SMCY性别特异融合抗原的克隆表达及其抗体制备

目的利用蛋白检测的快速性优势,研究不同性别在SMCY抗原氨基酸序列的差异,筛选出特异性氨基酸序列,并克隆表达性别特异融合抗原,制备相应抗体,建立一种快速鉴别法医物证性别的方法。方法通过对人SMCY和SMCX进行序列分析,发现了三段差异片段,采用搭桥PCR方法获得差异片段全长基因,连接入p ET-28a载体进行原核表达,用Ni柱纯化后的性别特异融合抗原免疫制备多克隆抗体,用ELISA法和western blot检测SMCY多抗与抗原的反应特异性,制作胶体金试纸条检测样本。结果筛选出具有性别特异性的氨基酸序列,获得SMCY性别特异融合抗原,成功制备出多克隆抗体及胶体金试纸条。结论获得SMCY性别特异融合抗原具有很好的抗原活性,制备的多克隆抗体可以与抗原特异性地结合,用于性别鉴定。     

NaCl溶液浓度对抗人P30胶体金检测试纸条试验的影响

抗人P30胶体金检测试纸条（简称试纸条）具有简单、快速、准确、灵敏、高度特异性及便于携带等优点，在法医实际检案中应用广泛。作者在实际检案中发现用不同浓度的NaCl溶液浸泡检材，对抗人P30胶体金检测试纸条结果有一定的影响，并针对此进行了实验观察，现将结果报告如下。     

抗P30胶体金免疫试纸条灵敏度和特异性探讨

抗P30胶体金免疫试纸条(又称精斑试纸条)是利用免疫学方法和色谱层析技术对前列腺特异性抗原(PSA,又称P30)进行特异性检测的一种简便方法[1]。由于操作简单、耗时短、无需特殊设备和结果易判读等优点而被广泛用作法医学实际检案中的精斑确证试验。但在实际案件中,有时会出现精斑试纸条检测呈现阳性结果,却检测不到精子或无法扩增男性DNA的情况,为验证及比较灵敏度及特异性,本文进行了一些探讨,现报道如下。1材料和方法1.1材料精斑试纸条:购自美国E-boat Dallas公司。样品:10支阴道棉签拭子取自一周内无性生活的女性志愿者,阴道分泌液斑…     

Fn-EIIIA金标单克隆抗体试纸条的试制和初步应用

目的开发可用于法医病理学损伤时间推断临案的金标Fn-EIIIA单克隆抗体试纸条。方法选取两种敏感、特异的片段特异性Fn-EIIIA单克隆抗体,ELISA方法进行效价观察,标记胶体金后分别采用渗滤法及层析法检测其效果,抽提阳性对照中目标蛋白进行初步测评,并以大鼠皮肤损伤模型进行验证。结果两种单克隆抗体均可用于Fn-EIIIA肽段的金标法检测,以IST9搭配Fn多抗效果最佳;正常皮肤组织样本中试纸条检测线不显色,损伤3h后显色,随损伤时间延长,染色逐渐加深。结论该试纸条可靠性、可重复性以及可操作性均佳,可望在法医学损伤时间推断有广阔的应用。     

胶体金标记苯丙胺单克隆抗体免疫试剂盒研究

目的建立一种准确、快速、简便的检测尿液中苯丙胺(AMP)的胶体金免疫层析技术。方法采用柠檬酸三钠还原法制备胶体金颗粒,标记抗AMP单抗,将AMP—BSA抗原固相于硝酸纤维素膜上,制备胶体金免疫层析测试条。通过尿液、血液和唾液中的可能存在的苯丙胺成分与测试条上的苯丙胺-BSA完全抗原竞争结合有限的单抗结合位点,来判定检测结果。结果用ICT法和GC/MS检测217份尿样,本法检测阈值为1000ng/mL,特异性为99.17%,准确性为99.54%。结论ICT法检测尿液中的AMP特异性强,灵敏度高、简便快速、无需特殊仪器设备,具有广泛应用价值。     

G1m(3)因子快速检测试剂条的应用

目前报道的检测Glm（3）因子的方法［l］,在试剂和操作上都有一定的技术要求,费时费力。本文作者根据胶体金标记的抗人Glm（3）单克隆抗体的特性,参考刘鼎新报道的方法［2］,研制出Glm（3）因子试剂条,并用于Glm（3）因子的快速检验。Glm（3）因子快速检验试剂条具有快速、准确、灵敏、高特异性的优点,在法医检验中易于推广应用。现报道如下。1材料和方法1．1材料标记的抗人Glm（3）单克隆抗体［An－McAb-Glm（3）］;自制Glm（3）快速检验试剂条。Glm（3）因子阳性血清和阴性血清样品100份;室温保存的人血痕、唾液斑、精斑、阴…     

Fn—EⅢA金标单克隆抗体试纸条的试制和初步应用

目的开发可用于法医病理学损伤时间推断临案的金标Fn-EⅢA单克隆抗体试纸条.方法选取两种敏感、特异的片段特异性Fn-EⅢA单克隆抗体,ELISA方法进行效价观察,标记胶体金后分别采用渗滤法及层析法检测其效果,抽提阳性对照中目标蛋白进行初步测评,并以大鼠皮肤损伤模型进行验证.结果两种单克隆抗体均可用于Fn-EⅢA肽段的金标法检测,以IST9搭配Fn多抗效果最佳;正常皮肤组织样本中试纸条检测线不显色,损伤3h后显色,随损伤时间延长,染色逐渐加深.结论该试纸条可靠性、可重复性以及可操作性均佳,可望在法医学损伤时间推断有广阔的应用.     

抗人Tf及抗人Hb试剂盒的比较

目的研究比较抗人Tf(转铁蛋白)和抗人Hb(血红蛋白)试剂盒的实验方法。方法采用胶体金标记单克隆抗体结合免疫层析技术,对不同稀释度的人血、动物血进行检测,并对保存时间、溶解度等影响因素进行研究。结果抗人Tf和抗人Hb试剂盒同样具有简单、快速、灵敏、稳定、特异性好的优点,但抗人Tf试剂盒能检测出陈旧及难以溶解血痕。结论抗人Tf试剂盒适用于法医物证的血痕种属检验。     

性侵犯案件中对于精斑试纸条使用灵敏度以及特异性的研究

抗原胶体金免疫试纸条也就是精斑试纸条,这是一种使用色谱层析技术以及免疫学方法通过前列腺特异性抗原对特异性进行检测的办法.该办法在实际操作过程中具备简单、所耗费时间短、得出的结果容易判断以及没有特殊设备要求等诸多优势而在日常精斑确证试验中在法医学的实际检案上.在实际检测过程中,很可能会出现精子检测不到或者是男性的DNA不能进行扩增情况的发生,为对此种办法的灵敏度和特异性进行验证和比较,本文特对此课题做一探讨,相信本文能够对相关课题研究起到抛砖引玉的作用.     

用荧光抗体法作血痕的种属鉴定

血痕的种属鉴定,最早是应用抗人血清作环状沉淀试验,后来使用特异性更好的抗人血红蛋白沉淀素血清替代抗人血清作各种沉淀试验.此外,还有应用抗人球蛋白消耗试验、间接血凝试验法、胶乳载体试验法.近来,随着免疫学实验技术的发展,应用酶联免疫技术等检测人血液中各种特异组分作血痕的种属鉴识.本文使用荧光标记抗体检测人血痕中的IgG组分,作人血和动物血的鉴别,取得较好结果,现将实验报告如下:     

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.