用基质分散固相萃取法用于人血中有机磷农药检测

目的建立基质分散固相萃取方法用于检测人体血液中有机磷农药。方法利用C18、PSA和石墨化碳为吸附剂,采用基质分散固相萃取与GC/MS法相结合检测人体血液中甲胺磷、敌敌畏、甲拌磷、乐果、叔丁硫磷、甲基对硫磷、马拉硫磷等8种有机磷农药。结果 8种有机磷农药分离效果良好,回收率在71.46%～96.09%之间,检出限在0.26～4.52ng之间。结论基质分散固相萃取方法提取血中有机磷农药操作简单、快速准确。     

快速溶剂萃取-气相色谱/质谱法分析血液中的4种滥用药物

目的 建立生物检材血液中滥用药物的快速溶剂萃取（ASE）方法.方法 通过优化快速溶剂萃取各参数,提取血液中的滥用药物进行GC/MS定性定量分析.结果 血液中美沙酮、可卡因、蒂巴因、海洛因4种滥用药物的平均回收率在87.8％～97.5％之间,滥用药物在0.4μg/mL～4.0μg/mL的浓度范围内线性良好.结论 该方法具有操作简便快捷,回收率高、重现性好等特点,可广泛应用于生物检材血液中滥用药物的检验鉴定.     

ASE-GC/MS法检测血液中的常见镇静安眠类药物

目的建立ASE-GC/MS技术检测血液中常见镇静安眠类药物的方法。方法采用快速溶剂萃取(ASE)技术,对巴比妥、烯丙异丙巴比妥、异戊巴比妥、速可眠、SKF525、异丙嗪、去氧安定、氯丙嗪、利眠宁等9种镇静安眠类药物萃取后进行GC/MS检测,并对实验条件进行优化。结果经用ASE-GC/MS法检测空白添加血样,9种药物均获得很好的分离和检出。最佳萃取温度为110℃,萃取时间为3min,萃取溶剂为苯。9种药物在0.5~5.0μg/mL范围内线性关系良好,相关系数在0.984 2~0.998 1之间,检出限在1.0μg/mL左右。回收率在80.1%~106.3%之间,变异系数(CV)均小于3.62%。结论本文方法操作简便、快捷,回收率高,可用于常见镇静安眠类药物的检测。     

SPE-GC/MS 法分析鱼塘水中的5种农药

目的：建立鱼类中毒案件中鱼塘水5种农药的固相萃取（solid phase extraction,SPE）结合气相色谱－质谱联用仪（GC/MS）的检测方法。方法比较 Oasis HLB cartridge、Bond Elut C18和 SampliQ C183种固相萃取柱提取、净化鱼塘水中5种农药的提取回收率,并考察洗脱剂种类、洗脱剂用量对提取回收率的影响。结果利用 Bond Elut C18固相萃取柱,以3mL 苯作为洗脱剂,鱼塘水中5种农药质量浓度在1~50μg/mL范围内有良好的线性关系,相关系数为0．9962~0．9996,测得的检出限为3．4~26μg/L,提取回收率为61．49%~102．48%,相对标准偏差均≤3．01%。结论 SPE－GC/MS 法灵敏度高、准确度和精密度好,简单快速,溶剂消耗量少,适用于鱼塘水中5种农药的检测。     

GC/MS、GC/NPD法检测血液中氯胺酮

目的利用GC/MS、GC/NPD与固相萃取（SPE）技术相结合,建立血液中氯胺酮的定性定量分析方法。方法选择4-苯基丁胺为内标,采用Bond-Elut Certify固相柱萃取、二氯甲烷：异丙醇：氨水（78∶20∶2,v/v/v）洗脱的固相萃取分离技术,比较不同pH体系、洗脱溶剂对回收率的影响,建立血液中氯胺酮的GC/MS、GC/NPD定性定量分析方法。结果以GC/NPD分析氯胺酮在6.0～5000ng/mL范围内线性关系良好,GC/MS-Scan定性检测限为20.0ng/mL。方法平均回收率达96.9%,标准偏差小于5%。结论此方法可满足氯胺酮毒品滥用者血液定性定量分析。     

