代谢组学及其在法医毒理学中的应用

代谢组学是上世纪90年代中期发展起来的研究细胞和生物体的所有代谢中间体和终产物的一门新兴学科。其研究对象一般为分子量在1 000Da以下的小分子。代谢组学通过对生物体系中的小分子化合物进行定性定量分析,解析生物体系的代谢途径并揭示内源性小分子化合物与毒性、疾病、生命活动规律等的相互关系。本文综述代谢组学的概况及其在法医毒理学中的应用现状,为相关研究和应用提供参考。     

法医毒物动力学

本文作者针对法医毒理学的任务、发展趋势和面临的挑战，提出将法医毒物动力学列为法医毒理学新的分支学科，并阐述了法医毒物动力学的概念、研究目的和任务、研究对象、研究内容、研究方法、研究方向及亟待解决的问题。内容涉及毒物动力学、死后分布、动态分布、死后再分布、死后弥散、毒物分解动力学、毒物死后产生情况等。法医毒物动力学研究将解决中毒法医学鉴定中的许多问题，如尸体或活体中毒当时机体内毒物浓度的推断、死后腐败产生毒物与生前服毒的区别、生前服毒与死后染毒的鉴别、毒物进入机体时间、途径和方式的确定。     

腐败生物检材中毒物毒品检验概述

从生物组织中检测微量的毒物及毒品是各国法庭毒物分析专家多年来所致力研究的课题.其中,从腐败生物组织中检测微量的毒物毒品,特别是提取净化,面临腐败物质的干扰、代谢、降解等十分困难的任务.就我国当前情况来看,各省公安厅特别是公安部物证鉴定中心所收到的复核案件的检材绝大多数是腐败生物检材.如何最大限度地从腐败生物检材中将目标物(即要检测的毒物及毒品)提取净化出来,同时又能有效地去除腐败生物组织中腐败产物对检测带来的干扰,对有些易代谢和降解的药物在无法检出原体药物的情况下,如何检出其代谢产物或降解产物,就成为当前法庭毒物分析专家研究的重点.为了很好地解决上述问题,我们必须首先从宏观上对人体的组成成分、生物组织腐败对测定的影响、所分析的目标物和分析方法包括提取净化和分析仪器有一个系统而全面深入的认识.     

毒物代谢动力学研究在法庭科学中的应用

随着法庭科学的发展以及近年来涉及毒品、毒物等中毒案件的增加,许多研究者对毒物代谢动力学进行研究,并取得了一定的成果.本文综述毒物代谢动力学研究及其在法庭科学中的应用状况,概要介绍毒物代谢动力学的研究现状、研究方法及研究成果,以期为相关研究及实践提供参考和借鉴.     

GC／MS在刑事毒物检测上的应用

刑事毒物品种繁多,且一些具有较强药理作用的新药制剂也不断出现,尤其是当这些毒物进入人体后经水解、代谢所生成的新物质,其检测难度更大,更为复杂,加之对生物检材的处理、提取、净化一直存在一定的难度,故应用常规仪器,如UV、GC、HPLC、FTIR、TLC等难以解决,而GC/MS具有较高的灵敏度和带有大量的标准化合物谱库可进行自动检索,在刑事毒物检验中发挥了具大的作用。特别是当检材量少,毒物含量低,且经体内代谢分解,检验目的不明确时,应用它进行检测可获得较理想的结果,从而     

近十年法医毒物分析和法医毒理学研究热点统计分析

借助Bicomb 2.0软件及SPSS 19.0软件对近十年国内外法医毒物分析和法医毒理学的研究热点进行分析,结果表明国内研究热点可以分为5类:分类1为毒品和精神活性物质的提取方法和样品稳定性研究;分类2为镇静催眠药的代谢和死后分布研究;分类3为农药的快速检测方法开发;分类4为分析方法的完善和标准化研究;分类5为新型毒物"γ-羟基丁酸"和"合成大麻素"的检测方法研究。国际研究热点分为6类:分类1为传统精神活性物质、乙醇和样品稳定性的研究;分类2为芬太尼的分析研究;分类3为氰化物的检测和毒理学研究;分类4为新型精神活性物质的检测图库建立和分析方法开发;分类5为镇静催眠药的研究;分类6为丁烷及其引起的猝死案例的研究。同时,对近十年国际合作法医毒物学研究进行了网络可视化分析。     

中毒损伤程度评定

中毒是生物体受到毒物作用而引起功能性或器质性改变后出现的疾病状态。中毒案件的发生率虽然很高,但对中毒损伤评定却较少。近来突发性或群体中毒事件(如毒鼠强中毒),均需对中毒损伤程度评定进行评定,所以毒物中毒的损伤程度评定是当前法医临床学及法医毒理学研究的重要课题之     

法医毒理学教学改革的实践与探索

法医毒理学是研究以自杀、他杀为目的或意外灾害事故引起中毒的一门学科。它着重研究化学物质作为暴力手段对人体造成的危害，为侦破和审理中毒案例提供线索和依据，同时亦给临床提供诊断和治疗的依据。法医毒理学还涉及毒物瘾癖和处理毒物违章造成公害等问题。作为法医学的组成部分，其教学质量如何，对培养合格的高等法医人才具有重要意义。为进一步探索教学改革方法，提高教学质量，笔者对本系《法医毒理学》14年来的教学进行回顾性研究。l加强法医毒理学的课程建设法医毒理学作为法医学的一门独立的分支学科，在临案实践中，须解决的基…     

法医毒物领域生物基质标准物质的研究进展

生物基质标准物质是一类目标物与生物基质相结合的标准物质。生物基质标准物质与法医毒物领域所涉及的真实检材具有更高的一致性，其应用对提升检测结果的精确度具有积极作用。本文针对法医毒物领域常见的3种生物检材（血液、尿液和头发）对应的基质标准物质的研究进行综合阐述，重点介绍相应生物基质标准物质的制备工艺研究进展和部分现有产品及其参数评价，以期为法医毒物领域生物基质标准物质的研制及应用提供参考。     

动物试验在基层法医检案中的运用

动物试验在法医学领域,主要应用于法医毒理学及法医毒物分析的科学研究,通过对动物的研究解决一些毒物的毒理作用,本文所叙述的是在基层法医检案中,如何充分运用动物学试验为侦察服务,为刑事案件的初步定性。对于怀疑毒物中毒的刑事案件,在检材容许的情况下,先做动物学试验,通过动物的毒理学反应,初步确定是否有毒,及时为侦察提供线索。也为下一步送检提供了检验方向。动物试验在基层法医学检案中可以发挥重要的作用,尤其适用偏远山区。2002年某县发生一起14人中毒6人死亡的特大投毒杀人案件,当地人曾以为是瘟疫流行,搞得人心惶惶,技术人员…     

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.     

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.”     

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.