液相色谱-串联质谱法检测血液中的美西律

目的建立测定血液中美西律(mexiletine)的液相色谱-串联质谱联用法(LC-MS/MS)。方法采用简便的乙腈蛋白沉淀法对血液进行预处理,应用Allure PFP Propyl液相柱分离,用电喷雾正离子模式离子化,多反应监测模式对美西律进行分析。结果美西律与内标纳洛酮分离良好,在0.02～10.00μg/mL内线性关系良好,相关系数为0.9999,回归方程为y=0.0283x-0.0151,日内与日间精密度的RSD均小于15%,最低检测限为0.01μg/mL。结论建立的LC-MS/MS方法简单、灵敏、可靠,可同时适用于美西律临床药物监测和法医毒物分析的需要。     

超高效液相色谱-质谱法分析人全血中的氯化琥珀胆碱

目的建立超高效液相色谱串联质谱法（UPLC-MS/MS）测定氯化琥珀胆碱的方法。方法空白血中加入氯化琥珀胆碱标准溶液,经pH8氨水稀释后,涡旋离心,上清液过混合型弱阳离子交换柱（WCX）进行纯化,采用UPLCMS/MS检测。质谱检测采用正离子扫描,多反应离子监测模式（MRM）。以氯化琥珀胆碱母离子145.1（m/z）和子离子93.6及115.6（m/z）定性、定量。结果全血中氯化琥珀胆碱的回收率在75%~87%,日内和日间RSD均小于15%,最小检出限为0.01ng/mL。结论应用该方法对多起实际案例进行了检验,证明该方法快速、简便、灵敏,适用于氯化琥珀胆碱中毒的毒物学检验。     

全血中4种新型合成大麻素的快速检测

目的建立准确、快速的方法鉴定血液中4种新型合成大麻素(JWH-203、JWH-122、5F-APINACA和AB-CHMINACA)。方法全血样品经乙腈-甲醇提取后,经气相色谱-质谱(gas chromatography-mass spectrometry,GC-MS)进行筛选,采用液相色谱-串联质谱(liquid chromatography-tandem mass spectrometry,LC-MS/MS)进行确认,采用多反应监测模式进行定量分析。结果 GC-MS法于21 min完成分析,LCMS/MS法于5 min完成分析,AB-CHMINACA、JWH-203、5F-APINACA和JWH-122均采用准分子离子峰作为母离子,定量离子对分别为m/z 357.4→312.2、m/z 340.2→125.0、m/z 384.1→135.1、m/z 356.4→169.2。血液中4种合成大麻素在1～250 ng/mL质量浓度范围内线性良好(r0.99),检出限为0.1～0.5 ng/mL,提取回收率为85.4%～95.2%,精密度小于10.0%,基质效应为80.3%～92.8%。结论本研究得到了4种合成大麻素的GC-MS和LC-MS/MS色谱行为和质谱解析信息,初步讨论了色谱行为差异的可能原因,对判断合成大麻素的发展趋势有提示作用。本方法适用于血液中4种合成大麻素的快速检测,在目前新型合成大麻素滥用激增的情况下,可为此类物质的鉴定提供参考。     

LC-MS/MS法检测人血液中的利多卡因及其代谢物

目的建立人血液样品中利多卡因及其代谢物单乙基甘氨酰二甲苯胺(MEGX)和甘氨酰二甲苯胺(GX的液相色谱-串联质谱(LC-MS/MS)分析方法。方法人血液样品经乙腈沉淀蛋白后,Zorbax RRHD Plus C18柱(2.1mm×50mm,1.8μm)分离,以0.1%甲酸和乙腈为流动相进行洗脱。质谱采用电喷雾正离子化(ESI+),多反应监测扫描模式。结果血液中利多卡因、MEGX和GX在相应范围内线性良好,相关系数(r 0.9950)。在血液中检出限分别为0.1 ng/mL、0.5 ng/mL和0.2 ng/mL,方法回收率为92.7%～103.9%,准确度为92.9%～113.1%,日内、日间精密度的相对标准偏差均不超过13.0%。在1例肌肉注射利多卡因死者心血中利多卡因、MEGX和GX的质量浓度分别为1.520μg/mL、0.019μg/mL和0.266μg/mL。结论本方法灵敏度高、选择性好,适用于血液中利多卡因及其代谢物的检测,可为利多卡因临床治疗过程中的药物浓度监测和法医学鉴定提供技术支撑。     

血液中硫化氢的LC-MS/MS法检验

目的 建立一种用于测定血液中硫化氢的方法,并将其应用于实际案例中。方法 取0.2 mL血液样品,并加入0.8 mL饱和硼砂溶液进行稀释。在试管中取1 mL含有0.1%甲酸的乙腈溶液,依次加入0.1 mL稀释液和0.1m L 1%三嗪水溶液。混合均匀后,静置30 min。之后,通过离心和膜过滤,样品供LC-MS/MS分析。结果 在10～2 000 ng/mL浓度范围内,硫化氢呈良好的线性关系,R²为0.998 5。检出限为5 ng/mL,定量下限为10 ng/mL。在3例硫化氢中毒案例中,检测出3名死者血液中存在硫离子,浓度在0.17～0.56μg/m L之间。结论 本研究首次建立了用于测定血液中硫化氢的LC-MS/MS方法,可满足硫化氢中毒案件的检测需求。     

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。     

固相萃取/LC-MS/MS测定血液中的白藜芦醇

目的建立血液中白藜芦醇的固相萃取/LC-MS/MS方法。方法自制固相萃取柱,在长约13cm的酸性滴定管中,底部填入约0.02g玻璃棉,依次加入柱填料PSA 0.15g,Florisil 0.3g,Silica 0.45g。对样本进行固相萃取,采用LC-MS/MS方法进行检测,运用保留时间和多反应监测(MRM)方式对血液中白藜芦醇进行定性定量分析。结果回收率为95.66%～98.58%,最低检测限(LOD)为1.79μg/mL,线性范围2.5～20μg/mL;相关系数为0.9997。结论本文所建方法,适用于血液中白藜芦醇的检测。     

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。     

UPLC-MS/MS测定全血中的氯丙嗪

目的建立全血中氯丙嗪的UPLC-MS/MS分析方法。方法采用乙腈沉淀蛋白,以Waters ACQUITY UPLCBEH C18柱(2.1mm×50mm,1.7μm)分离,乙腈-0.1%甲酸水溶液为流动相,梯度洗脱,正离子方式检测,多反应离子监测模式(MRM)。结果血液中氯丙嗪在1～100ng/mL范围内线形关系良好,检出限为0.01ng/mL,回收率为81.81%～89.36%,日内、日间精密度分别为9.3%、12.1%。结论本方法准确、快速,可用于全血中氯丙嗪的定性定量分析。     

液相色谱-串联质谱法测定血液、尿液中乙基葡萄糖醛酸苷

目的建立血液、尿液中乙基葡萄糖醛酸苷（ethyl glucuronide,EtG）的液相色谱-串联质谱（LC-MS/MS）检测方法。方法血液、尿液用乙腈沉淀蛋白,离心后取上清液用LC-MS/MS检测。结果血液、尿液中EtG的检出限均为0.05μg/mL,线性范围均为0.10～5.00μg/mL（r〉0.999）,检测方法准确度为95%～109%,日间及日内精密度〈12%。对送检案例血液中EtG进行检测,效果良好。结论本方法适用于血液、尿液中EtG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.