SPME-GC-MS法快速检测尿液中的甲基苯丙胺

目的建立SPME-GC-MS快速检测吸毒人员尿液中的甲基苯丙胺的方法。方法以SPME法提取尿液中的甲基苯丙胺,以1-萘胺作内标,用GC-MS法检测。结果在2～2000ng/mL的范围内呈线性关系(r=0.9985,n=7),甲基苯丙胺的检测限为0.5ng/mL(信噪比3),在低、中、高(200、500、1000ng/mL)浓度的平均相对回收率为102.6%、98.5%、93.2%,日内及日间RSD分别小于8.1%、7.2%。结论用此方法检测尿液中的甲基苯丙胺,灵敏度高,简单快速,易操作,适用于吸毒人员的快速定性定量检测。     

唾液、尿液中甲基苯丙胺浓度分布及初筛情况分析

目的获得吸毒者唾液和尿液检材中甲基苯丙胺浓度分布及胶体金试剂条初筛情况。方法液相色谱串联质谱法获得吸毒者唾液和尿液检材中甲基苯丙胺浓度,通过胶体金试剂条检测获得初筛情况。对两者结果进行比对分析。结果采用直接沉淀蛋白法和液质MRM扫描法检测,唾液线性范围是1~100ng/m L,线性相关系数0.9987,检出限是0.1ng/m L,定量限是1ng/m L;尿液线性范围是1~100ng/m L,线性相关系数0.9943,检出限是0.5ng/m L,定量限是1ng/m L。唾液和尿液检材按一定比例稀释,使浓度在线性范围内。采用唾液和尿液四种型号甲基苯丙胺胶体金试剂条初筛,直接点样,目测判断结果。结论胶体金试纸条初筛尿液检出率为79%左右;唾液检出率大概为81%,两种试剂条结合使用,检出率可以提高到93%以上。结合此次初筛结果和仪器确认浓度可以发现:灰区设置和灵敏度的设置对检出率有一定影响,建议提高灵敏度以满足筛查工作需要。     

抗体芯片竞争抑制法检测尿液中吗啡含量

目的建立抗体芯片竞争抑制法检测尿液中吗啡含量的方法。方法将吗啡单克隆抗体固定在用琼脂糖包被的芯片上,与含有吗啡的尿液检材和Cy3荧光标记-吗啡-BSA复合物进行竞争抑制反应,共聚焦扫描仪采集反应图像并进行分析。结果吗啡单克隆抗体及Cy3-吗啡-BSA的最佳浓度是31.25μg/m l、12.50μg/m l,检测线性范围0.01~10ng/m。回收率在91.2%~109.2%之间,尿液检测限为0.02ng/m l。甲基苯丙胺、安非他明与吗啡抗体之间无交叉反应,与可待因有一定的交叉反应。结论抗体芯片竞争抑制法检测尿液中的吗啡含量具有灵敏度高,特异性好、操作简单、高通量等优点,可用于法医毒物检测、戒毒效果监测。     

氯胺酮、甲基苯丙胺和吗啡金标单抗试剂盒的研制

目的建立同步检测氯胺酮、甲基苯丙胺和吗啡的方法。方法将胶体金标记的抗氯胺酮、抗甲基苯丙胺和抗吗啡单克隆抗体浸涂在玻璃纤维膜上，将氯胺酮、甲基苯丙胺和吗啡的完全抗原以及羊抗鼠多克隆抗体喷涂在硝酸纤维素膜上，分别标定为检测区（T）和质控区（C）。样本中游离的氯胺酮、甲基苯丙胺和吗啡分别与包被的完全抗原免疫竞争结合胶体金标记抗氯胺酮、抗甲基苯丙胺和抗吗啡单克隆抗体。以质控区和检测区是否出现紫红色条带判读结果。结果对66种药品和毒品的特异性测试表明，该试剂盒仅识别氯胺酮及其代谢物、甲基苯丙胺及其衍生物和吗啡类；对人体尿样中的氯胺酮、甲基苯丙胺和吗啡检测阈值分别为1000ng／ml、1000ng／ml和300ng／ml；与GC／MS对照试验结果一致；试剂盒稳定性较好，在常温下可较长时间保存。结论本文研制的试剂盒可用于样本中氯胺酮、甲基苯丙胺和吗啡成分定性的同步检测。     

Fn-EIIIA金标单克隆抗体试纸条的试制和初步应用

目的开发可用于法医病理学损伤时间推断临案的金标Fn-EIIIA单克隆抗体试纸条。方法选取两种敏感、特异的片段特异性Fn-EIIIA单克隆抗体,ELISA方法进行效价观察,标记胶体金后分别采用渗滤法及层析法检测其效果,抽提阳性对照中目标蛋白进行初步测评,并以大鼠皮肤损伤模型进行验证。结果两种单克隆抗体均可用于Fn-EIIIA肽段的金标法检测,以IST9搭配Fn多抗效果最佳;正常皮肤组织样本中试纸条检测线不显色,损伤3h后显色,随损伤时间延长,染色逐渐加深。结论该试纸条可靠性、可重复性以及可操作性均佳,可望在法医学损伤时间推断有广阔的应用。     

