SPE/UPLC法检测血中吗啡、苯丙胺类及氯胺酮

目的建立SPE/UPLC方法在同一条件下同时检测血中吗啡、苯丙胺类及氯胺酮。方法采用SCX 3cc（60mg）固相萃取柱萃取血中吗啡、MA、MDMA、MDA及氯胺酮,用超高效液相色谱（UPLC）-二极管阵列检测器（PDA）检测,结合保留时间和紫外光谱进行定性、定量分析,对实验各环节进行优化,并进行实际案例检测。结果吗啡、MA、MDMA、MDA、氯胺酮的固相萃取提取回收率分别为81.4%±2.51%、88.2%±2.48%、91.8%±2.03%、93.8%±1.46%、74.8%±2.27%,峰面积和质量浓度的线性关系良好（r〉0.999）,线性范围分别为0.08～100μg/mL、0.4～100μg/mL、0.2～75μg/mL、0.3～75μg/mL、0.4～100μg/mL,检出限分别为30pg、200pg、80pg、100pg、200pg。结论本文所建方法适用于血中吗啡、苯丙胺类、氯胺酮常见毒品的筛选及定量分析。     

超高效液相色谱-MS/MS法测定血中11种苯丙胺类物质

目的应用超高效液相色谱-质谱法对全血中11种苯丙胺类毒品进行定量测定。方法全血样品经1%(v/v)甲酸-乙腈提取,采用Ostra磷脂过滤板净化处理,使用ACQUITY UPLC BEH Phenyl(100mm×2.1mm,1.7μm)色谱柱,以0.3%(v/v)甲酸溶液-乙腈为流动相进行梯度洗脱。在多反应监测模式下测定全血样本中苯丙胺、甲基苯丙胺、二亚甲基双氧苯丙胺、替苯丙胺、3,4-亚甲基二氧基乙基苯丙胺、N-甲基-1-(3,4-亚甲二氧基苯基)-2-丁胺、副甲氧基甲基苯丙胺、麻黄碱、甲基麻黄碱、卡西酮、甲卡西酮,并进行方法学考察。结果 11种苯丙胺类物质的检出限(S/N≥3)为0.01~0.4ng/m L,在0.5~50μg/L范围内线性关系良好(r0.999);回收率在75.8%~103.4%之间,相对标准偏差在1.6%~13.0%之间。结论本文建立的超高效液相色谱-质谱法快速、简便、灵敏,适用于中毒案件检验及吸毒人员排查。     

唾液、尿液中甲基苯丙胺浓度分布及初筛情况分析

目的获得吸毒者唾液和尿液检材中甲基苯丙胺浓度分布及胶体金试剂条初筛情况。方法液相色谱串联质谱法获得吸毒者唾液和尿液检材中甲基苯丙胺浓度,通过胶体金试剂条检测获得初筛情况。对两者结果进行比对分析。结果采用直接沉淀蛋白法和液质MRM扫描法检测,唾液线性范围是1~100ng/m L,线性相关系数0.9987,检出限是0.1ng/m L,定量限是1ng/m L;尿液线性范围是1~100ng/m L,线性相关系数0.9943,检出限是0.5ng/m L,定量限是1ng/m L。唾液和尿液检材按一定比例稀释,使浓度在线性范围内。采用唾液和尿液四种型号甲基苯丙胺胶体金试剂条初筛,直接点样,目测判断结果。结论胶体金试纸条初筛尿液检出率为79%左右;唾液检出率大概为81%,两种试剂条结合使用,检出率可以提高到93%以上。结合此次初筛结果和仪器确认浓度可以发现:灰区设置和灵敏度的设置对检出率有一定影响,建议提高灵敏度以满足筛查工作需要。     

LC-MS/MS快速筛分样本中的甲基苯丙胺、甲氧那明

目的建立准确可靠的甲氧那明、甲基苯丙胺初筛阳性样本的确证分析方法,排除由于服用甲氧那明而产生的假阳性结果。方法采用Kinetex~?C18 (100×2.1mm,2.6μm)色谱柱,乙腈和0.1%的甲酸梯度洗脱,流速0.4 mL/min。质谱条件:选用电喷雾离子源,在正离子电离模式下,采用多反应监测(MRM)的质谱扫描方式,甲氧那明、甲基苯丙胺的母/子离子对分别为:m/z 180.2→120.8和m/z 150.1→91.1。结果甲氧那明线性范围0.2～500ng/mL,线性相关系数0.9913,最低检测浓度(LOQ, S/N=3)为0.2ng/ml,空白添加回收率85.6%～98.3%。甲基苯丙胺线性范围0.05～500ng/mL,线性相关系数0.9968,最低检测浓度(LOQ, S/N=3)为0.05ng/ml,空白添加回收率91.4%～103.1%。结论本研究建立的LC-MS/MS分析方法准确、快速、有效,可用于因甲氧那明干扰初筛为阳性的样本进一步的确证是否含有甲基苯丙胺成分。     

