5F-UR-144的热不稳定性研究

目的利用气相色谱-质谱法(GC-MS)、液相色谱-四级杆-飞行时间质谱(LC-Q-TOF/MS)和核磁共振光谱法(NMR)研究合成大麻素5F-UR-144遇热分解的具体变化情况。方法对照品用无水乙醇定容稀释后,经GC-MS和LC-Q-TOF/MS检测得到对应的色谱图和质谱图;对照品分别于常温和280℃密封加热后用无水乙醇定容稀释,经LC-Q-TOF/MS和NMR检测得到对应的质谱图、¹H和¹³C核磁共振波谱;对照品分别于常温逐步提升至300℃密封加热后用无水乙醇定容稀释,经LC-Q-TOF/MS检测得到对应的色谱图。结果5F-UR-144在高温下会开环产生新的物质;5F-UR-144从130℃开始分解,随着温度升高分解程度提升,240℃时分解率达到98%;随着温度继续升高,超过260℃,分解产物会碳化。结论基于5F-UR-144的热不稳定性,在检测时应考虑若通过烫食方式吸食5F-UR-144,其进入人体的成分会发生变化;气相色谱或气相色谱-质谱法不适合定量检测5F-UR-144。     

生物检材中甲基苯丙胺分析方法研究进展

甲基苯丙胺(MAM)是国内、外药物滥用最为广泛且因此,发展快速、准确的MAM检测方法对法医学研究、打击犯罪等方面都有重要的意义。本文对近年来国内外有关在生物检材中进行甲基苯丙胺测定的薄层色谱法、气相色谱法、高效液相色谱法、毛细管电泳法、免疫分析法等方法进行了归纳和综述,并提出了甲基苯丙胺分析方法的发展方向。     

生物检材中海洛因代谢物分析现状

海洛因在体内极易代谢,其主要的代谢产物为单乙酰吗啡、吗啡等。目前,检测海洛因代谢物的常用生物检材有尿液、血液、毛发等;常用分析方法有薄层色谱法、气相色谱法、高效液相色谱法、气相色谱-质谱联用法、液相色谱-质谱联用法、免疫分析法、毛细管电泳法等。本文参考近年来的文献对生物检材中海洛因代谢物的分析方法作一综述,为法医毒物分析等相关领域的研究提供参考。     

同位素比值质谱法鉴别缴获的海洛因来源2．海洛因的碳同位素比值质谱法研究

利用气相色谱-燃烧-同位素比值质谱法(GC-C-IRMS)对缴获的海洛因毒品进行来源鉴别。按照测得的海洛因和吗啡的δ13C值,对缴获的海洛因毒品作分类,并根据每对海洛因-吗啡之间的差值,给出了生产的批次信息。本文还提供了GC-C-IRMS法的测定精度并讨论了影响测定精度的诸因素。     

同位素比值质谱法鉴别海洛因来源——1.海洛因水解制备吗啡的研究

同位素比值质谱法(IRMS)是目前鉴别缴获的海洛因来源的三种主要方法之一。用该法研究海洛因的来源应分别考虑吗啡来源地和乙酰化试剂来源二方面的因素。本文以缴获的海洛因毒品制备吗啡的方法着手,从酸性和碱性两条路线考察了海洛因水解制备吗啡的方法。研究水解的实验条件,达到了码啡90%以上的产率和95%以上的纯度。首次提出了最佳的反应参数组合,它们分别为:反应温度100℃,反应时间30min,海洛因样品(包括海洛因盐酸盐和游离碱)与盐酸的摩尔比1:3.0;反应温度100℃,时间45min,海洛因盐酸盐与KOH的摩尔比1:4.4,海洛因游离碱与KOH的摩尔比1:3.4。本文还考察了吗啡气相色谱(GC)定量的工作曲线,并对吗啡的TMS衍生物的GC、GC/MS测定结果进行了比较。     

盐酸氟胺酮的结构确证和核磁共振定量分析

对氟胺酮缴获物进行结构确证和含量测定。利用元素分析、紫外吸收光谱(UV)、红外吸收光谱(IR)、高分辨质谱(QTOF/MS)、核磁共振谱(¹H NMR、¹³C NMR、DEPT、¹H-¹H COSY、¹H-¹³C HMBC、¹H-¹³C HSQC)等手段进行定性分析；建立定量核磁共振氢谱法(¹H-qNMR)进行定量分析，以富马酸为内标，以0.5mL氘代二甲亚砜和0.1 mL重水混合溶液为溶剂，激发脉冲角度为30°，测定温度为303 K，脉冲延迟时间为30 s，采样次数为16次。实验确证了缴获物为盐酸氟胺酮，并成功建立了定量核磁共振法，此方法专属性良好；稳定性可达56 h；耐用性符合要求；盐酸氟胺酮与内标富马酸的质子摩尔比在0.453 0～2.151 2范围内线性关系良好，R²为1.000；缴获物中盐酸氟胺酮的含量测定结果为99.86%。定量核磁共振法操作简单、快速，在无...     

