皮肤烧伤愈合过程中磷酸化JNK的变化

目的观察烧伤后人皮肤磷酸化JNK（p-JNK）的变化特点,初步探讨烧伤后创面愈合的分子机制。方法取12例烧伤后住院植皮患者的烧伤周边区皮肤为烧伤周边皮肤组;另取正常皮肤12例为正常皮肤组。应用免疫组织化学方法和常规HE染色检测p-JNK在皮肤烧伤周边区和正常皮肤组织中的变化情况。结果正常皮肤组织中表皮基底层细胞的胞浆和胞核内有p-JNK阳性着色,阳性细胞率为（8.8±1.3）%。在烧伤周边皮肤组中,p-JNK阳性着色主要定位于表皮细胞和部分炎症细胞中,阳性细胞率上升至（31.2±3.3）%,明显高于正常皮肤组织（P〈0.01）。结论烧伤后人皮肤p-JNK的变化可能与创面愈合有关。     

小鼠皮肤创伤愈合过程中IL-10在不同表达部位的组化定量研究

目的探讨小鼠皮肤创伤愈合过程中IL-10在不同表达部位的变化与损伤时间的关系。方法应用免疫组织化学技术和形态计量法,对小鼠不同时程皮肤切创组织中IL-10不同表达部位(表皮细胞及表皮下组织的浸润细胞)的变化进行研究。结果皮肤切创前后表皮层均有阳性表达,切创后1～3h表皮细胞阳性表达水平迅速升高,24h时降至较低水平,伤后48h表达水平再次升高,96h后逐渐回复到正常水平;表皮以下阳性部位主要是浸润的单核/巨噬细胞,损伤6h后阳性细胞在真皮、皮下组织及创口肉芽组织内逐渐增多,于伤后72h达最大值(51.41±3.12)%,96～168h阳性细胞数逐渐减少(29.38±2.64)%～(5.56±4.74)%。结论皮肤创伤修复过程中IL-10在不同表达部位的变化特点与皮肤损伤时间相关,检测其表达变化可望用于损伤时间推断。     

小鼠皮肤切创愈合过程中α7nAChR表达与损伤时间关系

目的检测皮肤切创愈合过程中α7nAChR的表达及其时间规律性变化。方法建立小鼠皮肤切创模型,应用免疫组织化学技术及Western blot方法检测切创后不同时间段皮肤中α7nAChR的表达。结果免疫组织化学结果显示,对照组α7nAChR表达于表皮、毛囊、皮脂腺、血管内皮及真皮中少数的成纤维细胞;伤后6～12h切创皮肤损伤区及周边区可见少量多核粒细胞和单核细胞表达α7nAChR,1～3d以单核细胞阳性表达为主,5～14d以成纤维细胞为主。α7nAChR阳性细胞率于伤后1d开始升高,伤后7d达最高峰,随后逐渐下降。经Western blot检测显示,对照组及各实验组均有α7nAChR阳性条带,其中伤后7d为α7nAChR表达高峰。结论α7nAChR在小鼠皮肤切创愈合过程中呈现一定的时序性变化。     

小鼠皮肤切创愈合过程中Ⅱ型大麻素受体的表达

目的观察皮肤切创愈合过程中CB2R表达变化的时问规律性。方法 健康小鼠50只,随机分为10组,建立皮肤切创模型,应用免疫组织化学技术及Westernbloting方法检测切创后不同时间段小鼠背部正中皮肤CB2R的表达。结果免疫组织化学结果显示,对照组CB2R表达于表皮、毛囊、皮脂腺、皮肌层、血管平滑肌、神经纤维外膜及神经纤维束束膜;伤后6h损伤区及周边区多核粒细胞少量表达CB2R,12～24h以单个核细胞阳性表达为主,3d以单个核细胞和梭形成纤维细胞表达为主,5～14d以梭形成纤维细胞为主。CB2R阳性细胞率于0h～3d逐渐升高,5d达最高峰,随后逐渐下降。经Westernblotting检测显示,对照及各个损伤时间段都有CB2R阳性条带,其中5d为CB2R表达高峰。结论小鼠皮肤切创愈合过程中,CB2R于损伤区及周边区多核粒细胞、单个核细胞、梭形成纤维细胞中表达,并具有规律性,提示CB2R可能参与皮肤损伤愈合,并可用于皮肤损伤时间的推断。     

