微生物群落演替规律推断死亡时间

目的 基于大鼠模型研究埋葬尸体骨骼微生物的群落演替规律，并以此推断死亡时间（PMI），为埋尸案件的死亡时间推断提供参考。方法 将20只大鼠埋葬于深度20 cm的土壤中，分别于5个时间点（7 d、14 d、30 d、45 d、60 d）采集上肢肱骨及下肢股骨，对细菌16S rRNA基因测序及数据分析，利用机器学习算法构建预测死亡时间的随机森林模型。结果 埋葬大鼠在60 d的分解过程中，上肢肱骨和下肢股骨微生物群落无显著差异，不同时间点微生物群落差异显著。在尸体腐败进程中，骨骼厚壁菌门、拟杆菌门相对丰度总体呈现上升趋势，变形菌门、放线菌门呈现下降趋势。利用随机森林算法筛选出与PMI相关的89个OTU作为标记物并进行预测模型的构建，其R2值可达86.32%，平均绝对误差（MAE）为2.11±1.81 d。结论 本实验基于埋葬大鼠模型所建立的骨骼微生物的死亡时间推断模型具有较好的准确性，可为埋葬案件的死亡时间推断提供参考。     

“破溃点”——尸体腐败过程中腹腔自然破裂时刻的实验研究

目的 本文聚焦腐败这一重要晚期尸体现象,以期找到更客观的晚期尸体现象关键事件或特征节点,为准确评估尸体腐败程度、进而推断死亡时间（PMI）提供有力依据。方法 本研究通过对晚期尸体现象进行观测,对尸体腐败过程中肠道和尸坑土微生物菌群结构变化,以及尸坑土理化性质的检测,从宏观和微观两个层面,分析尸体腐败过程中腹腔自然破裂这一关键事件发生的时刻前后变化。结果 研究发现尸体腹腔自然破裂前后,腐败现象和相关微生物菌群结构以及环境理化性质三方面均有显著差异,且可观测性强,可以通过法医学观察、生物学和理化相关检测手段准确判断。本研究将这一关键事件发生时刻命名为“破溃点”。结论 本文认为“破溃点”可以作为法医实践中尸体腐败程度评估的重要节点,也可以作为基于微生物菌群结构变化等表征构建PMI推断模型时的分界点,分段构建模型以提升PMI推断模型的准确度。     

利用绯颜裸金蝇(双翅目,丽蝇科)在中国西南地区进行死亡时间推断1例（英文）

在人类尸体上发现的昆虫样本可为最短死亡时间(minimum postmortem interval,PMImin)推断提供重要信息。在中国重庆某废弃工厂里发现了一具女性尸体,经现场勘验和尸体检验确认为他杀死亡。由于死者不同部位的腐败程度不一致,难以确定死亡时间。通过形态学观察和线粒体DNA测序分析,确定尸体上的昆虫样本为绯颜裸金蝇。根据该种属的发育速度资料,尸体的PMImin推断为452 h。死亡时间的准确推断为案件侦查和犯罪嫌疑人起诉提供了重要的昆虫学证据,证实了在该区域特定种属的昆虫学证据对准确死亡时间的推断具有较高的实用价值,尤其适合晚期腐败尸体的PMI推断。     

13例腐败尸体死亡时间推断错误原因分析

死亡时间推断有十分重要的法医学意义,对查明案件真相常常起到关键作用。在实践中,腐败尸体的死亡时间推断历来是法医学的难点,推断的死亡时间同实际死亡时间存在误差常是难以避免的,但若误差较大,对案件的侦办就失去了实际意义,甚至会误导案件的侦查方向,产生冤假错案。此时的“误差”就应称为错误。本文对13例腐败尸体死亡时间错误推断的原因进行回顾性分析,并就腐败尸体死亡时间推断应注意的问题进行讨论,旨在提高基层法医工作者对腐败尸体某些尸体现象的认识和重视。1案例资料1.1一般资料13例腐败尸体案例来自于南京市公安局法医中心199…     

深圳地区夏季室内外猪尸体上嗜尸性昆虫的群落演替

目的：根据深圳地区夏季室内外猪尸体上主要嗜尸性昆虫的生长发育和群落演替规律来推断死亡时间（PMI）。方法从2013年5月初到8月初,在深圳市公安局法医检验中心模拟的室内、外场地分别放置成年猪尸体两头,观察尸体腐败的过程和猪尸体上出现主要昆虫的种类,记录猪尸体腐败各阶段的历期,以及主要昆虫在尸体上的群落演替。结果室内、外的猪尸体分别经历了412.5 h和325 h进入白骨化阶段。主要的嗜尸性昆虫,蝇类以大头金蝇、绯颜裸金蝇、星岛金蝇,甲虫类以大隐翅甲、赤颈郭公甲、丽腐阎甲、白腹皮蠹为优势代表性种类。室外猪尸体在较多雨水的影响下,优势蝇群明显产生二代,室内的猪尸体上未见较大规模二代产生。结论深圳地区夏季室内外猪尸体上主要昆虫的群落演替有规律性,7种代表性昆虫及其幼虫整体的活动规律对推断PMI有较大的意义。     

嗜尸性昆虫群落演替及其法医学应用研究进展

法医昆虫学是近年来法庭科学中发展较快的学科之一,而利用昆虫学证据来推断死亡时间或称死后经历时间(PMI)是其最主要的应用。当尸体PMI达一周以上,无法通过蝇蛆生长发育历期来推算时,仍可以借助嗜尸性昆虫群落演替规律来判断。嗜尸性昆虫群落演替规律与尸体腐败过程息息相关,法医昆虫学家通过对尸体腐败进行人为分期,能够辨别出不同的演替波次,从而达到推断PMI的目的。本文对嗜尸性昆虫群落演替研究与应用进行了综述,并分析了未来研究趋势,希望能为相关研究和实践应用提供参考。     

春季尸体腹腔腐败气压在法医学死亡时间推断中的应用研究

目的 研究尸体腹腔腐败气压在春季的发展变化规律及其用于推断死后经过时间的方法。方法用实验动物山羊57只,分陆地处死和水中溺死两大组,用自行研制的“腐败气压测定仪”,定时系统测量动物尸体腹腔内的腐败气压。结果 得出尸体腹腔内腐败气压的发展变化规律,并据此建立测量腹腔腐败气压推断死后经过时间的方法。研究了数种死亡方式、尸体所处环境和个体差异等的影响。结论 该研究成果填补了法医学中尸体腐败气压发展变化规律研究、检测腐败气压推算死后经过时间和腐败气压测定仪等的多项空白,丰富了该领域的法医学内容。     

根据昆虫发育历期推断腐败尸体死亡时间的偏差分析3例

应用法医昆虫学,尤其是蝇蛆的发育历期来推断死亡时间,是法医工作者推断晚期腐败尸体死亡时间的常用方法.但在实际工作中,由于复杂的环境和气候条件,该方法推断腐败尸体的死亡时间,推断结果往往存在较大偏差.本文报告3个相关案例以供同行借鉴.     

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.     

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.     

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.     

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.     

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.)

     

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.