新型苯环己哌啶衍生物溴胺酮的表征与分析

为了对案件缴获的疑似毒品进行分析,确认化合物种类,建立化合物的表征数据,本文基于气相色谱–质谱联用技术(GC-MS)、液相色谱–高分辨飞行时间质谱联用技术(LC-QTOF)、傅里叶变换红外光谱技术(FT-IR)、核磁共振氢谱(¹H NMR)及碳谱(¹³C NMR)、X射线单晶衍射(X-ray diffraction of single crystal)等多种手段对目标化合物进行分析和表征。测定了已列管的氯胺酮和氟胺酮的二级质谱,建立中性丢失质谱碎片信息,并与目标化合物进行比对。通过多种分析手段与中性丢失质谱碎片信息比对结果,确认该化合物为溴胺酮。新型苯环己哌啶衍生物溴胺酮存在一定的毒品替代和滥用风险,本研究建立的溴胺酮的分析与表征数据能够为公安机关对溴胺酮的鉴定工作提供参考依据。     

基质辅助激光解吸飞行时间质谱分析生物样品中甲基苯丙胺

目的建立尿样和头发中甲基苯丙胺的基质辅助激光解吸飞行时间质谱（matrix-assisted laser desorption/ionization time of flight mass spectrometry,MALDI-TOF-MS）分析方法。方法尿样采用液液提取,头发经0.1mol/L盐酸水解后采用液液提取,以碳纳米管为基质应用MALDI-TOF-MS法检测。结果尿样中甲基苯丙胺的最低检测限（LOD）为0.5μg/mL,线线范围为线性范围为0.5～100μg/mL（R2=0.9970）;毛发中甲基苯丙胺的最低检测限（LOD）为0.4ng/mg,线性范围为0.4～60ng/mg（R2=0.9976）,对送检案例中尿样和头发检材进行检测,效果良好。结论本方法适用于尿样和头发中甲基苯丙胺的分析,与传统气相色谱质谱联用和液相色谱-质谱联用相比,分析速度更快,适合大批量样品同时分析。     

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。     

超高效液相色谱-MS/MS法测定血中11种苯丙胺类物质

目的应用超高效液相色谱-质谱法对全血中11种苯丙胺类毒品进行定量测定。方法全血样品经1%(v/v)甲酸-乙腈提取,采用Ostra磷脂过滤板净化处理,使用ACQUITY UPLC BEH Phenyl(100mm×2.1mm,1.7μm)色谱柱,以0.3%(v/v)甲酸溶液-乙腈为流动相进行梯度洗脱。在多反应监测模式下测定全血样本中苯丙胺、甲基苯丙胺、二亚甲基双氧苯丙胺、替苯丙胺、3,4-亚甲基二氧基乙基苯丙胺、N-甲基-1-(3,4-亚甲二氧基苯基)-2-丁胺、副甲氧基甲基苯丙胺、麻黄碱、甲基麻黄碱、卡西酮、甲卡西酮,并进行方法学考察。结果 11种苯丙胺类物质的检出限(S/N≥3)为0.01~0.4ng/m L,在0.5~50μg/L范围内线性关系良好(r0.999);回收率在75.8%~103.4%之间,相对标准偏差在1.6%~13.0%之间。结论本文建立的超高效液相色谱-质谱法快速、简便、灵敏,适用于中毒案件检验及吸毒人员排查。     

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.     

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.     

<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.     

The Brahman and the Word Principle (Śabda)

The literature of Bhartṛhari and Maṇḍana attention in contemporary times. The writings of the prominent linguistic philosopher and grammarian Bhartṛhari and of Manḍana, an encyclopedic scholar of later seventh century and most likely a senior contemporary of Śaṅkara, shape Indian philosophical thinking to a great extent. On this premise, this study of the influence of Bhartṛhari on Maṇḍana’s literature, the scope of this essay, allows us to explore the significance of Bhartṛhari’s writings, not only to comprehend the philosophy of language, but also to understand the contribution of linguistic philosophy in shaping Advaita philosophy in subsequent times. This comparison is not to question originality on the part of Maṇḍana, but rather to explore the interrelationship between linguistic philosophy and the monistic philosophy of the Upaniṣadic tradition. Besides excavating the role of Bhartṛhari writings on the texts of Maṇḍana, analysis this will reveal the interrelatedness of the Advaita school of Śaṅkara often addressed as ‘pure non-dualism’ (Kevalādvaita) and the Advaita of Bhartṛhari, identified as ‘non-dualism of the word-principle’ (Śabdādvaita).     

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.      

The Realism of Universals in Plato and Nyāya

It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals (sāmānya/jāti) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. This paper draws upon the primary texts to identify the following metaphysical, epistemological, semantic and soteriological roles that universals play in the philosophy of Plato and of Nyāya and Vaiśeṣika:

Metaphysical: causal of the existence of x Metaphysical: constitutive of the identity/essence of x Epistemological: cognitively causal (i.e. of the cognition of one over many) Epistemological: epistemically causal (i.e. of knowledge of x) Semantic: necessary condition of speech and reason Epistemological: vindicatory of induction (Nyāya only) Metaphysical: explanatory of causation (Nyāya only) Soteriological: cathartic contemplation (Plato only)

These roles provide us with motivations or reasons to believe that universals exist. As we examine these motivations, we find pressures mounting against our assimilating Platonic forms and the universals of Nyāya and Vaiśeṣika in the discourse about common properties. It is especially when we appreciate the utterly different contribution that universals make in securing our highest welfare that we realize how Plato and the two sister schools are not so much talking somewhat differently about the same thing, but talking somewhat similarly about different things. This better understanding of this difference in these philosophies opens a route for our better understanding of their unique contributions in the ongoing dialogue of philosophy.     

The Descent of Power: Possession,Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta

This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (b) give insight into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific and significant issue in the phenomenological study of religion generally. An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations vol. 4, published by Samvad India, New Delhi, India. This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College, Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the passage beginning at MVT 2.14.