酒精对乌头碱毒物动力学的影响

用反相高效液相色谱法测定生物样品中的乌头碱．给新西兰兔灌服１．５ｇ／ｋｇ短柄乌头后，乌头碱在免休内的毒物动力学过程为二室开放模型，其Ｋａ、Ａ、Ｂ值分别为１．１６２９±０．４０５３，０．６０４６±０．２５７４，１．１６０７±０．３７８１ｕｇ／ｍｌ．研究了灌服５．７５ｇ酒精对该动力学过程的影响，表明酒精不改变其模型类型，但可明显加速乌头碱的吸收和分布（Ｐ＜０．０１），对消除过程无明显影响，其Ｋａ、Ａ、Ｂ值分别为２．４０２６±０．５３７６，１．２０５１±０．５３２８，１．２０３７±０．４０９５μｇ／ｍｌ。说明酒精可增加短柄乌头的毒性。     

GC/NPD、GC/FID分析生物样品中的氟乙酰胺

报道了用ＧＣ／ＮＰＤ、ＧＣ／ＦＩＤ分析生物试样中的氟乙酰胺的方法。在１ｇ肝组织中加入５．０μｇ氟乙酰胺,回收率为８５．１％,ＲＳＤ为５．３９（ｎ＝７）;１ｍｌ血中加５μｇ,回收率为８５．１％,ＲＳＤ为７．１１％;在１ｇ胃组织中加入１０μｇ,回收率为８１．６％,ＲＳＤ为１０．１％（ｎ＝７）。研究的方法经动物实验和中毒案件的应用,效果较好     

GC/NPD,GC/FID分析生物品中的氟乙酰胺

报道了用ＧＣ／ＮＰＤ、ＧＣ／ＦＩＤ分析生物试样中的氟乙酰胺的方法,在１ｇ肝组织中加入５．０μｇ氟乙酰胺,回收率为８５．１％,ＲＳＤ为５．３９（ｎ＝７）;１ｍｌ血中加５μｇ,回收率为８５．１５％,ＲＳＤ为７．１１％;在１ｇ胃组织中加入１０μｇ,回收率为８１．６％,ＲＳＤ为１０．１％（ｎ＝７）。研究的方法经实验和中毒案件的应用,效果较好。     

广州地区汉族人群Y染色体多个STR位点的研究

为建立一套高度多态且实用性强的Ｙ－ＳＴＲｓ标记系统,本文用ＰＣＲ结合银染显色技术研究了１１１例广州汉族男性ＤＹＳ１９、ＤＹＳ３８９Ⅰ／Ⅱ、ＤＹＳ３９０等位基因及单倍型分布状况。结果显示：广州地区汉族男性ＤＹＳ１９位点有Ａ１、Ａ２、Ａ３、Ａ４、Ａ５五种等位基因,出现频率分别为１８．９％、３６．０％、３６．０％、７．２％、１．８％;ＤＹＳ３８９Ⅰ位点有Ｂ１、Ｂ２、Ｂ３、Ｂ４四种等位基因,出现频率分别为６．３％、５２．２％、１７．１％、２４．３％;ＤＹＳ３８９Ⅱ位点有Ｃ１、Ｃ２、Ｃ３、Ｃ４、Ｃ５五种等位基因,出现频率分别为１１．７％、３８．７％、２２．５％、１７．１％、９．９％,ＤＹＳ３９０位点有Ｄ１、Ｄ２、Ｄ３、Ｄ４、Ｄ５五种等位基因,出现频率分别为２．７％、９．９％、４６．８％、２７．９％、１２．６％;χ２检验表明上述各等位基因分布存在明显的地域差异。此外,还观察到７２种由上述座位共同构成的单倍型,单倍型多样性达０．９８０,表明该系统具有较强的个体识别能力     

尿样中海洛因代谢物的测定及海洛因滥用的确认

用ＳＰＥ－ＧＣ－ＮＰＤ法建立了尿样中吗啡、６－单乙酰吗啡及可待因的定性分析方法,适用于海洛因滥用者的尿样分析。尿样中吗啡及可待因的最小检测限均为５０ｎｇ／ｍｌ。方法的相对标准偏差分别为：吗啡１１．３％（ｎ＝５）,可待因１４．２％（ｎ＝５）。方法简便、灵敏、快速,１５ｍｉｎ可完成一例尿样的分析。研究了服用含可待因成分的复方甘草合剂后,尿样中的吗啡及可待因的峰面积比为０．４５７±０．１９７（Ｐ＝９９％）;统计了４０例明确滥用海洛因尿液的分析结果,吗啡与可待因的峰面积比为３．４６±０．８９４,Ｐ＝９９％。可作为判断海洛因滥用的依据。同时与免疫板法比较,附５５例免疫板法阳性尿样的分析结果     

