离子液体分散液相微萃取-HPLC检测血浆中溴敌隆

目的建立离子液体分散液相微萃取-HPLC检测血浆中溴敌隆的方法。方法以1-己基-3-甲基咪唑六氟磷酸盐([HMIM]PF6)为萃取剂,甲醇为分散剂,提取血浆中的溴敌隆,用HPLC分析其含量;考察了萃取剂和分散剂体积、样品pH值、NaCl浓度、萃取时间和离心时间等因素对萃取效率的影响。结果优化的溴敌隆分散液相微萃取操作条件为:萃取剂[HMIM]PF650μL,分散剂甲醇100μL,样品pH值5.0,萃取时间5min,离心时间8 min。方法的线性范围:0.01～5.0μg/mL,检测限:1.1 ng/mL(S/N3)。该法低、中、高浓度的平均加标回收率分别为76.4%,82.6%,92.1%,RSD分别为4.17%,2.99%,1.67%(n=6)。结论本方法检测血浆中的溴敌隆,简便快速、准确实用,满足中毒检测及临床诊断治疗的需要。     

生物样品中去痛片4种成分及其8种代谢物的GC-MS/MS法检测

目的建立固相支撑液液萃取(supported liquid-liquid extraction,SLE),GC-MS/MS法同时测定生物样品中去痛片4种成分及其8种代谢物的方法,为去痛片相关案件的法医学鉴定提供依据。方法采用SLE萃取,GC-MS/MS检测,MRM记录方式,利用保留时间和离子对比例定性,内标法和工作曲线法定量,建立血液和组织中去痛片及其代谢物的GC-MS/MS检测方法。结果经SLE萃取,GC-MS/MS法同时检测大鼠血和组织中去痛片及其代谢物,萃取率为37.57%~95.87%,检测线性范围为0.12μg/m L~16.00μg/m L,相关系数(r)为0.989 6~0.999 7,LOD为0.23ng/m L~14.48ng/m L,检测准确度为79.63%~122.90%,日内和日间精密度分别为0.99%~7.43%和2.19%~10.6%。结论 SLE萃取、GC-MS/MS法可检测生物样品中去痛片成分及其代谢物,具有快速、简便、准确度和精密度高的特点,可应用于去痛片相关案件的法医学鉴定。     

分子印迹固相萃取技术-液相色谱法测定鱼塘水中2甲4氯苯氧乙酸

目的建立分子印迹固相萃取技术对鱼塘水中2甲4氯苯氧乙酸进行提取和分析的方法。方法以2甲4氯分子印迹聚合物为固相萃取材料,对鱼塘水中2甲4氯进行分离提取,洗脱液直接进行液相色谱分析。结果鱼塘水中MCPA的提取率在80%以上,检出限0.040μg/mL,在0.2μg/mL～2.0μg/mL范围内线性关系良好。结论该方法的准确度和精密度较好,适合实际发生案件的检测分析。     

SPE-GC/MS 法分析鱼塘水中的5种农药

目的：建立鱼类中毒案件中鱼塘水5种农药的固相萃取（solid phase extraction,SPE）结合气相色谱－质谱联用仪（GC/MS）的检测方法。方法比较 Oasis HLB cartridge、Bond Elut C18和 SampliQ C183种固相萃取柱提取、净化鱼塘水中5种农药的提取回收率,并考察洗脱剂种类、洗脱剂用量对提取回收率的影响。结果利用 Bond Elut C18固相萃取柱,以3mL 苯作为洗脱剂,鱼塘水中5种农药质量浓度在1~50μg/mL范围内有良好的线性关系,相关系数为0．9962~0．9996,测得的检出限为3．4~26μg/L,提取回收率为61．49%~102．48%,相对标准偏差均≤3．01%。结论 SPE－GC/MS 法灵敏度高、准确度和精密度好,简单快速,溶剂消耗量少,适用于鱼塘水中5种农药的检测。     

气/质联用和气相色谱-NPD法分析唾液中哌替啶

目的建立唾液中哌替啶的提取方法以及气相色谱-质谱和气相色谱-NPD分析方法。方法实验家兔静脉注射哌替啶,于注射后15~600min之间的10个时间点收集唾液样品;样本加入内标物利多卡因,采用有机溶剂萃取后,进行气相色谱-质谱联用(GC/MS)定性分析、气相色谱-NPD定量分析唾液中哌替啶浓度。并对不同p H条件和不同有机溶剂萃取剂以及方法学进行考察。结果在p H12条件下使用二氯甲烷萃取唾液中哌替啶效果较好。唾液中哌替啶气相色谱-NPD分析方法线性检测范围为2.0~100.0μg/m L,相关系数0.995 0,最低检出限为2.0μg/m L,回收率范围98.80%~114.72%,日内和日间精密度均小于2.88%。结论建立的唾液中哌替啶气/质联用和气相色谱-NPD分析方法,可用于哌替啶中毒与滥用的快速检验鉴定。     