小鼠皮肤切创愈合过程中M_3型乙酰胆碱受体的表达

目的 探讨小鼠皮肤切创愈合过程中损伤区M3受体的表达及其随时间的变化规律.方法 应用免疫组织化学染色和Western印迹技术检测小鼠皮肤切创后不同时间段M3受体的变化情况.结果 正常皮肤组织的表皮、毛囊、皮脂腺、汗腺、皮肌层等均表达M3受体.伤后6～12h,损伤区M3受体阳性细胞以多形核粒细胞为主;1～3d,M3受体阳性细胞以单个核细胞和成纤维细胞为主;5～14d,M3受体阳性细胞主要为成纤维细胞.阳性细胞率在伤后6～12h逐渐增高,12h达高峰,1～5d略有下降,但保持较高水平,7d阳性细胞率再次达到峰值,随后逐渐降低.通过Westem印迹法检测显示,各个时间段均有M3受体阳性条带,其中12h和7d为M3受体两个表达高峰.结论 多形核粒细胞、单个核细胞和成纤维细胞均表达M3受体,提示其可能在皮肤切创愈合过程中起重要的作用;M3受体表达的规律性变化可用于损伤时间的推断.     

IL-33在小鼠皮肤创伤后损伤时间推断中的作用

目的通过观察白细胞介素-33(interleukin-33,IL-33)在皮肤创伤后的时序性变化规律,探讨IL-33在法医学实践中用于损伤时间推断的应用价值。方法利用直径为5mm的圆形锉刀在小鼠背部建造皮肤损伤模型,于伤后1h、3h、6h、12h、1d、3d、5d、7d、10d取损伤处组织,对照组在与创伤组小鼠相同部位取同等大小的皮肤样本。采用苏木精-伊红(hematoxylin-eosin,HE)染色法观察皮肤创伤后愈合过程中的形态学变化,通过Western印迹法、免疫组织化学染色和双重免疫荧光染色法检测皮肤创伤样本IL-33的表达变化。结果Western印迹法结果显示,伤后3h,IL-33蛋白表达稍有下降,6h后IL-33蛋白表达逐渐增加,于伤后3d达峰值,随后逐渐减少。免疫组织化学染色结果显示,在对照组皮肤的表皮、毛囊、皮脂腺及真皮中固有细胞有少量IL-33阳性表达,伤后3h,IL-33阳性细胞率开始增加,伤后3d达到峰值,随后逐渐减少。双重免疫荧光染色结果显示,伤后1~3d,IL-33阳性表达细胞主要为巨噬细胞,伤后5~7d,IL-33阳性表达细胞主要为肌成纤维细胞。HE染色结果显示该皮肤损伤模型创口愈合过程符合炎症的病理学发展规律。结论IL-33有望成为法医学推断皮肤损伤时间的参考指标。     

小鼠皮肤切创愈合过程中c-jun的表达

目的探讨小鼠皮肤切创愈合过程中损伤区c-jun的表达及不同损伤时间c-jun的变化规律。方法应用免疫组织化学染色和Western印迹技术检测小鼠皮肤切创后各个时间段c-jun的表达变化情况。结果正常组织中有少量c-jun表达。伤后3～12h损伤区c-jun主要表达在中性粒细胞中,1～5dc-jun阳性细胞主要以单个核细胞和成纤维细胞为主,7～14dc-jun主要在成纤维细胞中表达。阳性细胞率3～12h逐渐增高,12h达高峰,1～5d有所下降,7d阳性细胞率达第二峰值,10～14d逐渐降低。Western印迹法检测显示各个时间段均有c-jun阳性条带,其中12h和7d为c-jun含量的2个高峰。结论小鼠皮肤切创愈合过程中c-jun在损伤区对诱导中性粒细胞、单个核细胞及成纤维细胞的凋亡可能起着重要作用,同时c-jun表达的规律性变化可用于损伤时间的推断。     