固相萃取-气相色谱法检测生物检材中斑蝥素

目的建立固相萃取-气相色谱法检测生物检材中斑蝥素的方法。方法采用HLB固相萃取柱提取,气相色谱-内标法检测。结果斑蝥素在0.1～200mg/L范围内呈良好的线性关系,相关系数为0.999以上;精密度（RSD）小于5%。对于添加血样,方法检出限为0.05μg/mL,加标回收率范围为93.03%～98.29%。结论该方法操作简便、快速、灵敏,提取回收率高,提取物含杂质较少,可用于实际案件中全血和尿样中斑蝥素的检测。     

高效液相色谱法测定人血液、尿液中的2,4-D丁酯

目的建立检测血液、尿液中2,4-D丁酯的高效液相色谱分析方法。方法采用正己烷为样品萃取溶剂,色谱柱为Zorbax SB-Aq柱,流动相为V（甲醇）∶V（水）=60∶40。结果 2,4-D丁酯在血液和尿液中的线性范围分别为0.10～10.00μg/mL（r≥0.999 8）和0.08～8.00μg/mL（r≥0.999 5）,检测限分别为0.002 0μg/mL和0.001 8μg/mL,准确度为94.5%～104.5%,日内、日间精密度≤4.5%。结论本研究建立的血液、尿液中2,4-D丁酯的提取和HPLC检测方法,可应用于2,4-D丁酯中毒的快速检验和中毒死亡的法医学鉴定。     

血液、脑脊液中尼可刹米的HPLC法分析

目的建立血液、脑脊液中尼可刹米的HPLC检测方法。方法取空白血液或脑脊液添加不同量的尼可刹米对照液,碱化后用二氯甲烷等有机溶剂提取,用HPLC方法检测。对方法的萃取回收率、线性、精密度等进行考察。结果方法选用二氯甲烷作为萃取溶剂,萃取回收率大于60%。血液中尼可刹米的在0.5~100μg/ml范围内线性良好,R2为0.9993;脑脊液中尼可刹米的线性范围为0.1~100μg/ml,R2为0.9996,最低检出限是5ng(S/N≥3)。检测血液和脑脊液中的尼可刹米方法的精密度均小于6%。结论所建方法准确、简便、灵敏度高,适用于法医毒物分析和临床药物分析。     

GC／MS法检验血液中双甲脒及其代谢产物

目的建立血液中双甲脒及其代谢产物单甲脒的气质联用定量检测方法。方法采用液-液萃取前处理,考察了不同的提取溶剂和pH值对检测结果的影响,优化了萃取条件。结果在最优条件下,该方法对双甲脒和单甲脒的检出限分别为2ng/mL和3ng／mL,两种目标物在20～2000ng／mL范围内线性关系良好（砰分别为0．9997和0．9992）,血液中双甲脒和单甲脒的回收率为8l％～90％。结论该方法具有良好的灵敏度、重现性、稳定性和专属性,可用于法庭科学与临床学的毒物分析。     

微波萃取和PTV—GC／MS／MS结合分析血中常见有机磷农药

微波萃取技术是80年代中期开始发展起来的一种新的萃取技术，他具有选择性好、加热效率高、萃取结果不受物质水分含量影响，回收率高、试剂用量少、处理批量大，萃取效率高等优点，微波萃取被誉为“绿色分析化学”。微波萃取技术现已广泛应用到土壤分析、化工、食品、香料、中草药和化妆品等领域，但血中有机磷农药的提取技术还未曾报道。作者利用此技术萃取血中的常见有机磷农药，为排查血液中的毒物提供了一种新的方法。     

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.     

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.     

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.     

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.     

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.     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

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.)