杭州市汉族未成年人牙龄推断的研究

目的采用全口曲面断层影像,研究杭州市未成年人牙齿钙化的规律,从而建立根据牙齿推断杭州市未成年人年龄的方法。方法对杭州市1189例年龄在6~15周岁之间的未成年人全口曲面断层影像进行观测,根据牙齿钙化规律建立分级标准,依据牙齿钙化分级与年龄的相关性建立相应方程。结果牙齿钙化规律无侧别差异但有性别差异,分性别建立相应的回归方程,方程拟合优度高且标准差低。结论所建立的方程可用于杭州地区未成年人年龄的推断。     

中国黑龙江地区汉族未成年人的牙钙化程度及年龄推断

目的探讨未成年人牙齿钙化程度与其年龄的关系,建立根据牙齿钙化程度推断未成年人年龄的方法。方法拍摄黑龙江地区1510名未成年人（男737名,女773名,年龄6～15周岁）牙齿曲面断层影像片,利用计算机观察全口曲面断层影像片中下颌恒牙牙位处钙化程度的影像特征,并建立牙齿钙化分级评分标准,然后根据此标准对下颌牙齿进行分级评分;将其结果输入SPSS13.0软件统计,按α=0.05对牙齿钙化分值分性别分年龄段组进行非参数检验和与年龄的相关性分析,最终建立根据牙齿钙化程度推断年龄的回归方程。结果同名牙左右侧无差异（P〉0.05）,而性别间有差异（P〈0.05）;男女性下颌牙齿的钙化程度均与年龄高度相关（r〉0.7）;所建方程模型合理可靠,盲测结果显示推断年龄与实际年龄间无统计学差异,误差绝对值的平均值男性为（0.367±0.257）岁,女性为（0.367±0.245）岁。结论本研究中未成年人牙齿钙化程度随年龄的增长而呈现增高趋势,直至完全钙化;根据牙齿钙化程度建立的回归方程可用于未成年人活体以及无名尸体的年龄推断。     

利用牙齿结构变化推断个体年龄的研究进展

<正> 根据成年人牙齿的结构变化推断个体年龄是法庭科学和人类学中的重要课题;在未成年人,根据牙齿改变推断年龄相对较容易,但在牙齿发育完成后,要准确地推断年龄则难度与年龄俱增,目前最常用和有效的方法是根据牙齿的结构变化推断年龄,有些根据牙齿的多种结构变化有些根据牙齿单个结构变化进行推测,现将有关文献综述如下     

重庆地区汉族未成年人牙龄推断的研究

目的运用牙齿曲面断层影像技术,研究6周岁～15周岁重庆市未成年人牙齿钙化的规律,从而建立根据牙齿钙化程度推断年龄的方法。方法依据牙齿钙化分级标准对1321名（男性577名,女性744名）重庆市6周岁～15周岁未成年人牙齿曲面断层片上的牙齿钙化程度进行分级评分;将评分值与对应的性别和年龄分别输入SPSS13.0软件进行统计分析,最终建立推断年龄的方程。结果左右侧同名牙齿钙化程度无统计学差异（P〉0.05）,但性别间有统计学差异（P〈0.05）;下颌左右侧8颗牙齿的钙化程度与年龄相关系数均大于0.58;所建利用不同牙齿组合推断年龄的线性回归模型调整拟合优度均大于0.67,估计值标准误男性为0.95周岁～1.11周岁、女性为1.02周岁～1.12周岁。结论该方法可用于法庭科学领域中推断重庆市6周岁～15周岁未成年人活体以及尸体的年龄。     

利用牙齿推断年龄的研究进展

牙齿是人体最坚硬的器官之一,其抗腐蚀能力强,多项形态特征具有增龄性变化,因此利用牙齿推断年龄在法医学中得到广泛应用。由于牙齿的生理性变化的复杂性及环境因素的影响,不同牙齿推断年龄的方法各具其应用价值,同时也存在一定的局限性,法医工作者需要依据具体情况选择适合的方法并加以综合运用,以提高年龄推断的准确性。本文对国内外利用牙齿推断年龄的研究现状进行综述,并对各种推断方法进行比较评价,希望能为相关研究和实践提供参考。     

根据牙齿磨耗度推断年龄的研究

有关牙齿磨耗度与年龄的关系,已有许多学者进行了研究。目前,如何缩小推断年龄误差和提高推断年龄的准确性,是法医工作者所瞩目的问题。在日本,竹井哲司应用数量化第I类理论、多元回归的方法及电子计算机技术,对牙齿磨耗度与年龄的关系进行了研究,得出了推断年龄方程。多元逐步回归的方法较多元回归法可筛选出较好的变量,得出最优回归方程,而用此法进行本     

上、下尖牙髓腔/牙体表面积比值的年龄判定价值研究

目的 通过三维重建测量上、下颌尖牙髓腔/牙体表面积比值(Pulp/Tooth area Ratio,PTR)来推断个体年龄,为临床年龄推断的应用提供科学依据.方法 收集口腔门诊患者年龄在16～65岁200例锥形束CT(Cone beam computed tomography,CBCT)影像资料,以4个尖牙为测量对象并...     

陕西省6～15岁汉族未成年人牙龄的研究

目的运用全口曲面断层影像技术,研究陕西省6-15岁汉族未成年人牙齿钙化规律,建立利用牙齿钙化程度推断陕西汉族6-15岁未成年人年龄的方法。方法按照中国汉族儿童及青少年牙齿钙化分级标准,对1997名（男934名,女1063名）陕西省6-15岁汉族未成年人的全口曲面断层影像中下颌恒牙钙化程度进行分级评分;将所得评分值及对应的年龄输入SPSS软件并进行统计分析,最终建立年龄推断的方程。结果下颌同名牙钙化评分值侧别间非参数检验结果 P〉0.05,而性别间非参数独立样本检验结果 P〈0.05;下颌左侧各颗恒牙钙化程度与年龄相关分析结果 r〉0.59;方程拟合优度检验所得校正决定系数均大于0.76,估计值标准误男性在0.85-1.05岁之间、女性在0.83-0.97岁之间。结论本研究建立的方法合理可靠,可用于陕西省汉族6-15岁未成年人年龄的推断。     

上下颌牙齿磨耗推断年龄准确性的比较

目的利用牙齿磨耗不同的分类方法分别推断上、下颌的牙齿年龄,分析各种方法推断上、下颌牙齿年龄的误差,评价上、下颌牙齿用于年龄推断的准确性。方法采用分级法与数量化法分别对164名18~46岁之间的成年人进行牙龄推断,计算出推断牙龄与实际年龄的误差,输入SPSS软件对误差的数据进行统计学分析。结果分别使用不同方法对上、下颌牙齿磨耗程度进行年龄推断的结果差别不大。结论上、下颌牙齿用于牙齿磨耗推断年龄的准确性无明显差异。     

牙齿磨耗度相关性的研究

根据牙齿磨耗度推断年龄必须建立数学模型,应用数学模型推断年龄的关键之一是对缺失牙齿、修复的牙齿及龋齿的合理补充。葭田对日本人牙齿磨耗度的相关性进行了初步研究,得出“牙齿磨耗度之间的相关表”。在国内,尚未见有这种报导。岁此,本文收集了大量样本,应用数量化理论Ⅳ和电子计算机技术对全口腔牙齿磨耗度之     

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.