GC-MS/MS法检测生物样品中硫丹含量

目的建立生物样品中硫丹(α硫丹和β硫丹)的气相色谱-串联质谱(GC-MS/MS)检测方法,观察硫丹在水生动物体内的分布,为相关案件的法医学鉴定提供实验依据。方法血液和肌肉样品采用乙腈沉淀蛋白,GC-MS/MS法检测,多反应监测模式扫描,以保留时间和离子比例定性,外标工作曲线法定量。结果血液样品中α硫丹和β硫丹在0.062 5~10μg/mL范围内线性关系良好,相关系数(r)均大于0.99,检出限分别为1 ng/mL和2 ng/mL,定量限分别为4 ng/mL和8 ng/mL。肌肉样品中α硫丹和β硫丹在0.062 5~10μg/g范围内线性关系良好,相关系数(r)均大于0.98,检出限分别为1 ng/g和4 ng/g,定量限分别为4 ng/g和16 ng/g。血液和肌肉样品中α硫丹和β硫丹的准确度为90.76%~108.91%,日内精密度(RSD)为2.35%~8.71%,日间精密度(RSD)为5.44%~10.29%。中毒案件中,在鱼和螃蟹体内各部位均检出硫丹,且不同部位间含量差异均具有统计学意义。结论本研究建立的硫丹GC-MS/MS检测方法快捷、准确、灵敏,适用于微量生物检材中硫丹的检测。硫丹在鱼和螃蟹体内分布不均匀,为硫丹相关法医学鉴定案件中毒物分析检材的采集和分析提供了依据。     

易制毒化学品丁酮及甲苯的同时测定

目的 建立易制毒化学品丁酮及甲苯同时测定的方法.方法 常温下吸取液体上方空气100μL手动进样,GC/MS法定性.1000μL水中加入20μL 0.60％（v/v）检材溶液、20μL 1.00％ （v/v）正丁醇溶液（内标）、1.00g硫酸铵,HS/GC/FID定量测定.结果 两种分析物的加标回收率为84.3％～110.0％;6次测定的RSD≤9.5％;线性范围为0.10％（v/v）～0.80％（v/v）;检出限分别为2.5μg/mL、1.5μg/mL;定量结果经建立校正曲线可自动分析.结论 建立的方法可用于实际样品进行定性、定量分析.     

超声辅助离子液体萃取-高效液相色谱串联质谱法测定全血中卡马西平

目的建立超声辅助离子液体-分散液液微萃取-高效液相色谱串联质谱法(high performance liquid chromatography-tandem spectrometry,HPLC-MS/MS)测定全血中卡马西平(carbamazepine,CBZ)的方法。方法经筛选后以1-丁基-3-甲基咪唑六氟磷酸盐(1-butyl-3-methymidazolium hexafluoro-phosphate,[Bmim][PF6])为萃取剂,在空白血液中添加卡马西平和内标物双氢卡马西平(10,11-dihydrocarbamazepine,CBZ-DiH),通过超声辅助离子液体对其萃取后,采用ZORBAX Eclipse Plus C18色谱柱分离,流动相A为含0.1%甲酸、10mmol/L乙酸铵的水,流动相B为混合有机溶剂(乙腈‥甲醇=2‥3,体积比),流速1mL/min,采用电喷雾离子源正离子模式(ESI+),多反应监测模式(MRM)进行检测。结果血液中卡马西平的线性范围为8.00~300.00ng/mL,R2大于0.995,最低检出限为3.00ng/mL,最低定量限为8.00ng/mL,提取回收率大于80%,日内和日间精密度均小于20%。采用本方法从实际案件的血液样品中检出卡马西平,浓度为2.71μg/mL。结论本研究建立的全血中卡马西平的检测方法,具有环境友好、快速、富集效果好、灵敏度高、有机溶剂消耗小的优点,可应用于卡马西平相关案件的法医学鉴定。     

全血中扎来普隆两种萃取方法的比较

目的建立血样中扎来普隆的液液萃取和固相萃取方法。方法液液萃取方法是在碱性条件下用二氯甲烷提取。固相萃取是采用OasisHLB固相萃取柱提取,萃取液均用GC/NPD检验,并对其进行比较。结果血样中扎来普隆固相萃取平均回收率达89%以上,液液萃取平均回收率为84%,GC/NPD最低检出限为2×10-2μg.mL-1。结论两种方法均能满足实际检案的需求,而固相萃取方法在减少仪器损耗和内源性杂质干扰方面具有较大的优势。     

LC/MS分析血浆中丁丙诺啡

目的建立血浆中丁丙诺啡液相色谱/质谱（LC/MS）分析方法。方法在含有丁丙诺啡的血浆中,加入内标奋乃静,加pH10.8缓冲溶液,用401有机担体作吸附剂、三氯甲烷作洗脱剂固相萃取,N2挥干,用50μL流动相定容后进行LC/MS分析。色谱条件：Thermo Hypersil-HyPURITY C18（150×2.1mm,5μm）,柱温：40℃,流动相：10mmol/LNH4AC（pH3.4）∶甲醇∶乙腈=36∶52∶12,流速：0.22mL/min。结果方法的线性范围为0.05～5.0μg/L（r=0.9998）,定量限0.05μg/L,检出限0.01μg/L（S/N=3）;3个浓度的质量控制样品（0.1μg/L,0.5μg/L,2.0μg/L）平均回收率分别为86.40%,92.72%,92.57%,RSD分别为4.51%,3.34%,2.09%。结论该方法操作简便、灵敏度高,可用于涉毒案件血浆中丁丙诺啡的分析。     

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.