固相微萃取-气相色谱质谱法测定血浆中的氯氮平浓度

目的建立固相微萃取-气相色谱质谱法测定人血浆中氯氮平浓度的方法。方法以固相微萃取法提取血浆中的氯氮平,萃取头为100μm聚二甲基硅氧烷,洛沙平作内标,用气相色谱质谱选择离子法进行检测。结果本文建立的方法在5~2000 ng/ml浓度范围内呈线性关系,检测限为0.1 ng/ml(信噪比>3),低、中、高浓度(100、500、1000 ng/ml)平均相对回收率分别为98.6%、94.6%和94.6%,日内、日间RSD分别小于7.4%和7.1%。结论本文建立的固相微萃取-气相色谱质谱法灵敏度高、准确度好、操作简便,适用于氯氮平急性中毒案件的检测。     

GC/MS法检测全血中的奥氮平

目的采用乙睛-甲醇混合溶剂提取、气质联用分析法检测全血中奥氮平。方法针对奥氮平特性,在加入稳定剂硫代硫酸钠条件下采用乙睛-甲醇混合溶剂提取法,采用GC/MS分析法,对全血中的奥氮平进行定性、定量分析。并对提取介质、酸碱度、稳定剂种类及用量进行了考察。结果采用本文方法在奥氮平为1～400μg/mL浓度范围内呈良好的线性关系(r2=0.999 8,n=5),检出限为1.0ng,方法平均回收率可达66.5%(RSD=2.5%)。日内RSD为2.1%～3.9%,日间RSD为2.9%～4.5%。选择乙腈∶甲醇(V∶V=8∶2)混合溶剂进行液-液提取,稳定剂为300mg硫代硫酸钠。结论本文方法可用于全血中奥氮平检测,在相关案件检验中选择使用。     

液相色谱-质谱联用法测定生物样品中阿立哌唑与氯氮平

目的建立一种灵敏、简单测定生物样品中阿立哌唑与氯氮平的液相色谱-质谱联用法。方法样品处理采用液-液乙酸乙酯萃取方法。色谱柱为Zorbax SB-C18(2.1 mm×150 mm,5μm),流动相为乙腈与0.1%甲酸,梯度洗脱,流速为0.4 ml/min,柱温30℃。采用ESI离子源,MRM离子方式监测。结果阿立哌唑与氯氮平在50~2 000ng/m L浓度范围内线性良好(r0.993);回收率均在87%~112%范围内,日内、日间RSD均小于12%。结论本方法可简单、高效地检测血液与尿液中阿立哌唑与氯氮平浓度。     

介质液液萃取-气相色谱/串联质谱法测定血液中4种吩噻嗪类药物

目的研究建立介质液液萃取-气相色谱/串联质谱分析血液中吩噻嗪类药物的方法。方法采用介质液液萃取技术处理血液样品,乙醚进行洗脱,然后用气相色谱/串联质谱仪测定。结果 4种吩噻嗪类药物的检测限在1.0 ng/mL~3.3 ng/mL之间,线性范围25 ng/mL或50 ng/mL~1000 ng/mL,以空白血液样品为基体进行回收试验测得回收率为73.8 ng/mL~104.1 ng/mL,测定值的相对标准偏差(n=5)在4.7%~10.2%之间。结论 SLE-GC/MS/MS检测法可用于血液中吩噻嗪类药物的检测分析且该方法具有良好的灵敏度、回收率、精密度及重现性。     

固相萃取-气相色谱法检测全血中佐匹克隆

目的采用固相萃取-气相色谱法检测全血中佐匹克隆。方法采用Oasis HLB固相萃取柱对样品进行前处理,去离子水、0.5%氨水-甲醇/水((V/V 40∶60)溶液先后淋洗,二氯甲烷/异丙醇(V/V 75∶25)洗脱后进行GC/NPD检测。结果血液中佐匹克隆在50～5 000ng/mL范围内线性良好(R2=0.998 8),平均萃取回收率为96.9%,检出限为30ng/mL,日内RSD为2.1%～5.7%,日间RSD为3.3%～6.2%,结论固相萃取-气相色谱检测法灵敏度高,重现性好,可在血液中佐匹克隆的检测中选用。     

