草甘膦及其分解产物的检验研究

综述了除草剂—草甘膦及其分解产物的提取净化和定性定量分析方法。并且介绍了草甘膦的毒性及其分解、代谢情况。     

易于忽视的安定分解物

本文讨论了安定分解产物2-甲胺基5-氯二苯甲酮对安定麻醉抢劫案件及吸毒工具检验的影响,运用气质联用进行了确证.     

用化学反应检测毒鼠强

近年来，对毒鼠强中毒的检测大多是以仪器分析为主，限制了基层实验室的检测及临床的抢救工作。现介绍一种用化学反应来检测毒鼠强的方法，特别适用于基层实验室，在实际办案和临床中毒抢救中也能发挥很好的作用。其反应原理是检样中的毒鼠强，经有机溶剂提取，纯合后，用分解剂分解，其两个分解产物(--甲磺胺和甲醛)在一定条件下与显色剂(分别用变色酸和纳氏试剂检测)作用，呈现颜色反应，用以定性，根据反应颜色深浅进行概略定量。介绍如下：     

5F-UR-144的热不稳定性研究

目的利用气相色谱-质谱法(GC-MS)、液相色谱-四级杆-飞行时间质谱(LC-Q-TOF/MS)和核磁共振光谱法(NMR)研究合成大麻素5F-UR-144遇热分解的具体变化情况。方法对照品用无水乙醇定容稀释后,经GC-MS和LC-Q-TOF/MS检测得到对应的色谱图和质谱图;对照品分别于常温和280℃密封加热后用无水乙醇定容稀释,经LC-Q-TOF/MS和NMR检测得到对应的质谱图、¹H和¹³C核磁共振波谱;对照品分别于常温逐步提升至300℃密封加热后用无水乙醇定容稀释,经LC-Q-TOF/MS检测得到对应的色谱图。结果5F-UR-144在高温下会开环产生新的物质;5F-UR-144从130℃开始分解,随着温度升高分解程度提升,240℃时分解率达到98%;随着温度继续升高,超过260℃,分解产物会碳化。结论基于5F-UR-144的热不稳定性,在检测时应考虑若通过烫食方式吸食5F-UR-144,其进入人体的成分会发生变化;气相色谱或气相色谱-质谱法不适合定量检测5F-UR-144。     

挤压综合征致死一例探讨

挤压综合征,又称为挤压性肾衰综合征,是指在挤压伤(大多为四肢,肌肉丰富部位)的基础上并发休克、肌红蛋白尿,代谢性酸中毒、高血钾、氮质血症和急性肾衰的一组临床症候群.发生挤压综合征有两个关键因素:1.伤后肌肉缺血、坏死,大量毒性产物(如肌红蛋白、钾离子、组织分解产物等)释出致代谢紊乱,全身中毒.2.肾脏缺血导致急性肾功能衰竭.本症在法医检案中并非罕见,特报导一个曾经有过争议的实例并进行探讨.     

LC-MS~n分析新乌头碱在兔尿液中的代谢产物

乌头属(aconitum)中药临床应用广泛,治疗风湿痹痛等症疗效显著。但该属中药所含乌头类生物碱既是有效成分又是剧毒成分,其治疗量与中毒、致死量接近[1],因此服用过量、误服或投毒等都可引起乌头类生物碱中毒[2,3]。乌头碱中毒无特异性临床表现,且在体内迅速分解,给检测带来困难。在乌头属中药中新乌头碱(mesaconitine)多与乌头碱(aconi-tine)共存,且新乌头碱含量高于乌头碱。本文应用LC-MSn分析家兔灌服新乌头碱中毒死亡前尿液中的代谢产物,为检测新乌头碱的代谢产物提供新方法。1材料与方法1.1仪器与材料Finnigan公司LCQ液相色谱-质谱…     

地西泮及其Ⅰ、Ⅱ相代谢物在人尿液中的分解动力学

目的 研究不同储存条件下地西泮及其Ⅰ、Ⅱ相代谢物分别在人空白尿液中的分解动力学规律。方法人空白尿液中分别添加地西泮或其5种代谢物后，储存于不同条件（4℃、-20℃、20℃、1%NaF 20℃），高效液相色谱串联质谱法检测各目标物在不同保存时间点的含量。通过SPSS软件分析时间和储存条件与地西泮及其代谢物含量变化的相关性。结果 不同储存条件下尿液中地西泮、去甲西泮和奥沙西泮的含量比较稳定，而替马西泮、羟基西泮葡萄糖醛酸苷以及去甲羟基西泮葡萄糖醛酸苷的含量随着时间逐渐降低；此外，不同条件添加去甲羟基西泮葡萄糖醛酸苷组均于储存后第三天检出奥沙西泮，而其他添加组均未发现除添加物之外的其他目标物。结论 地西泮、去甲西泮和奥沙西泮比较稳定，而替马西泮、羟基西泮葡萄糖醛酸苷、去甲羟基西泮葡萄糖醛酸苷较容易分解；去甲羟基西泮葡萄糖醛酸苷的分解产物是奥沙西泮。     

