mRNA和microRNA在机械性窒息死推断中的研究进展

机械性窒息死的推断是法医学鉴定的难点之一。利用实时荧光定量PCR（fluorogenic quantitative RT-PCR,RT-qPCR）技术检测RNA表达水平变化规律,并据之推测机械性窒息死亡的原因,近年来已成为研究热点。本文对mRNA和microRNA（miRNA或miR）在机械性窒息死推断的研究文献进行复习综述,并重点探讨miRNA在该类死因推断中的应用,以期为机械性窒息死推断提供新的思路。     

机械性窒息死亡时背部和四肢肌肉出血的法医学意义

<正> 机械性窒息死亡在法医学尸体检验中,是一类常见的暴力性死亡。其死亡原因和死亡方式有时难以确定,如现场遭到严重破坏或有伪装存在,尸体已腐败,特别是水中尸体等。为解决这一问题,我们把解剖背部和四肢部作为各种机械性窒息死亡尸体必解部位,即每尸必解,每解必全。并对大连市15年间发生并确认为机械性窒息死亡不同年龄、性别的尸体资料进行回顾性研究,现将结果报告如下。     

机械性窒息死亡案例中的舌骨骨折研究近况

一、概况 用手扼压颈部,用带子勒颈或直接用钝器压迫颈部均可致机械性窒息性死亡.除了1993年Gonzales发表过此类论文及研究过此类与法律有关的死亡方式外,在法医病理学或人类学中很少有涉及此类的论著.尽管诸多尸体现象可以确证机械性窒息死亡的诊断,但舌骨骨折在法医学实践中却有非常重要的意义.     

对《洗冤集录》中特殊方式窒息死亡论述的探讨

机械性窒息是法医学的重点内容之一，特殊方式窒息死亡更是法医学鉴定和研究的难点。早在宋慈所著的《洗冤集录》就有专门记载，其中涉及特殊方式窒息死亡的内容共有9处，分布在一至五卷之中。本文拟从现代法医学理论和实践的角度对《洗冤集录》中有关特殊方式窒息死亡的内容进行探讨。     

机械性窒息和CO中毒联合致死1例

在法医学实践中，死亡原因确定有时较为困难．尤其在多种原因并存时，更为困难。但死亡原因又是法医病理检验后必须回答的问题。笔者在最近的法医学实践中遇到1例机械性窒息和CO中毒联合致死案例，死亡原因分析较为困难，现报告如后。     

1例活埋致死案例报道

机械性窒息死亡的案例在各类非正常死亡中比较多见,但活埋致死的案例较为少见。作者将遇到的1例报告如下,并对其死亡机制、尸体现象及法医学鉴定做分析报道。     

263例尸体淤点性出血的法医学研究

淤点性出血(petechialhaemorrhage),法医学上通常被用来描述机械性窒息死亡尸体的颜面部皮肤和粘膜,以及器官浆膜所出现的点状出血,但在非机械性窒息死亡尸体的眼结膜和内部器官亦可检见[1～3]。本文作者观察了263例不同死因尸体颜面部皮肤和内部器官浆膜的淤点性出血,旨在探讨     

肺组织缺氧时分子变化与机械性窒息死亡死因鉴定研究进展

肺是机体最大的呼吸器官,缺氧时肺组织细胞快速发生损伤性变化,同时激活自救通路,进而引发复杂的生物大分子变化。机械性窒息死亡是由机械性暴力引起的急性呼吸障碍导致的死亡。由于缺乏特异性的尸体内部征象,机械性窒息死亡的精准死因鉴定一直是法医病理鉴定的难点。本文回顾了缺氧条件下肺组织的生物大分子变化,探讨了将这些变化用于机械性窒息死亡精准死因鉴定的可能性,以期为相关研究提供新思路。     

血清差异性表达分子在机械性窒息死因鉴定中的作用

血清是血液的重要组成部分，其成分变化可直接反映机体内环境的变化。在对缺氧性疾病的研究中，有学者提出血清差异性表达分子可作为疾病的诊断标志物。由于缺乏特异性的诊断指标，机械性窒息死亡的精准死因鉴定至今仍是法医病理学鉴定的难点。本文回顾了缺氧相关疾病中的血清差异性表达分子的研究，并讨论了这些分子用于机械性窒息死亡鉴定的可能性，以期为机械性窒息精准死因鉴定研究提供新思路。     

机械性窒息死亡案例中的舌骨骨折研究近况

一、概况用手扼压颈部 ,用带子勒颈或直接用钝器压迫颈部均可致机械性窒息性死亡。除了 1 993年Ｇｏｎｚａｌｅｓ发表过此类论文及研究过此类与法律有关的死亡方式外 ,在法医病理学或人类学中很少有涉及此类的论著。尽管诸多尸体现象可以确证机械性窒息死亡的诊断 ,但舌骨骨折在法医学实践中却有非常重要的意义。二、舌骨骨折在机械性窒息案例中的情况舌骨呈Ｕ形 ,位于颈前喉上方 ,在颈部肌群和舌之间起重要连接作用。舌骨前端向后突出连结茎突 ,随着年龄的增长 ,茎突骨化。舌骨被分成几部分。后面的部分形成舌骨大角 ,与舌骨体相连续 ,舌骨…     

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.