肋软骨及牙髓细胞DNA含量与PMI的相关性

目的探讨人死后肋软骨及牙髓细胞平均DNA含量与死亡时间(PMI)的相关性,寻求推断PMI的新方法。方法应用细胞图像分析技术分析高温(30～35℃)及低温(15～20℃)环境下人死后0～15d两种组织细胞平均DNA含量的降解情况。结果两种组织细胞平均DNA含量随死后时间的延长而逐步降解,其中低温组牙髓细胞平均DNA含量的降解在死后0～4d内有一个降解平台期。统计分析两组温度下两种组织细胞平均DNA含量与PMI有显著的负相关性(P<0.01)。结论依据两种组织细胞平均DNA含量的降解可进行PMI推断。     

家兔玻璃体液2种酶活性变化与死亡时间的相关性

目的探讨死后家兔玻璃体液胆碱脂酶(CHE)和谷草转氨酶(GOT)活性与死后经过时间(PM I)的相关性。方法应用光度法检测在25~30℃和10~15℃下死后即刻至54h之间玻璃体液CHE和GOT活性。结果死后即刻至54h之间,ChE、GOT活性分别由约850U/L、220U/L逐步降解趋于零。死后6h内,两种酶活性降解存在平台期。统计分析,得出相应的单元和多元回归方程,相关系数或决定系数均在0.896以上,P<0.01。结论两种酶活性的降解规律可作为较为客观的推断PM I的参考指标。     

小鼠肝组织GAPDH mRNA降解与死亡时间关系

目的探讨小鼠在不同的死亡方式下肝组织管家基因甘油醛-3-磷酸脱氢酶(glyceraldehyde-3-phosphate dehydrogenase,GAPDH)mRNA降解与死亡时间(postmortem interval,PMI)的关系。方法将60只NIH小鼠分别采用窒息法和断颈法处死,分别置于10℃和25℃温控系统内,利用两步法RT-PCR技术和核酸蛋白测定仪检测小鼠肝组织中GAPDH mRNA在死后0～48h的降解情况。结果在10℃温控系统内的小鼠死后0～48h及25℃温控系统内的小鼠死后0～36h肝组织均可检测到GAPDH mRNA,且其扩增产物呈规律性下降趋势。结论小鼠死亡后肝组织GAPDH mRNA降解与PMI呈负相关,可为PMI推断提供一种新的观测指标。     

应用酶组织化学方法鉴定死亡时间的初步探讨

利用7例颅脑外伤死亡的健康青年尸体,在死后48h,环境温度18～24℃,空气相对湿度83～92％和实验湿度54～64％的条件下,检测肝脏、肾脏酶活性的变化。实验结果表明,肝脏乳酸脱氢酶(LDH)和L-苹果酸脱氢酶(MDH),随着死亡时间的延长,活性逐渐减低,48h近于阴性;而肾脏上述二种酶活性则在死亡后6h和24h出现高峰,36h开始下降;肝脏的酸性磷酸酶(ACP)亦于死后6h和24h出现高峰,36h开始下降。而肾脏此种酶在死后18～24h,有增高趋势。笔者认为上述酶活性的规律性变化有助于死亡时间的推断。应用二种以上酶活性的变化特点,能够较准确地判断死亡时间。     

家猪死后脑组织GC-MS检测和死亡时间推断的研究

目的利用GC-MS检测死后家猪脑组织的代谢产物,推断死亡时间。方法成年家猪大脑,置于25℃、75%RH的人工气候箱中,于0 h-84 h内,每间隔6 h取材,GC-MS检测各时间点脑组织代谢物变化。结果PCA显示:平台期和窗口期的时间组彼此分开。建立PLS模型,通过VIP> 1且Kruskal-Wallis检验(P <0.05)筛选出18种重要的代谢物,线性回归模型和参数检验均有统计学意义。多元回归方程为:Y_(PMI)=6.610+16.29X_(十八烷酸)+14.56X_(5-氨基缬草酸)+5.517X_(丙氨酸)(R~2=0.909、SE=6.323)或Y_(PMI)=15.78+9.690 X_(5-氨基缬草酸)+86.45X_(亮氨酸)-82.35X_(甘氨酸)(R~2=0.952、SE=4.271)。结论 GC-MS检测出家猪死后脑组织的多种产物与PMI存在显著相关性,证实了其理论和技术推断PMI的可行性。综合多指标多元逐步回归分析和PLS-DA等多元模式分析方法建立PMI推断模型,可提高推断模型的准确性和精确度。     

