离子交换柱法萃取血样中4种巴比妥类药物

目的建立血样中4种常见巴比妥类药物的固相萃取方法。方法采用Oasis MAX固相萃取柱对样品进行预处理,以2%氨水淋洗2,%甲酸-甲醇洗脱,GC/NPD定量检验,GC/MS定性检验。结果血样中4种常见巴比妥类药物平均萃取回收率达80%以上,以信噪比10/1计,最小定量限为1～2μg/mL,以信噪比3/1计,检出限为0.5～1μg/mL,在1～50μg/mL范围内,线性相关系数均在0.99以上。结论本文固相萃取方法检出限低,回收率高,选择性强,可应用于血样中4种常见巴比妥类药物的检测。     

GC-MS/MS测定血液中巴比妥类安眠药物

建立GC-MS/MS测定血液中巴比妥类安眠药物的分析方法。方法通过固相萃取提取并富集血液样品中常见巴比妥类安眠药物,采用离子阱二级质谱定性并定量检测其含量,并优化萃取溶液pH值与气相色谱/二级质谱联用分析条件,对巴比妥类安眠药物进行定量分析。结果巴比妥类安眠药物检出限为0.04μg/mL～0.10μg/mL,回收率为80.3%～92.6%。结论该方法高效、简单,灵敏度高,可用于血液中巴比妥类安眠药物同时定性定量检测。     

LC-MS/MS快速测定血液中13种安眠镇静类药物及其代谢产物

目的采用液液提取与液相色谱-串联质谱(liquid chromatography-tandem mass spectrometry,LC-MS/MS)技术,建立同时测定血液中13种安眠镇静类药物及其代谢产物的分析方法,并将其应用于实际案例。方法血液加入内标后,用乙酸乙酯提取,浓缩至近干后,用甲醇溶解残渣,过0.22μm滤膜后测定。13种安眠镇静类药物及其代谢物经C18色谱柱分离,以甲醇和20 mmol/L甲酸铵(含0.1%甲酸)水溶液进行梯度洗脱,电喷雾正离子模式检测,内标法定量。结果血液中13种安眠镇静类药物及其代谢物在5～200μg/L范围内具有良好的线性关系,相关系数为0.990 3～0.999 8,检出限为0.1～1.0μg/L;在10、50、200μg/L3个添加浓度水平的回收率为71.2%～93.4%,日内和日间精密度≤8.6%,准确度(偏倚)在±9.8%范围内。结论本方法快速、简单、高效、灵敏度高,可用于法医毒物学领域血液中13种安眠镇静类药物及其代谢产物的分析。     

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。     

衍生化-液相色谱-质谱联用测定血中氟乙酸类杀鼠剂

目的建立血中氟乙酸类杀鼠剂衍生化-液相色谱-电喷雾离子阱质谱分析方法。方法血样经乙腈沉淀蛋白后离心,上清液中加入衍生化试剂α-溴苯乙酮和催化剂四丁基溴化铵,在60℃水浴中加热90min,衍生化产物直接进行液相色谱-电喷雾离子阱质谱联用分析。结果血中氟乙酸根浓度在0.15μg/mL～15.40μg/mL之间具有良好的线性关系,最低检出限为0.020μg/mL。结论本文建立的方法操作简便、灵敏、快速,适用于刑事案件中氟乙酸类杀鼠剂的快速检验。     

LC-MS/MS同时分析血液中五种巴比妥类药物

目的建立血液中巴比妥类药物液相色谱-串联质谱(LC-MS/MS)检测方法。方法血液中的巴比妥类药物用有机溶剂液-液萃取,以乙酰水杨酸为内标,LC-MS/MS测定。结果检测血液中五种巴比妥类药物的最小检出限(LOD)均为10ng/mL,线性范围在0.02￣10μg/mL内良好,方法的回收率70%￣87%。结论所建方法快速、灵敏、准确,可以满足临床毒物和法庭毒物分析的需要。     

介质液液萃取-气相色谱/串联质谱法测定血液中4种吩噻嗪类药物

目的研究建立介质液液萃取-气相色谱/串联质谱分析血液中吩噻嗪类药物的方法。方法采用介质液液萃取技术处理血液样品,乙醚进行洗脱,然后用气相色谱/串联质谱仪测定。结果 4种吩噻嗪类药物的检测限在1.0 ng/mL~3.3 ng/mL之间,线性范围25 ng/mL或50 ng/mL~1000 ng/mL,以空白血液样品为基体进行回收试验测得回收率为73.8 ng/mL~104.1 ng/mL,测定值的相对标准偏差(n=5)在4.7%~10.2%之间。结论 SLE-GC/MS/MS检测法可用于血液中吩噻嗪类药物的检测分析且该方法具有良好的灵敏度、回收率、精密度及重现性。     

液相色谱-质谱联用测定血中氟乙酸类鼠药

目的建立血中氟乙酸类鼠药液相色谱-电喷雾离子阱质谱分析方法。方法血样经甲醇沉淀蛋白后离心,上清液用氮气吹干,流动相定容过滤膜,滤液直接进行液相色谱-电喷雾离子阱质谱联用分析。结果血中氟乙酸根在0.050μg/mL-2.0μg/mL之间具有良好的线性关系,最低检出限为0.020μg/mL。结论本文建立的方法快速、灵敏、操作简便,适用于刑事案件中该类氟乙酸类鼠药的快速检验,具有一定的实用价值。     

自动固相萃取法(SPE)提取常见安眠镇静药

目的为筛选检验血、尿中未知安眠镇静药和三环抗忧郁药建立一种简便、快速的自动固相萃取方法。方法采用美国Zymark公司的自动固相萃取仪和Waters公司的OasisHLB固相萃取柱,同步提取血、尿中的25种常见安眠镇静药(包括巴比妥类、苯二氮卓类、吩噻嗪类药物等)和三环抗忧郁药。结果尿中药物提取率大部分达到80%以上;血中药物提取率在75%以上。结论该方法具有提取过程自动化,操作简便快捷,提取回收率高、重现性好、提取物干净等特点,可用于实际案件中血、尿中未知安眠镇静药和三环抗忧郁药的提取检验。     

超高效液相色谱串联质谱法同时快速检验血液中3种哌嗪类新型毒品

目的建立血液中3种哌嗪类新型毒品超高效液相色谱-三重四级杆质谱(UPLC-TQ/MS)快速检验方法。方法采用固相支撑液液萃取前处理方法,全血样品过柱后,用乙酸乙酯进行洗脱,氮吹浓缩后用初始流动相定容,Waters T3色谱柱分离,0.1%甲酸水和乙腈进行梯度洗脱。采用电喷雾电离,正离子(ESI+)模式扫描,多反应监测(MRM)模式检测。结果三种药物在1～500 ng/mL范围内呈良好线性关系(R~2≥0.999),回收率为92.3%～105.3%,相对标准偏差为0.7%～3.7%,方法检出限(S/N=3)为0.04～0.13 ng/mL,定量限(S/N=10)在0.13-0.43 ng/mL范围内。结论该方法能够满足实际办案快速、准确的需求。     

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.     

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.     

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.)

     

<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.