一起磷化氢吸入中毒死亡的报告

磷化铝(ＡＴＰ)又名磷,是一种高效熏蒸剧毒杀虫剂,原药为浅黄色松散固体,无臭味,易吸潮分解,释放出磷化氢(ＰＨ3)气体,对人畜危害较大。磷化铝分解产物(磷化氢)从呼吸道吸入中毒的案例,国内报道甚少。现报道一起因家庭用磷化铝熏蒸粮食,不慎造成三儿童吸入磷化氢中毒死亡的案例。1　案例资料1999年7月7日,崔某将从集市购得的48片磷化铝杀虫剂,分别投放在自家一间20ｍ2的粮仓内。次日晚三女孩(最大的10岁,最小的6岁)被安排在粮仓过夜。7月8日上午,崔发现三女孩神志萎靡,诉口渴,床边有较多的稀便及呕吐物,误认为是前一天中午食了死猪肉而发生…     

布比卡因在生物样品中的分解动力学

目的研究布比卡因麻醉致死犬的脑组织、血液和尿液在不同保存条件下的布比卡因分解动力学。方法将布比卡因蛛网膜下腔麻醉致死犬的脑组织、血液和尿液分三等份分别置于20℃、4℃和-20℃条件下保存,于死后不同时间点用气相色谱仪检测布比卡因的含量,WinNonlin软件拟合分解动力学方程,计算不同保存条件下脑组织、血液和尿液中布比卡因的分解半衰期。结果脑组织、血液和尿液中布比卡因的分解动力学均符合一级动力学过程,可用lgC=lgCo-kt/2.303表示,式中k为一级分解速率常数。结论 20℃、4℃和-20℃条件下保存的脑组织、血液和尿液中布比卡因均可发生分解,20℃保存时分解较快,其次为4℃,-20℃保存时分解最慢。     

国家刑罚权与检察职能的关系

现代检察制度是随着国家将刑罚权分解并由不同国家机关承担侦查、起诉与审判职能而产生与发展起来的,是法治思想的产物。刑事法治的要旨在于对国家刑罚权进行限制以保障公民个体的权利。我国法治实践表明,检察机关的根本任务应从侧重刑罚的保护功能(惩治犯罪)向刑罚保护功能和保障功能(保障人权)并举,维护国家刑罚权良性运行的轨道转变,这不仅是刑事司法规律对检察权运行的本质要求,也是"法律监督"属性在刑事司法领域的本质含义和具体体现。     

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.     

Turning a Madhyamaka Trick: Reply to Huntington

Huntington (2007); argues that recent commentators (Robinson, 1957; Hayes, 1994; Tillemans, 1999; Garfield and Priest, 2002) err in attributing to Nāgārjuna and Candrakīrti a commitment to rationality and to the use of argument, and that these commentators do violence to the Madhyamaka project by using rational reconstruction in their interpretation of Nāgārjuna’s and Candrakīrti’s texts. Huntington argues instead that mādhyamikas reject reasoning, distrust logic and do not offer arguments. He also argues that interpreters ought to recuse themselves from argument in order to be faithful to these texts. I demonstrate that he is wrong in all respects: Nāgārjuna and Candrakīrti deploy arguments, take themselves to do so, and even if they did not, we would be wise to do so in commenting on their texts.     

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.”     

The Mūlāvidyā Controversy Among Advaita Vedāntins: was Śaṅkara Himself Responsible?

The concept of avidyā or ignorance is central to the Advaita Vedāntic position of Śȧnkara. The post-Śaṅkara Advaitins wrote sub-commentaries on the original texts of Śaṅkara with the intention of strengthening his views. Over the passage of time the views of these sub-commentators of Śaṅkara came to be regarded as representing the doctrine of Advaita particularly with regard to the concept of avidyā. Swami Satchidanandendra Saraswati, a scholar-monk of Holenarsipur, challenged the accepted tradition through the publication of his work Mūlāvidyānirāsaḥ, particularly with regard to the avidyādoctrine. It was his contention that the post-Śaṅkara commentators brought their own innovations particularly on the nature of avidyā. This was the idea of mūlāvidyā or ‘root ignorance’, a positive entity which is the material cause of the phenomenal world. Saraswati argues that such an idea of mūlāvidyā is not to be found in the bhāṣyas (commentaries) of Śaṅkara and is foisted upon Śaṅkara. This paper attempts to show that although Śaṅkara may not have explicitly favoured such a view of mūlāvidyā, his lack of clarity on the nature of avidyā left enough scope for the post-Śaṅkara commentators to take such a position on avidyā.     

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.