利用积温和昆虫发育历期推测死亡时间的研究

目的积累尸食性蝇类虫态发育历期和积温的资料。方法采用动物尸体作诱饵,分别对自然飞到诱饵上繁殖生长的6种尸食性蝇类的虫态发育历期和积温进行观察研究。结果经过观察,取得了棕尾别麻蝇、丝光绿蝇、紫绿蝇、宽丽蝇、巨尾阿丽蝇、大头金蝇等6种尸食性蝇类的虫态发育历期和积温的基础数据。并采用倒计积温的方法推测实际案例中死者死亡时间,破案后证实推测时间与实际死亡时间一致。结论本文数据可为利用尸食性蝇类虫态育历期的积温推测死亡时间提供依据。     

青岛地区常见嗜尸性蝇种及其季节性分布研究

目的观察青岛地区嗜尸性蝇种季节性演替规律,为死亡时间推断提供参考。方法在室外设立田间观察场所,2012年4月1日开始至2013年4月1日,每月第1天6时放置猪尸,20min后开始观察,至18时,期间每小时观察1次;第3天以后,分别于7时、12时、18时各观察1次。观察时记录尸体上出现的昆虫种类、虫态、数量并采集相应标本,进行分类鉴定。结果可以观察到有嗜尸性蝇类侵袭尸体的月份为4月至11月,共发现3科23种蝇类,其中丝光绿蝇、大头金蝇和亮绿蝇数量位列前三,分别占全部观察数量的40.71%、31.95%和7.12%。丝光绿蝇、大头金蝇中午时段出现的数量显著多于早上和傍晚。一年中各种蝇类在中午出现的数量均多于早上及晚上。4月上旬,蝇类早、晚与中午出现的数量相差显著;而在7、8月份差别较小。大部分嗜尸性蝇种集中在新鲜期和肿胀期。结论本文观察数据可为利用嗜尸性蝇类演替规律进行法医学死亡时间推断,以及建立地区嗜尸性蝇种类数据提供参考。     

贵阳地区嗜尸蝇类季节分布实验研究

死后间隔时间的判断 ,尤其是对晚期尸体的死后间隔时间的判断 ,一直是法医学研究的重要课题之一 ,虽借助蝇类的生活史解决法医学有关问题己有着悠久的历史[1,2 ] ,但现有的资料已满足不了现代法医工作的需要。如嗜尸蝇类有多少种、季节分布情况、区域分布情况等资料 ,都有待于研究。只有在查清各种区域中的嗜尸蝇种和虫态变化 (即卵→蛆→蛹→羽化 )规律后 ,才能更好地利用它们不同的季节分布和虫态变化周期为法医学推断死后间隔时间。为此 ,对贵阳龙洞堡地区嗜尸蝇类季节分布进行实验研究。1　材料与方法1 1　实验场地实验场地位于贵阳龙洞…     

贵州地区嗜尸蝇类调查

目的　调查贵州地区与尸体有关的蝇类。方法　根据昆虫学调查方法 ,设定调查地域 12个 ,于 2月、 5月、 8月和 11月的 10～ 2 0日采集一次标本。结果　全年 12个地域 44次共采集嗜尸蝇类标本 3 743 3只 ,经鉴定隶属于 5科 17属 2 7种。结论　取得了贵州地区嗜尸蝇种及区域、季节分布的资料 ,填补了在《中国蝇类》中未见贵州报道的空白。为下一步研究各嗜尸蝇种的生活史打下了基础 ,为推测死者的死亡季节及死亡环境提供参考依据。     

河南三门峡地区夏秋季常见嗜尸性蝇类的初步研究

目的探讨三门峡地区常见嗜尸性苍蝇种类、演替规律及其在法医学实践中的应用价值。方法采用笼诱法观察7月中旬-10月中旬兔尸上嗜尸性苍蝇种类演替规律及生活习性。结果出现的双翅目嗜尸性苍蝇有3科9属13种,主要为蝇科的舍蝇、市蝇、厩腐蝇、元厕蝇、斑蹠黑蝇、兰翠蝇;丽蝇科的大头金蝇、丝光绿蝇、亮绿蝇、巨尾阿丽蝇;麻蝇科的棕尾别麻蝇、褐须亚麻蝇和尾黑麻蝇;且出现时间有很强的规律性。结论河南三门峡地区夏秋季常见嗜尸性蝇类在兔尸上的出现有一定的演替规律,可望为该地区法医学死亡时间的推断提供参考。     