超分子溶剂萃取-气相色谱-串联质谱法检测尿液中苯二氮卓草类药物

目的建立一种尿液中9种苯二氮?类药物的超分子溶剂样品气相色谱-串联质谱(gas chromatography-tandem mass spectrometry,GC-MS/MS)分析方法。方法含9种苯二氮?类药物对照品的尿液样品用四氢呋喃和1-己醇组成的超分子溶剂进行液液萃取,取溶剂层氮吹至干,残余物用甲醇复溶后进行硝西泮和氯氮平质量浓度在1～100 ng/mL,劳拉西泮和阿普唑仑质量浓度在5～100 ng/mL,硝西泮和氯硝西0.999 1～0.999 9,定量下限为0.2～5 ng/mL,提取回收率为81.12%～99.52%,日内精密度[相对标准偏差(relative standard deviation,RSD)]和准确度(偏倚)分别小于9.86%、9.51%;日间精密度(RSD)和准确度(偏倚)摄口服阿普唑仑片后,在8～72 h内尿液中阿普唑仑的质量浓度为6.54～88.28 ng/mL。结论本研究建立的疗及司法鉴定中苯二氮?类药物中毒监测提供技术支持。     

使用LC-MS/MS法检验人体毛发中的西地那非成分

目的建立人体毛发中西地那非成分的LC-MS/MS检验方法,并应用于实际案例。方法色谱柱为Thermo Hyperil Gold(50mm×2.1mm, 1.9μm),流动相为甲醇-5mM醋酸铵-0.1%甲酸,采用ESI源正离子多反应检测(MRM)扫描分析。结果西地那非的检出限为0.1ng/mL,定量限为0.2ng/mL,在0.2ng/mL～100ng/mL范围内线性良好,线性系数0.9999,回收率为86.7%～95.5%。结论该方法快速、灵敏、高效,可适用于实际案件人体毛发中西地那非成分的检验。     

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。     

超高效液相色谱串联质谱法同时快速检验血液中3种哌嗪类新型毒品

目的建立血液中3种哌嗪类新型毒品超高效液相色谱-三重四级杆质谱(UPLC-TQ/MS)快速检验方法。方法采用固相支撑液液萃取前处理方法,全血样品过柱后,用乙酸乙酯进行洗脱,氮吹浓缩后用初始流动相定容,Waters T3色谱柱分离,0.1%甲酸水和乙腈进行梯度洗脱。采用电喷雾电离,正离子(ESI+)模式扫描,多反应监测(MRM)模式检测。结果三种药物在1～500 ng/mL范围内呈良好线性关系(R~2≥0.999),回收率为92.3%～105.3%,相对标准偏差为0.7%～3.7%,方法检出限(S/N=3)为0.04～0.13 ng/mL,定量限(S/N=10)在0.13-0.43 ng/mL范围内。结论该方法能够满足实际办案快速、准确的需求。     

血中水合氯醛及其代谢物的GC-MS/MS和HPLC-MS/MS检测

目的建立血液中水合氯醛及其代谢物的色谱串联质谱检测方法,用于法医案件的检验。方法血液检材经乙酸乙酯萃取后气质联用选择离子扫描(SIM)检测水合氯醛和三氯乙醇,经乙腈沉淀蛋白后液质联用负离子模式下多反应监测(MRM)检测三氯乙酸。结果水合氯醛及其代谢物的线性范围分别是100ng/mL～15μg/mL、500ng/mL～20μg/mL和500ng/mL～15μg/mL,线性关系良好,R~2均大于0.998,最低检出限分别为15ng/mL、130ng/mL和30ng/mL,最低定量限分别为50ng/mL、500ng/mL和100ng/mL;日内精密度分别在2.26%～7.31%、3.09%～7.23%和2.79%～5.37%;日间精密度分别在4.14%～7.03%、2.18%～4.43%和2.75%～4.96%;提取回收率分别为92.72%～106.30%、94.22%～103.70%和89.05%～104.50%。并对水合氯醛相关案件进行检测,心血中水合氯醛浓度为411.34ng/mL,三氯乙醇浓度为9.49μg/mL,三氯乙酸浓度为8.32μg/mL。结论本文建立的水合氯醛及其代谢物的检测方法准确简单快速,可应用于水合氯醛中毒案件的法医学鉴定。     

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.