液相色谱-串联质谱同时分析尿液中的大麻酚类和△^9-四氢大麻酸

目的建立LC/MS-MS同时检测尿液中Δ9-四氢大麻酚(THC)、大麻酚(CBN)、大麻二酚(CBD)和大麻主要代谢物Δ9-四氢大麻酸(THC-COOH)的方法.方法屎液样本经碱水解,加入氘代四氢大麻酸Δ9-d9-THC-COOH)内标,经V(正己烷)V(乙酸乙酯)=91提取,吹干,以100μL乙腈定容,利用LC/MS-MS方法进行分析.结果THC-COOH、CBN、THC和CBD的最低检测出质量浓度为0.2、0.4、1.0和2.0ng/mL;在阳性尿液中检出THC-COOH成分,质量浓度为335.9 ng/mL.结论所建立的方法简便快速、灵敏度高、专属性强,可满足检测尿液中THC、CBN、CBD以及大麻主要代谢物THC-COOH的要求.     

GC-MS/MS法测定人头发中的大麻酚类及其代谢物

目的 建立同时检测头发中△9-四氢大麻酚(THC)、大麻酚(CBN)、大麻二酚(CBD)和△9-四氢大麻酸(THC-COOH)的分析方法.方法头发样品加入氘代内标△9-四氢大麻酸(THC-COOH-d3),经碱水解后,以混合溶剂[V(正己烷)∶V(乙酸乙酯=9∶1]进行提取,吹干,残留物经双(三甲基硅烷基)三氟乙酰胺(BSTFA)衍生化,用GC-MS/MS方法进行分析.结果 头发中THC-COOH、THC、CBN和CBD的最低检出限分别为4、4、10和20 pg· mg-1,各化合物在0.04～5ng· mg-1呈良好的线性关系(r＞0.999),方法精密度、准确度均符合要求.结论本方法选择性强、灵敏度高,适用于头发中CBD、CBN、THC及其代谢物THC-COOH的分析,并成功应用于实际案例中.     

反相HPLC法同时测定大麻植物中的三种有效成分

目的建立同时测定大麻植物中四氢大麻酚(tetrahydrocannabinol,THC)、大麻二酚(cannabidiol,CBD)和大麻酚(cannabinol,CBN)三种有效成分的高效液相色谱(HPLC)法。方法采用通用C_(18)色谱柱,以乙腈-磷酸盐缓冲液(0.015 mol/L KH_2PO_4)为流动相,流速为1.0 m L/min,检测波长为220 nm,同时收集波长190~400nm的紫外光谱图,并以此光谱图及保留时间作为定性依据。结果所建方法能良好地分离THC、CBD和CBN,三种成分在0.4~40μg/m L范围内线性关系良好(R~2≥0.999 3),回收率大于87%,最低检出限分别为1.8、2.0和1.3 ng,日内精密度与日间精密度均小于5%。结论反相HPLC法简便、快速、准确,适用于大麻植物中THC、CBD和CBN的定性定量检测。     

大麻毒品的检验方法

本文用改良的薄层色谱和气相色谱法对走私贩毒的大麻毒品进行定性、定量分析,两种方法均能完全分离出大麻的3种主要成分:大麻酚(CBN)、四氢大麻酚(THC)及大麻二酚(CBD),灵敏度:薄层法0.15μg,气相色谱法10ng     

胶体金标记检测大麻单克隆抗体免疫试剂盒研制

目的 建立准确、快速、简便的检测尿液中大麻的胶体金免疫层析技术(ICT)。方法 采用柠檬酸三钠还原法制备胶体金颗粒,标记抗主要代谢物四氢大麻酚-9-羧酸,THC与GC/MS检测方法相比,用ICT法的216份尿样,其检测限为50 ng/ml,灵敏度为96.67％,准确性为98.61％。结论 ICT法检测尿液中THC,其特异性强,对确定大麻的存在具有广泛的应用价值。     

头发中合成大麻素5F-MDMB-PICA检测

目的一种新型合成大麻素成分5F-MDMB-PICA被非法添加至电子烟油中,其滥用对吸食者自身健康和公共安全产生了极大的危害,因此亟待建立一种5F-MDMB-PICA的检测方法并进行评价。方法采用UPLC-MS/MS方法定性和定量检测电子烟成瘾者头发中的合成大麻素成分5F-MDMB-PICA,称取约20mg头发,加1mL含内标THC-D3(0.4ng/mL)甲醇,经研磨、超声、离心、过滤后,采用Waters Acquity UPLC HSS T3柱(100mm×2.1mm,1.8μm)分离,流动相A为20mmol/L乙酸铵、乙腈和水,流动相B为乙腈。结果头发中5F-MDMB-PICA在1～200pg/mg的浓度范围内线性良好(r0.99),检测限为0.5pg/mg,定量下限为1pg/mg,日内、日间精密度均小于6.6%,日内、日间准确度为96.8%～105.0%,提取回收率为72.5%～93.3%。结论本文方法灵敏度高、样品制备简便,已成功应用于实际案例的电子烟成瘾者头发中合成大麻素成分5F-MDMB-PICA的定性和定量检测。     