NCBI数据库在常见嗜尸性蝇类种属鉴别中的应用

目的探讨NCBI数据库比对分析对常见嗜尸性蝇类种属鉴别中的应用价值。方法收集2009年1月至2012年12月重庆市常见嗜尸性蝇类不同发育历期2科5属7种样本52份,采用Chelex100法提取mtDNA,利用2对引物扩增细胞色素C氧化酶辅酶I基因,分别截取498bp和841bp相同长度的序列,采用MEGA软件计算种内及种间进化分歧情况,并分别在NCBI数据库进行序列BLAST搜索种属同源性比对分析。结果所得序列种内进化分歧均数在0%~0.7%之间,种间进化分歧均数在7.5%~16.1%之间;7个种属的样本序列I和序列II分别有5个和6个种属完全比对正确,样本总体的正确率分别达到96.15%和98.08%,Max ident值均在97%以上。结论采用序列同源性比对分析,并借助NCBI数据库强大的检索分析功能,可准确进行常见嗜尸性蝇类的种属鉴定,为法医学死亡时间推断提供重要参考依据。     

贵阳市郊嗜尸蝇类群落组成及生长观察

目的观察嗜尸蝇类种群落组成、季节变动及蛆虫生长长度与死亡时间的关系，为在死亡时间推断中应用提供基础数据。方法采用荷兰猪尸／兔尸／猪肺作诱饵，在海拔1115．2～1120．8m的自然环境中吸引蝇种。捕抓特定时间段内优势蝇种，每日定时观察记录其在营养基上产卵、幼虫孵化、成熟幼虫爬离的时间，测量其长度，采用Excel软件进行数据处理。结果获取了贵阳市郊宽丽蝇、巨尾阿丽蝇、紫绿蝇、丝光绿蝇、棕尾别麻蝇、肥躯金蝇、大头金蝇和绯颜裸金蝇等8种常见嗜尸蝇类群落组成、季节变动及蛆虫生长长度的规律性变化数据，并用于实际案例死亡时问的推断。结论嗜尸蝇类群落组成、季节变动及蛆虫生长长度在推测死亡时间上有重要意义。     

NCBI数据库在常见嗜尸性蝇类种属鉴别中的应用

目的探讨NCBI数据库比对分析对常见嗜尸性蝇类种属鉴别中的应用价值。方法收集2009年1月至2012年12月重庆市常见嗜尸性蝇类不同发育历期2科5属7种样本52份,采用Chelexl00法提取mtDNA,利用2对引物扩增细胞色素C氧化酶辅酶I基因,分别截取498bp和841bp相同长度的序列,采用MEGA软件计算种内及种间进化分歧情况,并分别在NCBI数据库进行序列BLAST搜索种属同源性比对分析。结果所得序列种内进化分歧均数在0％～0．7％之间,种问进化分歧均数在7．5％～16．1％之间;7个种属的样本序列Ⅰ和序列Ⅱ分别有5个和6个种属完全比对正确,样本总体的正确率分别达到96．15％和98．08％,Maxident值均在97％以上。结论采用序列同源性比对分析,并借助NCBI数据库强大的检索分析功能,可准确进行常见嗜尸性蝇类的种属鉴定,为法医学死亡时间推断提供重要参考依据。     

西藏自治区中南部地区嗜尸性蝇类种类组成及分布

死亡时间(postmortem interval,PMI)推断一直是涉及人员死亡的刑事案件现场勘验中法医调查的重点和难点[1].嗜尸性蝇类证据的应用是解决死亡时间推断特别是腐败尸体死亡时间推断的有效手段之一,但前提是要立足案发当地常见嗜尸性蝇类的种类及分布特点,并据此建立具体种类的发育史数据库.     

利用尸食性蚤蝇推断死亡时间的法医学研究进展

死亡时间的准确推断一直是法医学的难题。昆虫学方法已被认为是死亡时间推断的有效方法。尸食性蝇类发育生物学在死亡时间推断中有着重要地位。蚤蝇体形微小,在相对密闭的空间,可成为尸体上主要的甚至是唯一的昆虫证据。本文从尸食性蚤蝇的作用、种属鉴定以及日龄推断方面,综述了利用尸食性蚤蝇推断死亡时间的法医学研究进展。     

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.     

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.