兔死后晶状体赤道部形状时序性变化规律研究

目的探讨应用数字图像分析技术量化分析个体死后晶状体赤道部形状时序性变化规律的可行性,为利用眼组织推断死亡时间(postmortem interval, PMI)提供一种补充手段。方法建立兔空气栓塞死亡模型。在22±1℃、30%相对湿度室内,于兔死后96 h内每隔6 h分离晶状体,应用智能手机结合简易光源装置采集晶状体赤道部图像,基于Matlab软件设计相关程序代码,分割赤道部图像并提取赤道部边缘周长、面积及圆形度3项形状特征数值,建立PMI推断线性回归模型。结果兔死后96 h内,晶状体赤道部边缘周长、面积随PMI呈先上升后下降趋势,而圆形度随PMI呈线性上升趋势。建立的3项参数与PMI的线性回归模型均具有显著统计学意义(P0.05),且利用圆形度推断PMI的线性回归模型决定系数最高(R~2=0.925)。结论个体死后晶状体赤道部形状变化呈一定时间规律性。研究建立的晶状体赤道部数字图像分析方法及指标为客观、量化推断PMI提供参考依据。     

大鼠死后不同时间肌肉酶组织化学观察

目的　为了研究死后不同时间酶组织化学改变和死亡时间的关系。方法　用ＨＥ、ＰＴＡＨ 和酶组织化学染色法,对死后大鼠尸僵形成时肌肉的横纹和酶活性改变进行观察。结果　发现死后２ ～４ｈ 横纹模糊,６ｈ 后变清楚,可持续至２４ｈ 。琥珀酸脱氢酶（ＳＤＨ） 和辅酶Ⅰ黄递酶（ＮＡＤＨＤ） 变化较小,至死后２４ｈ,两种肌纤维的酶活性均较强;细胞色素氧化酶（ＣＣＯ） 活性下降较明显,至死后２４ｈ ,Ⅱ型纤维的酶活性几乎完全消失。结论　肌纤维结构的变化以及酶活性的变化可以用作推测死后经过时间     

实验性小白鼠死后肝脏酶组织化学改变

作者用60只小鼠实验,分组观察环境温度为4℃和20℃、死后0、6、12、24、48和72h 肝脏的PPr、ATPase、CCO、ACP、ANAE、G-6-Pase、LDH、SDH、G6PD 和NADHD 等10种酶活性的组织化学改变。在4℃组,PPr 活性在死后6h 开始下降;死后72h,PPr 仅在少数肝细胞呈阳性反应;其余9种酶活性无明显改变。在20℃组,死后6h,PPr 活性明显下降,死后12h 变为阴性。死后48h,LDH 和ATPase 活性明显下降,死后72h 变为阴性。作者认为,死后组织中酶的改变规律有助于推断死后经过时间。     

测定DNA含量推断死亡时间——图像分析技术的标准化探讨

死亡时间 (PostmortemInterval ,PMI)的推断一直是法医学领域最重要且复杂的课题 ,为此人们应用各种手段做了大量的研究 ,也取得了一定进展。近年来 ,随着技术手段的发展和日益成熟 ,通过测定死亡后组织细胞DNA含量的变化来推断PMI ,有望成为一种更准确、可靠的方法。死后组织细胞DNA含量随PMI的延长而呈下降趋势 ,已被众多学者所证实[1,2 ] 。 2 0 0 0年刘良等[3 -5] 首次利用计算机图像分析技术 (ImageAnalysisTechnique ,IAT) ,对大鼠死后组织细胞DNA含量变化与PMI的关系进行了一系列研究 ,确立了建立多参数、多脏器、多元回…     

猪眼房水中K＋、Na＋质量浓度与死亡时间的关系

目的 探讨房水中K+、Na+质量浓度与死亡时间(postmortem interval,PMI)的关系. 方法 利用Z-500原子吸收分光光度计检测在4℃、28℃下猪死后48h内眼房水中的K+、Na+质量浓度. 结果 4℃温度下,死后48h猪眼房水中K+、Na+质量浓度与PMI相关.推定方程为PMI=-0.178[K+]2+49.978(R2=0.995).PMI=120.987/[Na+/K+]-28.834(R2=0.905). 结论 房水中K+质量浓度变化可作为推断低温环境下尸体PMI的参考指标之一.     

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.