超高效液相色谱-串联质谱法测定血液中噻螨酮

目的建立血液中噻螨酮的超高效液相色谱-质谱检测方法。方法采用乙腈沉淀蛋白法进行样本前处理,使用Acquity UPLCHSS T3(50mm×2.1mm,1.8μm)色谱柱,乙腈-0.1%甲酸梯度洗脱,电喷雾多反应监测模式(MRM)检测。结果血液中噻螨酮具有良好的色谱峰,无内源性物质干扰,在0.1~500.0ng/m L范围内线性良好,R2=0.998 7,回收率80.5%~92.8%,最低检出限0.02ng/m L,日内精密度3.5%~6.9%,日间精密度8.3%~11.2%。结论本文建立的超高效液相色谱-质谱检测法操作简便快速,提取回收率高,灵敏度高,重现性好,可用于实际案例中噻螨酮的检测。     

顶空固相微萃取气相色谱法快速检测尿液中氯胺酮

目的建立快速检测吸毒人员尿液中氯胺酮的顶空固相微萃取(HS/SPME)-GC/NPD的方法。方法样品瓶中加入尿液、氢氧化钠溶液、氯化钠,在95℃下加热搅拌,用聚二甲基硅氧烷SPME萃取头(100μm)顶空萃取20min,气相色谱氮磷检测器检测,外标法定量。结果尿液中氯胺酮浓度在0.2~20.0μg/ml范围内呈现线性关系(r2=0.9965),尿液添加1.0μg氯胺酮,平均回收率102.6%,RSD=3.39%(n=7),检测限1.13ng/ml(S/N=3)。结论建立的方法简单、快速、灵敏、准确,十分适合尿液等生物检材中氯胺酮的快速定性定量分析。     

超高效液相色谱串联质谱法测定血液中芬普雷司

目的 建立了超高效液相色谱-三重四级杆串联质谱法检测血液中芬普雷司的方法。方法 将血液用乙腈沉淀蛋白后，高速离心，取上清液经0.22μm PTFE滤膜过滤后进样，选用Kinetex^?C18 (100×2.1 mm,2.6μm)色谱柱，以0.1%的甲酸及5 mmol/L甲酸铵水溶液和乙腈为流动相，梯度洗脱，流速0.5 mL/min。选择电喷雾离子源(ESI)，采用多反应监测(MRM)的模式，优化质谱参数，离子对为：m/z 189.3/91.1和m/z 189.3/119.0。结果试验结果表明，芬普雷司0.5～500 ng/mL浓度范围内呈良好的线性关系，线性相关系数0.993 3，最低检测浓度(LOQ, S/N=3)为0.1 ng/ml，定量限0.5 ng/ml，空白添加回收率84.3%～92.1%，精密度为1.9%～2.8%。结论建立的LC-MS/MS分析方法准确、快速、有效，可应用于血液中芬普雷司定量和定性要求。     

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。     

LC-MS/MS分析生物检材中的呋喃酚葡萄糖醛酸结合物

目的建立生物检材中呋喃酚葡萄糖醛酸结合物的LC-MS/MS检测方法。方法血和肝等检材经乙腈沉淀蛋白,采用ZORBAX HILIC Plus(4.6mm×100mm,3.5μm)亲水性色谱柱,以水和含0.1%甲酸的乙腈为流动相,梯度洗脱,以负离子多反应检测(MRM)模式检测,扫描时间8min。结果血和肝中呋喃酚葡萄糖醛酸结合物的线性范围分别是20ng/ml～5μg/ml和50ng/g～5μg/g,线性关系良好,r~2均大于0.999,血和肝中最低检出限分别为10ng/ml和9.93ng/g,最低定量限分别为15.63ng/ml和16.56ng/g;批内及批间精密度分别在1.53%～5.02%和5.06%～6.85%;相对回收率为86.13%～92.71%和87.01%～94.06%。对一例克百威中毒死亡人体检材进行检测,克百威及呋喃酚的血浓度分别为0.77ug/g和29.65ug/g,呋喃酚葡萄糖醛酸结合物的血浓度为1.059ug/g,肝组织浓度为4.056 ug/g。结论本研究所建方法特异性强、灵敏度高,可满足法医学中对于血中呋喃酚葡萄糖醛酸结合物的检测需求。     

超高效液相色谱-串联质谱法检测柴油中的微量蔗糖

目的建立检测柴油中微量蔗糖的超高效液相色谱-串联质谱(UPLC-MS/MS)方法。方法用纯水提取柴油样品中的蔗糖,以乙腈-水为流动相,梯度洗脱,经ZORBAX RX-SIL色谱柱(2.1mm×150mm,5μm)分离,以电喷雾离子源采用负离子扫描,多反应监测(MRM)进行数据分析。结果该方法检测下限(LOD)达10.0μg/L,定量限(LOQ)为15.0μg/L,在50.0~1000.0μg/L范围内线性关系良好;低、中、高3种浓度的加样回收率分别为85.5%、91.5%、90.3%,且相对标准偏差(RSD)均小于10%。结论该方法操作简单快速、灵敏度高、稳定性好、结果可靠,完全满足将蔗糖放入柴油中损坏机械设备案件检验的需求。     

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.     

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.     

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.     

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.