基于微生物标记物鉴别唾液、阴道分泌物的多重荧光标记复合扩增检测体系构建

目的 构建基于微生物标记物的荧光复合检测体系，实现对唾液斑迹、阴道分泌物斑迹的区分鉴别。方法经文献检索结合本实验室前期工作，根据特异性和丰度筛选唾液和阴道分泌物微生物标记物；制备唾液斑迹、阴道分泌物斑迹样本，提取总DNA，利用毛细管电泳技术构建基于微生物标记物鉴别唾液、阴道分泌物的多重荧光标记复合扩增检测体系，并使用体液斑迹样本对体系特异性、灵敏度进行检验。结果 本研究筛选出5个唾液微生物标记物（微黄奈瑟氏菌Neisseria subflava、非典型韦荣氏菌Veillonella atypica、唾液链球菌Streptococcus salivarius、口腔链球菌Streptococcus oralis、凯托卟啉单胞菌Porphyromonas catoniae）和3个阴道分泌物微生物标记物（卷曲乳杆菌Lactobacillus crispatus、加氏乳杆菌Lactobacillus gasseri、短双歧杆菌Bifidobacterium breve），利用毛细管电泳技术构建了8重微生物荧光标记复合扩增检测体系，并使用140份样本对体系特异性进行验证；测试结果显示，唾液和阴道分...     

人类分泌状态的研究及进展

ABO血型系统属人类的重要遗传标记之一。ABO抗原不仅存在于红细胞膜，也广泛存在于人体的体液和分泌液中。在体液及分泌液中分泌ABH血型物质的人称作分泌型（Seers－tors，See）。A型人分泌A物质，B型人分泌B物质，O型人分泌H物质。所有分泌型人都有H物质的分泌；不分泌ABH血型物质的人称作非分泌型（nonsecretors，uSe）[1]。分泌ABH血型物质，首先是在检测人精液和唾液时被证实[2]。后来的研究结果表明：在人类分泌型个体的消化道（唾液、胃粘膜、胆汁、胎粪）、泌尿生殖道（精液、阴道分泌物、卵巢囊肿液、尿）、呼吸道及乳汁…     

用人血清-唾液-初乳斑痕吸收免疫抗血清制备特异性抗人精液血清

本研究采用人血清-唾液-初乳混合液斑痕吸收抗人精液免疫血清,以消除抗血清的外器官特异性交叉反应。吸收后的抗人精液血清,仅和人精液及附睾和前列腺组织提取液发生反应,和人血清、唾液、初乳、阴道分泌液及尿液等5种人类体液分泌液及22种人体组织浸取液无交叉免疫反应;和8种动物精液也无交叉反应,具有良好的器官及种属特异性。获得的抗血清清亮透明,效价高。血清吸收方法简便易行,成本低,易于普及推广。     

人类岩藻糖基转移酶5特异性分布及其在精细胞的表达与定位

目的研究人类岩藻糖基转移酶5(fucosyltransferase 5,FUT5)的特异性分布及在精细胞的表达与定位。方法收集健康志愿者的精液(分离精细胞并提取精细胞膜蛋白)、阴道拭子、唾液及静脉血,应用免疫印迹方法检测FUT5在人类精细胞膜、精浆、阴道液、唾液及血清中的表达量,采用免疫荧光技术检测FUT5在精细胞中的表达与定位。结果免疫印迹方法结果显示FUT5在精细胞膜及血清中有较高表达,但在精浆、阴道液及唾液中未被检测到。免疫荧光实验结果显示FUT5主要存在于精细胞头部。表明人类精细胞膜存在一定表达量的特异性FUT5,可采用抗原-抗体反应分离精液和阴道液混合斑中的精细胞。结论人类FUT5表现出分布特异性,可应用到法医学性犯罪案件中混合斑的鉴定。     

用等电聚焦酶免疫分析法检测人类精斑GC表现型

本文用IEF结合使用过氧化物酶标记第二抗体的酶免疫分析法检测了17名键康成年男性的精液(斑)和唾液斑及10名健康成年女性的阴道分泌液中的GC表现型。结果发现17份人类精斑均可测出三种GC蛋白普通表现型。在10份阴道液中测出一份样本的GC表现型,3份样本有不甚清楚的GC带,不能定型,其他样本均无GC带。17份唾液斑未测出GC。本法的灵敏度(0.675ng)比文献报道的用过氧化物酶标记第二抗体的酶免疫分析(5.6ng)高。     

