LC／MS／MS法测定全血中马钱子碱和士的宁的含量

目的建立定量分析人全血中马钱子碱和士的宁的高效液相色谱质谱联用法。方法应用Oasis^TM MCX小柱进行固相萃取法提取，XTerra^TM RP18色谱柱分离。结果在该条件下，人血中马钱子碱和士的宁的线性范围为0．01—5．0μg／ml，最小检出限为0．2ng／ml；马钱子碱和士的宁在0．01—5．0μg／ml浓度范围内的回收率均在80％以上。结论高效液相色谱质谱联用法可定量测定血中马钱子碱和士的宁。     

马钱子中毒死亡一例报告

马钱子是马钱树(Strychnos nux—Uomica h)的种子,有效成份为士的宁(番木鳖碱)和马钱子碱,含量约为3％。士的宁和马钱子碱在体内的作用大致相同,临床主治咽喉及面神经麻痹、风痹疼痛及重症肌无力等症。笔者最近受理了一起滥用含马钱子“偏方”治疗疾病导致中毒死亡的案件,现报告如下: 案例报告 1987年2月5日,陈×(原     

高效液相色谱法测定草乌中乌头碱含量

目的建立反相高效液相色谱方法定量分析药材生草乌中乌头碱的含量。方法XTerraTMRP185μm,(150mm×4.6mm)色谱柱;流动相为乙腈:10mmol·L-1碳酸氢铵50∶50(V/V)等度洗脱;流速1.0ml/min;检测波长230nm。结果乌头碱的线性范围为5～20μg,最小检出浓度为0.5μg/ml。结论该方法灵敏、快速、准确,适用于生药、饮片、药酒中乌头碱的检测。     

高效液相色谱法测定卡西酮

目的建立卡西酮的高效液相色谱检测方法。方法采用UPLC-DAD分析方法。分析柱:Agilent ZorbaxSB-Phenyl柱(250mm×4.6mm,5μm),流动相为三氟乙酸(pH 3.5)∶乙腈为85∶15,流速0.2mL/min,检测波长254nm。结果卡西酮在0.5～1 000μg/mL浓度范围内线性关系良好R2=0.999 4,日内与日间保留时间和峰面积的标准偏差(RSD)均<1.06%,检出限为0.068μg/mL,平均回收率95.9%。结论本方法峰形好,分离度好,线性范围良好,回收率高,适用于刑事案件中卡西酮的定性定量分析。     

气相色谱/质谱检验马钱子碱方法

马钱子碱（Brucine）一般存于马钱属植物中，纯品为无色单斜晶体或白色粉末，无臭、味极苦，微溶于冷水，易溶于沸水、乙醇和三氯甲烷。民间常用马钱属植物治疗中风等病，使用不当或服药过多能引起中毒。检验马钱子碱一般使用TLC、GC和HPLC等方法，而采用GC／MS检验马钱子碱少见报道。笔者利用GC／MS，在一起死亡案中检验马钱子碱，获得满意结果，报道如下。１实验部分１．１试剂及仪器HP５９７２AGC／MSD，HP－５MS（专用柱）弹性石英毛细管柱（３０m×０．２５mm×０．２５μm），二氯甲烷为分析纯。１．２实验方法取马钱子碱…     

LC-MS/MS法同时检测生物检材中钩吻素子、钩吻素甲和钩吻素己CSCD

目的建立准确、灵敏的生物检材中钩吻素子、钩吻素甲及钩吻素己的液相色谱-串联质谱(LCMS/MS)检测方法,并进行方法学验证。方法以士的宁为内标,血液、尿液及肝组织样品经1%氢氧化钠溶液碱化后用乙酸乙酯提取,采用ZORBAX SB-C_(18)柱(150 mm×2.1 mm,5μm)分离,以甲醇-20 mmol/L乙酸铵缓冲溶液(含0.1%甲酸和5%乙腈)为流动相进行梯度洗脱。定性定量分析采用电喷雾正离子化(ESI+)、多反应监测模式。结果血液、尿液及肝组织中钩吻素子、钩吻素甲和钩吻素己在相应的线性范围内线性良好,相关系数(r)>0.995 0,检出限分别为0.1 ng/m L(或0.1 ng/g)、0.1 ng/m L(或0.1 ng/g)及0.01 ng/m L(或0.01 ng/g),各生物碱提取回收率为61.9%~114.6%,准确度为92.4%~114.3%,日内、日间精密度的相对标准偏差均不超过11.0%。结论本方法选择性好、灵敏度高,适用于同时检测生物体液和组织中的钩吻素子、钩吻素甲和钩吻素己,可为钩吻中毒的临床诊治和法医学鉴定提供有效的技术支撑。     