胶体金标记苯丙胺单克隆抗体免疫试剂盒研究

目的建立一种准确、快速、简便的检测尿液中苯丙胺(AMP)的胶体金免疫层析技术。方法采用柠檬酸三钠还原法制备胶体金颗粒,标记抗AMP单抗,将AMP—BSA抗原固相于硝酸纤维素膜上,制备胶体金免疫层析测试条。通过尿液、血液和唾液中的可能存在的苯丙胺成分与测试条上的苯丙胺-BSA完全抗原竞争结合有限的单抗结合位点,来判定检测结果。结果用ICT法和GC/MS检测217份尿样,本法检测阈值为1000ng/mL,特异性为99.17%,准确性为99.54%。结论ICT法检测尿液中的AMP特异性强,灵敏度高、简便快速、无需特殊仪器设备,具有广泛应用价值。     

HPLC-MS/MS法检测生物样品中的手性苯丙胺类药物和司来吉兰

目的建立全血、尿液中手性甲基苯丙胺、手性苯丙胺和司来吉兰同时分析检测的方法。方法全血、尿液经Oasis PRiME MCX固相萃取柱前处理,采用Phenomenex Lux AMP(150×3.0mm,3μm)手性液相色谱柱,以甲醇-5mmol/L碳酸氢铵水溶液(p H=11)为流动相,梯度洗脱,流速为0.35m L/min,以正离子多反应监测(MRM)模式检测,扫描时间21min。结果甲基苯丙胺两种对映异构体、苯丙胺两种对映异构体和司来吉兰在1-500ng/m L的范围内线性关系良好(各物质r~2 0.99);甲基苯丙胺两种对映异构体的检出限为0.05ng/m L,定量限为0.1ng/m L,苯丙胺两种对映异构体和司来吉兰的检出限为0.1ng/m L,定量限为0.5ng/m L;在低(5ng/m L)、中(50ng/m L)、高(200ng/m L)三个添加浓度下,各目标物的绝对回收率和基质效应均在可接受的范围内,日内精密度和日间精密度均小于12.61%。应用该方法对口服司来吉兰的比格犬的血液和尿液进行检测,结果表明仅存在司来吉兰原体、代谢物R-甲基苯丙胺和R-苯丙胺。结论本研究建立了全血、尿液中手性甲基苯丙胺、手性苯丙胺和司来吉兰的HPLCMS/MS定性、定量分析检测方法,该方法操作方便,灵敏度高,可为司法实践中法医毒物鉴定提供一定参考。     

Fn—EⅢA金标单克隆抗体试纸条的试制和初步应用

目的开发可用于法医病理学损伤时间推断临案的金标Fn-EⅢA单克隆抗体试纸条.方法选取两种敏感、特异的片段特异性Fn-EⅢA单克隆抗体,ELISA方法进行效价观察,标记胶体金后分别采用渗滤法及层析法检测其效果,抽提阳性对照中目标蛋白进行初步测评,并以大鼠皮肤损伤模型进行验证.结果两种单克隆抗体均可用于Fn-EⅢA肽段的金标法检测,以IST9搭配Fn多抗效果最佳;正常皮肤组织样本中试纸条检测线不显色,损伤3h后显色,随损伤时间延长,染色逐渐加深.结论该试纸条可靠性、可重复性以及可操作性均佳,可望在法医学损伤时间推断有广阔的应用.     

SMCY性别特异融合抗原的克隆表达及其抗体制备

目的利用蛋白检测的快速性优势,研究不同性别在SMCY抗原氨基酸序列的差异,筛选出特异性氨基酸序列,并克隆表达性别特异融合抗原,制备相应抗体,建立一种快速鉴别法医物证性别的方法。方法通过对人SMCY和SMCX进行序列分析,发现了三段差异片段,采用搭桥PCR方法获得差异片段全长基因,连接入p ET-28a载体进行原核表达,用Ni柱纯化后的性别特异融合抗原免疫制备多克隆抗体,用ELISA法和western blot检测SMCY多抗与抗原的反应特异性,制作胶体金试纸条检测样本。结果筛选出具有性别特异性的氨基酸序列,获得SMCY性别特异融合抗原,成功制备出多克隆抗体及胶体金试纸条。结论获得SMCY性别特异融合抗原具有很好的抗原活性,制备的多克隆抗体可以与抗原特异性地结合,用于性别鉴定。     

抗人SMCY抗原胶体金试纸条的研制

目的建立一种快速检测SMCY抗原的方法。方法采用胶体金免疫层析技术双抗体夹心检测法,在金标垫上包被胶体金标记的SMCY兔多抗,制成胶体金试纸条,用于检测12份猪、牛、狗、鸡和小鼠等动物血清以及50份人血清。结果制作的胶体金试纸条检测人和常见动物血清具有明显的种属特异性,能够区分男女血清。结论该方法可尝试用于鉴别男女血清,并具有一定种属特异性,其为法医学快速鉴别人类样本性别提供了研究方向。     

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.