应用mtDNA 16S rRNA基因鉴定动物组织种属

目的应用线粒体DNA 16S rRNA基因PCR测序方法进行动物组织种属鉴定。方法未知动物内脏样本8份,已知马鹿、北山羊、绵羊和鹅喉羚肌肉样本各1份作为对照。采用用常规酚-氯仿法提取模板DNA,分别用哺乳动物通用引物和4种已知对照特异性引物扩增16S rRNA基因片段,产物用2.0%琼脂糖电泳检测,并进行序列测定及与基因库已有的序列同源性比对。结果 8份未知样本经哺乳动物16S rRNA通用引物扩增,均检测出阳性条带;用鹅喉羚特异性引物扩增,均检测出阳性特异性条带;用其他3种特异性引物扩增,均未检出阳性条带;未知样本扩增的基因片段经测序及同源性比对,与鹅喉羚的同源性为96%~100%。结论本文未知动物样本均为鹅喉羚内脏组织。本文方法可在动物检材种属鉴定中选用。     

miRNA451用于法医学血液鉴别的可行性研究

目的探讨miRNA451是否可以用于法医学血液类物证的鉴别。方法以法医学常见血液类(外周血和月经血)及非血液类(精液、唾液、阴道分泌液)体液样本为研究对象,提取总RNA,以RT-qPCR方法检测miRNA451的表达,利用SPSS 22.0进行统计分析。结果 miRNA451在外周血及月经血中均具有高表达的特点,且表达量显著高于在唾液、精液及阴道分泌液等非血液类物证中的表达量(6组P均0.05);放置一年的血斑中miRNA451表达量与新鲜血液无显著差异。结论 miRNA451在血液类体液样本中的表达水平显著高于非血液类体液样本,且稳定性良好,可作为法医学血液类体液样本鉴别的良好分子标记物。     

用酶标抗体免疫组化法测定性交后阴道内容物中精子的ABO血型

应用间接酶标抗体免疫组化法测出了53例新鲜精液、5例陈旧精斑及40例阴道分泌液中的精子与阴道脱落上皮细胞的ABO血型,30例精子与不同血型分泌型阴道分泌液孵育,未发现精子吸附阴道液中血型物质的现象,同时发现人类睾丸曲精细管中部份生精细胞、精子细胞,精子;直细精管部份上皮细胞、精液、精子;睾丸网大部份上皮细胞及副睾管中的精液与精子均含ABH抗原,故认为精子上的ABH抗原主要是精子固有抗原,13例性交后阴道内容物中精子的ABO型测定结果:7例与供者血型吻合,6例不吻合。6例中5例从O型精子中测出了女方分泌型阴道分泌液中的A或AB物质,1例B型精子未测出B及H抗原,文中对这种现象进行了讨论。     

利用朴素贝叶斯和多元logistic回归构建月经血mRNA标志分析模型

目的 利用月经血特异性mRNA标志检测技术结合统计学方法,建立基于朴素贝叶斯和多元logistic回归方法的月经血鉴定模型,以定量区分月经血与其他体液。方法 采集86份月经血、48份外周血、48份阴道分泌物、24份精液和24份唾液样本,经试剂盒提取样本RNA、反转录后得到cDNA,对5种月经血特异性标志,包括基质金属蛋白酶（matrixmetalloproteinase,MMP）家族的成员MMP3、MMP7、MMP11,孕激素相关子宫内膜蛋白（progestogensassociatedendometrialprotein,PAEP）和斯钙素-1(stanniocalcin-1,STC1)进行扩增和电泳检测分析。采用朴素贝叶斯和多元logistic回归对检测结果进行分析。结果 朴素贝叶斯和多元logistic回归法构建的分类模型对月经血归类的准确率达88.37%和91.86%。在非月经血体液中,对外周血、唾液和精液的区分准确率普遍高于90%,分辨阴道分泌物时准确率较低,分别为16.67%和33.33%。结论mRNA检测技术结合统计学方法可对月经血建立分类判别模型,可用于区分月经血和其他...     

中和法检验人体液斑中H型物质含量在个人识别中的应用4例

中和法检验人体液斑中Ｈ型物质含量在个人识别中的应用４例刘仙洲（河北省顺平县公安局；顺平０７２２５０）Ａ、Ｂ、Ｈ类血型物质不仅存在于红细胞上，在唾液、精斑、阴道分泌液及人体各组织也广泛分布。分泌型人的体液中除分泌与本身相同的型物质外，还可分泌Ｈ型物质，...     

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.