甲基苯丙胺心肌毒性的研究进展

甲基苯丙胺(MA)是近年来在我国公共场所流行滥用的成瘾性药物,俗称"冰毒"。目前实验研究发现,MA对人体多个系统都具有毒性作用,其中对心血管系统的毒性损害作用较为显著。临床表现上,MA中毒主要导致了以心率和血压改变为特异性表现的一系列症状,以及继发的心脏结构改变所导致的心脏损害;病理学上,MA中毒导致了心肌坏死、心肌间质炎细胞增多、心肌纤维化、心肌梗死等。法医学研究中,发现了MA急性中毒导致死亡的主要原因是MA引起的心律失常和室颤,慢性中毒的死因较多,以MA慢性中毒导致高血压、心肌病、心肌梗死等为主。MA中毒的心肌毒性的分子机制表现为心肌内多种蛋白质表达的改变。目前MA心肌毒性的机制研究较多,但仍未完全查明。本文通过对近年来MA心肌毒性研究现状进行综述,为后续研究提供参考。     

甲基苯丙胺亚急性中毒大鼠血清和尿液代谢组学研究

目的运用核磁共振研究甲基苯丙胺(MA)亚急性中毒大鼠血清和尿液代谢物变化,寻找可能的生物标志物及其代谢通路,为MA中毒及滥用的毒理机制提供思路。方法 16只SD大鼠随机分为亚急性中毒组和对照组,以腹腔注射MA建立亚急性中毒模型。运用1H-NMR结合正交偏最小二乘法-判别方法分析MA中毒大鼠与对照组的血清和尿液。结果以VIP1和P0.05筛选出7种差异代谢物分别为2-酮戊二酸、醋酸盐、甲胺、肌酐、丙酸、琥珀酸和甘氨酸,尿液中2-酮戊二酸、甲胺、肌酐、甘氨酸呈上升趋势且具有统计学差异(P0.05)。与差异代谢物相关的代谢通路为天冬氨酸、丙氨酸和谷氨酸代谢和柠檬酸循环。结论 2-酮戊二酸、甲胺、肌酐、甘氨酸可作为MA亚急性中毒的潜在生物标志物,天冬氨酸、丙氨酸和谷氨酸代谢和柠檬酸循环代谢途径参与MA亚急性中毒代谢过程,为MA中毒机制及鉴定MA滥用提供新思路。     

甲基苯丙胺和乙醇在染毒大鼠体内联用的实验研究

目的研究甲基苯丙胺（MA）和乙醇联合应用在急性、亚急性染毒大鼠体内的情况。方法以MA1.0 mg/kg剂量对慢性自由饮酒大鼠多次腹腔注射,分别建立急性、亚急性染毒大鼠模型;处死后即时检测血中乙醇浓度、体液和组织样品中MA的浓度。结果多次注入MA药后,亚急性中毒大鼠体内的MA浓度高于急性中毒大鼠;急性和亚急性联合中毒大鼠体内MA浓度均高于急性和亚急性单一药物组。结论无论是否联用乙醇,14d内增加注射次数会在大鼠体内产生不同程度的MA残留;与乙醇联用可加速MA在大鼠体内的吸收,其药物浓度的升高程度随生物样品不同存在差异。     

去甲肾上腺素对实验性冠状动脉粥样硬化猝死影响的研究

本研究在高血压冠状动脉粥样硬化动物模型建立的基础上,研究了去甲肾上腺素(Nor-adrenaline,NA)对冠状动脉粥样硬化家兔猝死的影响。滴注 NA(600μg/kg)后,实验组动物发生猝死,死亡率为63%。其发生机理与冠状动脉粥样硬化及心肌缺血有关。初步建立了研究心脏性猝死的家兔肾性高血压动物模型。     

大鼠海绵体神经的解剖及神经性ED模型的建立

目的对大鼠海绵体神经进行解剖并制作损伤致神经性ED的动物模型。方法通过10只废弃大鼠的解剖了解海绵体神经的解剖结构,将30只雄性SD大鼠分为实验组和对照组,术后一个月通过低频电刺激证实造模是否成功。结果大鼠海绵体神经解剖结构与人体非常相似,位于盆神经节的下方,电刺激海绵体神经,勃起试验阳性,造模后勃起试验阴性(P<0.01)。结论由于大鼠海绵体神经分布与人体有高度相似性,且价格适合,是ED研究的理想动物,海绵体神经损伤是建立神经性ED的可靠方法。     

