小体积液相萃取-GC/MS法检验尿液中的MDPV

目的建立小体积液相萃取-GC/MS法检验尿液中的MDPV分析方法。方法将添加MDPV标准品的尿液调p H值为9,采用小体积二氯甲烷进行提取,有机相直接进行GC/MS分析。结果 MDPV的线性范围为0.05μg/m L-0.20μg/m L(R2=0.9965),检出限为0.02μg/m L,提取回收率高于85%,精密度小于10%。结论本文建立的方法操作简单、灵敏、快速、经济,适用于吸毒检验工作中尿液中MDPV的检验。     

GC-MS分析尿液中甲卡西酮

目的建立尿液中甲卡西酮的气相色谱-质谱(gas chromatography-mass spectrometry,GC-MS)分析方法。方法在尿液中加入内标双苯戊二氨酯(SKF525A)和pH=9的缓冲溶液,用乙酸乙酯提取,提取液在50℃氮气流下挥干,残余物用甲醇溶解,用GC-MS分析。结果尿液中甲卡西酮在0.02~2.00μg/m L质量浓度范围内线性关系良好,线性方程为y=0.301 9 x+0.018 9(r=0.999 2),检出限为0.01μg/m L。尿液中甲卡西酮回收率为96.4%~99.2%,日内精密度为5.8%~7.6%,日间精密度为6.0%~8.1%。结论该方法操作简便、灵敏度高,可用于司法鉴定实践尿液样品中甲卡西酮的分析。     

固相萃取-气相色谱-质谱法检验人血浆中的右美托咪定

目的采用固相萃取结合气相色谱-质谱法(SPE-GC/MS)检验人血浆中盐酸右美托咪定。方法采用SPE提取血浆,用GC-MS/MS方法测定。结果盐酸右美托咪定在0.2μg/m L~5.0μg/m L范围内与峰面积呈现良好的线性关系(r2=0.999 1),检出限为20.0ng/m L,回收率为86.1%~91.5%,日内日间精密度均小于7.86%。结论本方法操作简单,结果准确,可以作为测定人血浆中右美托咪定的方法。     

HS-SPME-GC/MS法检测尿液及毛发中苯丙胺类毒品

目的采用顶空固相微萃取（HS-SPME）、GC/MS分析方法,对生物样品中苯丙胺（AM）、甲基苯丙胺（MAM）、3,4-亚甲二氧基苯丙胺（MDA）和3,4-亚甲二氧基甲基苯丙胺（MDMA）4种苯丙胺类毒品进行定性定量分析。方法在碱性和饱和盐处理状态下,采用100μm聚二甲基硅氧烷（PDMS）萃取纤维,于顶空瓶中进行生物样品AM、MAM、MDA、MDMA 4种毒品萃取,以2-甲基苯乙胺为内标,经气-质联用选择离子检测（GC/MS/SIM）模式进行定性定量分析。对HS-SPME条件优化,对方法的精密度、准确度和检出限进行测定。结果 AM、MAM、MDA、MDMA 4种毒品尿液中的最低检出限为5ng/mL,毛发中的最低检出限为0.5ng/mg。尿液中线性关系范围为0.05μg/mL~5μg/mL,r〉0.991,回收率为82%~108%,RSD为2.6%~6.1%（n=5）;毛发中线性关系范围为5ng/mg~500ng/mg,r〉0.992,回收率为80%~113%,RSD（%）为1.4%~6.8%（n=5）。结论 HS-SPME-GC/MS各项定量参数符合分析要求。该方法简单、灵活、经济、快速、无溶剂,适用于生物检材中该类毒品的分析。     

GPC-GC/MS法测定人血中的丙泊酚

目的采用GPC-GC/MS法测定人血中的丙泊酚。方法以百里香酚为内标,人血中的丙泊酚用乙醚提取,离心后取上层有机层水浴挥干,残留物经丙酮/环己烷(3/7)复溶后用GPC-GC/MS检测。结果人血中丙泊酚在0.005~2.0μg/m L浓度范围内线性良好,线性方程y=0.961 8x+0.003 3,r2=0.994 2,日内、日间精密度均小于17%,提取回收率88.2%~101.5%。结论该方法操作简单、灵敏度高,其准确度、精密度及回收率均可达到人血中丙泊酚测定的要求,适用于法医毒物分析。     

气质联用法快速分析“咔哇潮饮”中γ-羟基丁酸

目的建立气质联用法快速检验"咔哇潮饮"中γ-羟基丁酸(GHB)成分的分析方法。方法以SKF525A为内标,加入盐酸调节PH4,经乙酸乙酯提取,离心后取有机层,经BSTFA衍生化后,用GC/MS方法进行定性定量分析。结果 GC/MS法测定饮料中GHB的浓度为0.125mg/m L,检出限为0.1μg/m L,日内和日间精密度小于8.24%。结论该分析方法操作便捷、实用,结果准确,适用于刑事案件中"咔哇潮饮"检材中毒品成分的快速检验。     

