超高效液相色谱-质谱联用法测定生物检材中乌头碱

目的建立一种简单、快速测定生物检材(血液、尿液、胃内容物)乌头碱的超高效液相色谱-质谱联用法。方法样品采用乙腈沉淀处理。色谱柱为UPLC C18(2.1mm×50mm,1.7μm),流动相为乙腈-0.1%甲酸,梯度洗脱,流速为0.4m L/min,柱温40℃。采用ESI离子源,MRM模式检测。结果乌头碱在血液0.5~500ng/m L,尿液1~1000ng/m L浓度范围内线性良好(r>0.995)。乌头碱方法回收率在91.3%~110.2%之间;提取回收率在72.8%~83.5%之间;日内、日间RSD均小于14%。结论本方法简单、快速检测生物检材中乌头碱。     

超高效液相色谱-四极杆/静电场轨道阱高分辨质谱法检测血斑中乙醇生物标志物

目的建立了超高效液相色谱-四极杆/静电场轨道阱高分辨质谱(UPLC-Q/Orbitrap HRMS)测定血液斑痕中两种乙醇生物标志物乙基葡萄糖醛酸苷(EtG)和硫酸乙酯(EtS)的检测方法。方法采用空白静脉血液加标后在载玻片上制备成血液斑痕,取样后用50%甲醇提取,通过超高效液相色谱高分辨质谱进行检测;色谱柱Synicronis C18(150mm×2.1mm×5.0μm)分离,流动相A为0.1%的甲酸水,流动相B为含0.1%甲酸的甲醇-乙腈(1∶1),梯度洗脱,离子源为加热电喷雾离子化源(HESI),扫描方式全扫描模式,负离子模式检测。结果该方法在EtG、EtS浓度为0.2~100ng/patch范围内有良好线性关系(R^(2)=0.9991、0.9994),样品回收率良好,日内与日间精密度小于15%,基质效应在85%~120%之间。结论利用该方法可有效测定血液斑痕中的乙醇生物标志物。     

UPLC-MS/MS法测定人血液中毒死蜱的含量及其在中毒案例中的运用(英文)

目的建立人血液中毒死蜱的超高效液相色谱-串联质谱(UPLC-MS/MS)法,并验证其在中毒案例中的应用。方法样品通过乙腈沉淀蛋白法提取,经C apcell Pack C18MGII柱(250 mm×2.0 mm,5μm)分离,利用溶剂A(含2mmol/L乙酸铵及0.1%的甲酸水溶液)、溶剂B(含2mmol/L乙酸铵的甲醇)以体积比5∶95等度洗脱。结果线性范围为5~500 ng/m L(r=0.998 7)。检出限及最低定量限分别为2 ng/m L及4 ng/m L。日内及日间精密度均小于10%,准确度为97.44%~101.10%。长期冷冻稳定性试验数据良好。基质效应、提取回收率及提取效率分别为64.97%~86.81%、76.70%~85.52%及55.57%~66.58%。结论该方法可用于法医毒物分析及临床治疗中毒死蜱的快速提取及其定量分析。     

超高效液相色谱串联质谱法测定血液中芬普雷司

目的 建立了超高效液相色谱-三重四级杆串联质谱法检测血液中芬普雷司的方法。方法 将血液用乙腈沉淀蛋白后，高速离心，取上清液经0.22μm PTFE滤膜过滤后进样，选用Kinetex^?C18 (100×2.1 mm,2.6μm)色谱柱，以0.1%的甲酸及5 mmol/L甲酸铵水溶液和乙腈为流动相，梯度洗脱，流速0.5 mL/min。选择电喷雾离子源(ESI)，采用多反应监测(MRM)的模式，优化质谱参数，离子对为：m/z 189.3/91.1和m/z 189.3/119.0。结果试验结果表明，芬普雷司0.5～500 ng/mL浓度范围内呈良好的线性关系，线性相关系数0.993 3，最低检测浓度(LOQ, S/N=3)为0.1 ng/ml，定量限0.5 ng/ml，空白添加回收率84.3%～92.1%，精密度为1.9%～2.8%。结论建立的LC-MS/MS分析方法准确、快速、有效，可应用于血液中芬普雷司定量和定性要求。     

LC-MS/MS法同时检测生物检材中钩吻素子、钩吻素甲和钩吻素己CSCD

目的建立准确、灵敏的生物检材中钩吻素子、钩吻素甲及钩吻素己的液相色谱-串联质谱(LCMS/MS)检测方法,并进行方法学验证。方法以士的宁为内标,血液、尿液及肝组织样品经1%氢氧化钠溶液碱化后用乙酸乙酯提取,采用ZORBAX SB-C_(18)柱(150 mm×2.1 mm,5μm)分离,以甲醇-20 mmol/L乙酸铵缓冲溶液(含0.1%甲酸和5%乙腈)为流动相进行梯度洗脱。定性定量分析采用电喷雾正离子化(ESI+)、多反应监测模式。结果血液、尿液及肝组织中钩吻素子、钩吻素甲和钩吻素己在相应的线性范围内线性良好,相关系数(r)>0.995 0,检出限分别为0.1 ng/m L(或0.1 ng/g)、0.1 ng/m L(或0.1 ng/g)及0.01 ng/m L(或0.01 ng/g),各生物碱提取回收率为61.9%~114.6%,准确度为92.4%~114.3%,日内、日间精密度的相对标准偏差均不超过11.0%。结论本方法选择性好、灵敏度高,适用于同时检测生物体液和组织中的钩吻素子、钩吻素甲和钩吻素己,可为钩吻中毒的临床诊治和法医学鉴定提供有效的技术支撑。     