一起毒鼠强食物中毒的调查分析及其实验室筛查探索

目的　探讨原因不明性食物中毒的检查策略。　方法　结合一起发生的原因不明性食物中毒案例 ,应用流行病学和简易急性动物试验等方法 ,对导致中毒的致病因素进行分析与判定。　结果　中毒案例的暴露时间为早餐时 ,平均潜伏期为 4 7.84分。中毒反应以神经症状和消化道症状为主。依病例的客观特征分层对其食谱分析 ,筛选出水煮豆腐是本次中毒的可疑食物。 7种剩余食物进行的急性动物试验中发现 ,水煮豆腐的小白鼠灌注量与中毒反应呈剂量反应关系 ,半数致死剂量为LD5 0 =1.68mg/ g。气相色谱 - -质谱仪分析确定水煮豆腐中的毒性性质为四次甲基二砜四胺。　结论　本案通过采用症状分析、急性动物实验和毒物分析测定方法确定了一起原因不明性食物中毒的中毒原因。这种检查策略有助于原因不明性食物中毒及其它突发中毒事件的性质判定。     

实验性心脏挫伤动物模型的建立

本研究应用自制机械式弹性拉力打击器以9．1～10．5m／s速度冲击动物胸骨心前区，不仅导致左右心室压力、心电图及心率发生改变，而且造成了心脏挫伤等宏观的病理形态学变化，成功地建立了心脏挫伤动物模型，为深入研究钝力性心脏外伤奠定了基础。     

一起毒鼠强食物中毒的调查分析及其实验室筛查探索

目的 探讨原因不明性食物中毒的检查策略。方法 结合一起发生的原因不明性食物中毒案例，应用流行病学和简易急性动物试验等方法，对导致中毒的致病因素进行分析与判定。结果 中毒案例的暴露时间为早餐时，平均潜伏期为47．84分。中毒反应以神经症状和消化道症状为主。依病例的客观特征分层对其食谱分析，筛选出水煮豆腐是本次中毒的可凝食物。7种剩余食物进行的急性动物试验中发现，水煮豆腐的小白鼠灌注量与中毒反应呈剂量反应关系，半数致死剂量为LD50＝1．68mg/g。气相色谱－质谱仪分析确定水煮豆腐中的毒性性质为四次甲基二砚四胺。结论 本案通过采用症状分析、急性动物实验和毒物分析测定方法确定了一起原因不明性食物中毒的中毒原因。这种检查策略有助于原因不明性食物中毒及其它突发中毒事件的性质判定。     

染毒兔体内各脏器中立克命的含量及分布

本文用家兔作为实验动物,以25mg/kg 和100mg/kg 两个剂量给药,建立立克命中毒模型,观察染毒兔的中毒表现和解剖所见。兔内脏中的立克命含量用高效液相色谱法进行了测定。本文报导了观察所见和内脏中立克命的分布,并对所得结果进行了讨论。     

毒鼠强中毒的凋亡细胞研究

目的通过动物实验,研究观察在不同剂量下毒鼠强中毒后不同时间各器官的病理学变化,以期为法医学鉴定提供指标。方法建立小鼠毒鼠强中毒的实验模型,通过常规H.E染色及凋亡细胞检测技术对小鼠毒鼠强急、慢性中毒后脑、心、肝、肾等器官的病理学改变进行系统研究,并对研究结果进行计算机病理学图像分析;对中毒实验组的小鼠上述器官检材进行毒物分析。结果慢性中毒组小鼠在中毒后的不同时间段内,脑、心、肝、肾等器官凋亡细胞数均高于正常对照组及急性中毒致死组,且同一器官的凋亡细胞数在不同中毒时间段内有所差异,差别均有显著性;不同器官的凋亡细胞数的峰值在不同中毒时间段内亦有所不同。急性中毒组小鼠各器官的毒物分析结果为阳性,慢性中毒组均为阴性。结论慢性毒鼠强中毒,在临床症状不明显及法医毒物分析难以检测的情况下,应用凋亡细胞检测技术可成功检测出机体的主要器官的病理学改变,表明小剂量、慢性中毒对机体仍有一定的影响。     

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.     

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.     

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.     

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.