大麻中主要成份的色谱予柱净化和HPLC测定

<正> 大麻成份极其复杂,多达近百种。法庭科学主要是对大麻中的 CBD(大麻二酚)、CBN(大麻酚)和△~9—THC(四氢大麻酚)三种有效成份进行定性及定量测定。高效液相测定大麻中的主要成份是将有机溶剂提取液未经净化,直接进高效液相色谱仪,样品分析时间长。本实验将SEP—PAK ALUMINAN 小滤柱应用于大麻的     

QTRAP LC-MS/MS方法分析头发中氯胺酮结构类似物

目的 建立头发中氯胺酮结构类似物的液相色谱-四极杆/线性离子阱质谱（QTRAP LC-MS/MS）的检测方法。方法 将洗净晾干的20 mg头发加入1 mL提取液冷冻研磨后冰浴超声提取,离心取上清液过滤膜后,经ACQUITY UPLC?HSS T3色谱柱分离,采用多反应监测模式同时测定10种氯胺酮结构类似物。以该方法分析20例阳性头发样本中乙基氟胺酮、去甲氟胺酮和替来他明的含量。结果 头发中10种氯胺酮结构类似物在0.01～2.00ng/mg范围内线性关系良好,相关系数> 0.99,回收率为89.1%～106.1%,基质效应为88.3%～106.0%。20例阳性头发样本中乙基氟胺酮的含量范围为0.02～8.35 ng/mg,平均值1.59 ng/mg,中位值0.40 ng/mg;去甲氟胺酮的含量范围为0.01～0.94 ng/mg,平均值0.28 ng/mg,中位值0.19 ng/mg;替来他明的含量范围为0.02～10.93 ng/mg,平均值2.69 ng/mg,中位值2.11 ng/mg。结论 本方法简便、高效、可靠,适用于头发中氯胺酮结构类似物的检验。样本数据为氯胺酮结构类...     

大麻遗传标记的法医学应用研究进展

大麻是大麻科大麻属一年生雌雄异株的草本植物,其内含有具有强烈成瘾性和麻醉性的四氢大麻酚(THC).大麻价格低廉、获取方便、且受到一些国家和地区合法化的影响,目前已成为滥用最广泛的毒品之一.因此,大麻植株的鉴定对于打击毒品犯罪、维护社会稳定具有重要意义.近年来,基于DNA遗传标记的大麻鉴定为案件侦破提供了新的技术手段,针...     

可疑电子烟油中5种吲哚或吲唑酰胺类合成大麻素的GC-MS定性和定量分析

目的 建立可疑电子烟油样品中合成大麻素及其主要基质、添加物的GC-MS定性定量分析方法。方法 电子烟油样品用甲醇稀释后进行GC-MS分析,以特征碎片离子和保留时间对电子烟油中的合成大麻素及其主要基质、添加物进行定性分析,在选择离子监测模式下对合成大麻素进行定量分析。结果GC-MS定量方法中各化合物的线性范围为0.025～1 mg/mL,基质加标回收率为94%～103%,日内精密度相对标准偏差小于2.5%,日间精密度相对标准偏差小于4.0%。在25份电子烟油样品中检出了5种吲哚或吲唑酰胺类合成大麻素类物质。电子烟油的基质主要为丙二醇、丙三醇,部分样品中还检出了N,2,3-三甲基-2-异丙基丁酰胺、三乙酸甘油酯和尼古丁等添加物。25份电子烟油样品中合成大麻素的含量范围为0.05%～2.74%。结论 所建立的电子烟油样品中合成大麻素、基质、添加物的GC-MS方法选择性好、分离度高、检出限低,可用于多组分同时定性和定量分析;所探讨的吲哚或吲唑酰胺类化合物的电子轰击离子源碎片离子碎裂机制有助于鉴定该类物质或其他具有类似结构的化合物。     

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.     

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.     

<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.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.      

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.     

Otherness in the Pratyabhijñā philosophy

Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya).     

The Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi

This paper presents an English translation from the original Tamil of the canonical Saivite hagiographical work, the Tiruttoṇṭar Tiruvantāti of Nampi Āṇṭār Nampi. The date of this work is disputed, but it was probably composed at some point between 870 and 1118 CE. This classical Tamil poem gives in summary form the lives of the sixty three Saivite saints of the sixth to ninth centuries known as the Nāyaṉmār, or Tiruttoṇṭar (“holy servants”, sc. of the Lord Siva). The paper also includes an Introduction, setting out the context of the poem and its place in the Saivite literary tradition from which the Saiva Siddhanta philosophy subsequently developed, and Notes which explain the mythological and other references which the poem contains.     

The Problem with Pretending: Rāmānuja’s Arguments Against <Emphasis Type="Italic">Jīvanmukti</Emphasis>

In his Brahmasūtrabhāṣya 1.1.4, Rāmānuja argues that the knowledge of the liberated person precludes ignorance and its effects, and therefore precludes the possibility of jīvanmukti (embodied liberation). The Advaitin replies that the knowledge of the liberated is consistent with a certain kind of karma that prolongs embodiment, hence jīvanmukti is possible. In his Bhagavadgītābhāṣya 2.12, however, Rāmānuja points out that even if the jīvanmukta (embodied liberated person) still experiences appearances, he does not count them as reasons for acting, and therefore does not act. Hence Rāmānuja’s objection to jīvanmukti is both conceptual and practical, and it is the practical problem that is the more difficult to resolve.