LC-MS/MS检测生物检材中雷公藤甲素和雷公藤酯甲

目的建立生物检材中雷公藤甲素和雷公藤酯甲的液相色谱-串联质谱(LC-MS/MS)分析方法,并进行方法学验证。方法 0.4 m L血液、尿液或0.4 g肝组织加入内标混匀后用乙酸乙酯进行提取,提取物经Allure PFP Propyl柱(100 mm×2.1 mm,5μm)分离,以甲醇-20 mmol/L乙酸铵溶液梯度洗脱,采用电喷雾正离子化(ESI+)、多反应监测检测雷公藤甲素和雷公藤酯甲。结果各生物检材中雷公藤甲素和雷公藤酯甲在相应的线性范围内线性良好(r0.995 0),检出限均为2 ng/m L或2 ng/g,回收率为61.08%~102.98%,日内精密度和日间精密度均小于12.58%,准确度为90.61%~105.80%。结论所建方法简便、选择性好,适用于同时分析各种生物检材中的雷公藤甲素和雷公藤酯甲,为雷公藤中毒的法医学鉴定和临床诊治提供技术保障。     

饮料中γ-羟基丁酸的分析

目的建立饮料中γ-羟基丁酸(GHB)的分析方法。方法检材以GHB-d6为内标,加入酸性氯化铵饱和溶液调节pH值<4,用乙酸乙酯提取、离心后取有机层,水浴下吹干,经BSTFA衍生化后,用气相色谱/质谱联用仪测定。检材以GHB-d6为内标,经流动相稀释、离心后,吸取上清液用液相色谱-串联质谱仪测定。结果GC/MS测定饮料中GHB的检出限为0.2μg/mL,日内精密度和日间精密度小于8.54%;LC/MS/MS测定饮料中GHB的检出限为2μg/mL,日内精密度和日间精密度小于8.62%。结论饮料中GHB进行定性定量分析。方法灵敏、准确、快速,适用于法庭毒物分析中饮料中GHB的检测。     

GC/MS、GC/NPD法检测毛发中的氯胺酮

目的采用液-液萃取、衍生化和GC/MS、GC/NPD方法,进行毛发中氯胺酮定性定量分析。方法选择4-苯基丁胺为内标,毛发样本用NaOH、HCl及芳基硫酸酯酶/β-葡萄糖醛酸酶等3种方式进行水解,再进行衍生化后,采用GC/MS和GC/NPD方法定性定量分析。对不同水解和衍生化条件以及提取溶剂进行比较优化,并考察方法精密度、稳定性和检出限。结果方法的提取回收率大于95%,精密度和样品稳定性良好,日内和日间标准偏差小于6%;采用GC/NPD和GC/MS直接分析毛发中的氯胺酮,检出限为0.2ng/mg和2.0ng/mg,线性范围为10.0～250.0ng/mg,相关系数均大于0.99;采用酰化衍生化后分析,GC/NPD和GC/MS检出限分别提高至0.1ng/mg和0.2ng/mg。结论该方法回收率高、检测限低,可以用于毛发中氯胺酮的定性定量分析检验。     

GC/MS衍生化法检测血中4-溴-2,5-二甲氧基苯乙胺

目的建立人体全血中4-溴-2,5-二甲氧基苯乙胺的衍生化GC/MS分析方法。方法血液样品经去离子水稀释4倍,8000r/min高速离心20min后,加入Na H2PO4缓冲溶液(p H值为6.0)2m L,混匀。将上述混合液加入用甲醇、Na H2PO4缓冲溶液(p H值为6.0)活化的Bond Elut Centify?固相萃取柱后,依次采用1.0M乙酸溶液、去离子水、甲醇、二氯甲烷/异丙醇/氨水(78/20/2,V/V/V)混合洗脱液进行提取、分离、净化处理,40℃空气流下挥干,三氟乙酸酐衍生化,GC/MS检测4-溴-2,5-二甲氧基苯乙胺和4-苯基丁胺衍生物。采用标准品衍生化产物的标准质谱图定性分析,选择m/z 242(4-溴-2,5-二甲氧基苯乙胺)、m/z 91(4-苯基丁胺)作为定量离子进行定量分析。结果血液中4-溴-2,5-二甲氧基苯乙胺的最低检出限为6ng/m L,在0.02~10μg/m L浓度范围内,线性关系良好(=0.9993),日内精密度和日间精密度均小于10%,平均提取回收率约为69%。结论该方法操作简便、灵敏度高,适用于全血中4-溴-2,5-二甲氧基苯乙胺检测。     

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.