SPE/HPLC法分析血液及肝组织中4种杀鼠剂

建立了固相萃取（ＳＰＥ）／反相高效液相色谱（ＨＰＬＣ）分析全血及肝组织中的杀鼠灵、杀鼠迷、溴敌隆、大隆的方法。在１ｍｌ血液中加入１０．０μｇ药物,回收率为６２．６％～９０．９％,ＲＳＤ为５．１０％～７．８２％。１克肝组织中加入１０．０μｇ药物,回收率为３７．５％～６７．７％,ＲＳＤ为５．４０％～１２．７６％。该方法简单快速,血中稳定性好。研究的方法经动物实验验证,效果很好     

生物材料中二氯苯醚菊酯的反相高效液相色谱分析方法研究

目的 为了解决二氯醛醚菊酯中毒检验的问题及进一步开展研究工作，建立多种生物材料中二氯苯醚菊酯高效液相色谱分析方法。方法 选用ｓｈｉｍ－ｐａｃｋ，ＣＬＣ－ＯＤＳ（５μｍ）作色谱柱，甲醇：水：冰醋酸（９０：１０：１）为流动相，检测波长为２７４ｎｍ。用空白添加试验系统地考察提取，净化方法及高效液相色谱分析条件。用日本大耳兔进行急性染毒，取材对所建方法进行验证。结果 采用所建方法，空白组织添加回收率在０．     

用乙醇和正丁醇判断豚鼠溺死时间的实验探索

本文以豚鼠为实验动物，溺死后浸泡于水温为２０℃的水缸小。运用气相色谱法测定其溺死后不同浸泡时间在心、肺、肝小＃在的乙醇和正了醇含量。实验结果表明在溺死后８天内，样本中乙醇和正了醇量随浸泡时间的延长而增加，且呈高度的直线相关。其血、肺、矸中乙醇量与溺死时间的回归方程依次为ｙ１＝－１６．８２＋１２．９５Ｘ，ｙ２＝－５８．５３＋１９．２３Ｘ，ｙ３＝－３１．９１＋４７．２９Ｘ。血、肺、肝小正丁醇量与溺死时间的回归方程依次为ｙ４＝－１０．１３＋５．８６ｘ，ｙ５＝－２９．４５＋１６．１７ｘ，ｙ６＝３．７５＋１４．３１ｘ。综合分析溺死后血、肺、肝小乙醇和正丁醇，有可能作为判断溺死时间的新指标。     

甲胺磷及其代谢产物检验的研究

本文利用ＧＣ／ＭＳ和ＧＣ／ＦＰＤ法测定了生物体内的甲胺磷（ＭＡＰ）及其代谢物Ｏ、Ｓ－二甲基磷酸酯（Ｏ、Ｓ－ＤＭＰ）．血中ＷＡＰ以乙、乙酸乙酯混合溶剂提取、以磷酸三丁酯为内标测定；尿液中Ｏ、Ｓ－二甲基磷酸酯（Ｏ、Ｓ－ＤＭＰ）以乙酸提取，以ＤＭＴＰ氘氢化合物为内标测定。ＭＡＰ最小检出量为１０ｎｇ／ｍｌ血，回收率为７５．１％，Ｏ、Ｓ－ＤＭＰ的最小检出量为２０ｎｇ／ｍｌ尿．     

SPE/HPLC法分析血液及肝组织中4种杀鼠剂

建立了固相萃取／反相高效液相色谱分析全血及肝组织中的杀鼠灵,杀鼠迷,溴敌隆,大隆的方法。在１ｍｌ血液中加入１０．０μｇ药物,回收纺为６２．６％－９０．９％,ＲＳＤ为５．１０％－７．８２％。１克肝组织中加入１０．０μｇ药物,回收率为３７．５％－６７．７％,ＲＳＤ为５．４０％－１２．７６％。该方法简单快速,血中稳定性好。研究的方法经动物实验验证,效果很好。     

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.     

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.     

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.     

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.     

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.     

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.)

     

What similes in Sāṃkhya do: a comparison of the similes in the Sāṃkhya texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra

In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of the similes in the Sāṃkhya passages of the Mahābhārata is to produce an intuitive understanding of the separateness of puruṣa and prakṛti. The similes are designed to lead the listener to understand this basic dualism. In the Sāṃkhyakārikā the most difficult issues are the relationship between prakṛti and puruṣa and the idea of prakṛti working for the salvation of puruṣa. One whole chapter of the Sāṃkhyasūtra is devoted to similes.