超高效液相色谱-质谱联用法测定生物检材中乌头碱

目的建立一种简单、快速测定生物检材(血液、尿液、胃内容物)乌头碱的超高效液相色谱-质谱联用法。方法样品采用乙腈沉淀处理。色谱柱为UPLC C18(2.1mm×50mm,1.7μm),流动相为乙腈-0.1%甲酸,梯度洗脱,流速为0.4m L/min,柱温40℃。采用ESI离子源,MRM模式检测。结果乌头碱在血液0.5~500ng/m L,尿液1~1000ng/m L浓度范围内线性良好(r>0.995)。乌头碱方法回收率在91.3%~110.2%之间;提取回收率在72.8%~83.5%之间;日内、日间RSD均小于14%。结论本方法简单、快速检测生物检材中乌头碱。     

马钱子中毒生物检材的毛细管电泳法分析

测定马钱子蓄积中毒死者胃内容和肝组织中马钱子碱成分含量。以标准马钱子碱和送检马钱子药材粉末作对照 ,采用毛细管电泳仪在 190～ 6 0 0nm波长 ,扫描分析检材中马钱子碱成分含量。结果表明 :马钱子碱成分在检材中的含量分别为 5 83mg/ 10 0ml、 4 92mg/ 10 0 g和 3 0 7% (w/w )。确认死者的胃内容、肝组织中的高含量马钱子碱而引起的中毒死亡。     

LC-MS/MS法同时检测生物检材中钩吻素子、钩吻素甲和钩吻素己

目的建立准确、灵敏的生物检材中钩吻素子、钩吻素甲及钩吻素己的液相色谱-串联质谱(LCMS/MS)检测方法,并进行方法学验证。方法以士的宁为内标,血液、尿液及肝组织样品经1%氢氧化钠溶液碱化后用乙酸乙酯提取,采用ZORBAX SB-C_(18)柱(150 mm×2.1 mm,5μm)分离,以甲醇-20 mmol/L乙酸铵缓冲溶液(含0.1%甲酸和5%乙腈)为流动相进行梯度洗脱。定性定量分析采用电喷雾正离子化(ESI+)、多反应监测模式。结果血液、尿液及肝组织中钩吻素子、钩吻素甲和钩吻素己在相应的线性范围内线性良好,相关系数(r)0.995 0,检出限分别为0.1 ng/m L(或0.1 ng/g)、0.1 ng/m L(或0.1 ng/g)及0.01 ng/m L(或0.01 ng/g),各生物碱提取回收率为61.9%~114.6%,准确度为92.4%~114.3%,日内、日间精密度的相对标准偏差均不超过11.0%。结论本方法选择性好、灵敏度高,适用于同时检测生物体液和组织中的钩吻素子、钩吻素甲和钩吻素己,可为钩吻中毒的临床诊治和法医学鉴定提供有效的技术支撑。     

液相色谱-串联质谱法测定血液和尿液中秋水仙碱

目的建立检测血液和尿液中秋水仙碱的液相色谱-串联质谱法。方法0.5mL血液或尿液以丁丙诺啡为内标,经pH9.2硼酸盐缓冲溶液碱化后,用乙酸乙酯进行提取,在ZORBAX SB-C18液相柱(150mm×2.1mm×5μm)上以V(甲醇)∶V(20mmol/L乙酸铵和0.1%甲酸缓冲溶液)=80∶20为流动相,流速为0.2mL/min,采用电喷雾正离子模式离子化、多反应监测模式检测秋水仙碱,内标法定量。结果血液、尿液中秋水仙碱与内标丁丙诺啡色谱分离良好,秋水仙碱在0.1~50 ng/mL内均具有良好的线性,相关系数>0.9990,最低检出限为0.05ng/mL,方法回收率为94%~116%,日内与日间精密度(RSD)均小于8.5%。结论所建LC-MS-MS方法灵敏度高、操作简便、快速、准确,适用于血液及尿液等生物检材中痕量秋水仙碱成分的检测。     

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.