小鼠皮肤切创愈合过程中caspase-9、-3表达的研究

目的研究caspase-9、-3在小鼠皮肤切创愈合过程中的表达及其变化规律。方法在小鼠背部正中制作皮肤全层切创模型,应用免疫组化染色技术观察切创及切创周边区内caspase-9、-3的表达情况,以无切创的小鼠皮肤作为对照。结果对照组中caspase-9、-3表达于表皮层,毛囊及皮脂腺。伤后3h损伤区及损伤周边区中可见少量多核粒细胞表达caspase-9、-3,6~24h,部分浸润的多核粒细胞和单核细胞caspase-9、-3阳性,此后caspase-9、-3阳性细胞逐渐以单核细胞和成纤维细胞为主。伤后caspase-9、-3阳性细胞率逐渐升高并在3d达到高峰,此后逐渐下降,至14d最低。结论caspase-9、-3可能引发正常小鼠皮肤表皮、毛囊和皮脂腺细胞的凋亡并参与正常皮肤细胞的自我更新;在小鼠皮肤切创愈合过程中,caspase-9、-3在多核粒细胞、单核细胞及成纤维细胞中表达,其时序性变化规律可望用于皮肤切创损伤时间的判定。     

大鼠皮肤挫伤修复过程中caspase-6的表达及其时间规律性

目的探讨皮肤挫伤修复过程中,caspase-6在挫伤区及挫伤周边区不同时间表达的变化规律。方法应用免疫组化染色、Westernblot技术显示caspase-6在皮肤挫伤区及挫伤周边区炎性细胞中的阳性表达和激活情况。结果伤后3h,挫伤区内浸润的少量多核粒细胞的胞质中caspase-6呈弱阳性表达,阳性率为(25.78±1.38)%;伤后12h,阳性表达增强明显,阳性率为(47.70±5.14)%;伤后3d,几乎所有多核粒细胞、单核细胞和成纤维细胞中caspase-6呈强阳性表达,阳性率为(54.58±5.64)%,表达达高峰,以后逐渐下降。Westernblot实验证明,caspase-6酶原表达呈现时间规律性变化。结论大鼠皮肤挫伤修复过程中,caspase-6在挫伤后的炎症反应中发挥重要作用;同时,caspase-6在挫伤区内多核粒细胞、单核细胞及成纤维细胞中的表达呈规律性变化,可对挫伤时间的推断提供参考。     

小鼠皮肤切创愈合过程中p-JNK变化及其与时间的相关性

目的 探讨小鼠皮肤切创愈合过程中损伤区磷酸化JNK（p-JNK）的变化及不同损伤时间p-JNK的变化规律。方法 应用免疫组织化学和Westernblot方法检测小鼠皮肤切创后各个时间段p-JNK的变化情况。结果 正常组织中有少量p-JNK阳性着色。伤后3～12h损伤区p-JNK阳性着色主要在中性粒细胞,1～5dp-JNK阳性着色主要为单核细胞和成纤维细胞,7～14dp-JNK阳性着色以成纤维细胞为主。阳性细胞率3h～1d逐渐增高,1d达到峰值,3～5d有所下降,7d阳性细胞率达第二峰值。10～14d逐渐降低。Westernblot显示各个时间段均有p-JNK的阳性条带,其中12h和3d为p-JNK含量的2个高峰。结论 小鼠皮肤切创愈合过程中p-JNK在损伤区对诱导中性粒细胞、单核细胞和成纤维细胞的凋亡起非常重要的作用。同时P-JNK的规律性变化可用于损伤时间推断。     

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.