UPLC-MS/MS检测人血中18种有机磷及氨基甲酸酯类农药

目的建立人血中18种有机磷及氨基甲酸酯类农药超高压液相色谱-串联质谱(UPLC-MS/MS)的检测方法。方法血液中加入乙腈沉淀蛋白,采用Waters BEH C18(1.7μm 2.1×50mm)柱子,流动相为5mmol/L乙酸铵水-甲醇,流速:0.3m L/min;进样量:2μL,电喷雾离子源(ESI),正离子检测,采用多反应监测方式进行定量分析。结果药物最小检测限(LOD)在0.1~40ng/m L之间,定量限(LOQ)在0.5~50ng/m L之间,各药物浓度在定量限到500ng/m L范围内线性良好,回收率均在64.3%~111.9%之间,相对标准偏差为3.9%~10.3%。结论该方法专属性强、灵敏、准确,可以适用于法庭与临床毒物分析。     

LC-MS/MS法同时检测生物检材中钩吻素子、钩吻素甲和钩吻素己

目的建立准确、灵敏的生物检材中钩吻素子、钩吻素甲及钩吻素己的液相色谱-串联质谱(LCMS/MS)检测方法,并进行方法学验证。方法以士的宁为内标,血液、尿液及肝组织样品经1%氢氧化钠溶液碱化后用乙酸乙酯提取,采用ZORBAX SB-C_(18)柱(150 mm×2.1 mm,5μm)分离,以甲醇-20 mmol/L乙酸铵缓冲溶液(含0.1%甲酸和5%乙腈)为流动相进行梯度洗脱。定性定量分析采用电喷雾正离子化(ESI+)、多反应监测模式。结果血液、尿液及肝组织中钩吻素子、钩吻素甲和钩吻素己在相应的线性范围内线性良好,相关系数(r)0.995 0,检出限分别为0.1 ng/m L(或0.1 ng/g)、0.1 ng/m L(或0.1 ng/g)及0.01 ng/m L(或0.01 ng/g),各生物碱提取回收率为61.9%~114.6%,准确度为92.4%~114.3%,日内、日间精密度的相对标准偏差均不超过11.0%。结论本方法选择性好、灵敏度高,适用于同时检测生物体液和组织中的钩吻素子、钩吻素甲和钩吻素己,可为钩吻中毒的临床诊治和法医学鉴定提供有效的技术支撑。     

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。     

高效液相色谱-飞行时间质谱法检测人血中的丁醚脲及其代谢产物

目的建立人血中丁醚脲及其代谢产物丁醚脲-脲和丁醚脲-甲烷亚胺的高效液相色谱-飞行时间质谱联用(HPLC-QTOF/MS)分析方法。方法取人血2mL,用2mL乙腈沉淀蛋白,选用Kinelex®Cl8(2.6μm 3.0mm×100mm)色谱柱,以0.1%甲酸+乙腈(A相)和5mmol/L甲酸铵溶液+0.1%甲酸溶液(B相)为流动相梯度洗脱分离,采用液相色谱-飞行时间质谱仪的电喷雾电离,正离子模式进行分析。结果该方法人血中的丁醚脲、丁醚脲-脲和丁醚脲-甲烷亚胺检出限分别为1.0、0.1、1.0 ng/mL;丁醚脲、丁醚脲-脲、丁醚脲-甲烷亚胺在0.5~100ng/mL范围内线性良好(R2=0.9991~0.9996),在3个浓度水平平均回收率为78.1%~98.5%,日内精密度为4.1%~5.5%,日间精密度为5.5%~9.0%。结论该方法样品前处理方法操作简便,专属性强、灵敏度较高,适用于人血中丁醚脲及其代谢产物的定性定量。     

UPLC-MS/MS法同时检测全血中16种除草剂

目的建立全血中16种除草剂的超高效液相色谱-串联质谱(UPLC-MS/MS)同时检测方法,为除草剂中毒案事件及其他刑事案件血液中该16种除草剂的检验鉴定提供依据。方法取200μL的血液,加入800μL乙腈-水(体积比80/20),进行蛋白沉淀后,采用Acquity BEH C18(2.1mm×100mm,1.7μm)色谱柱,以水(5mmol/L的甲酸铵,0.1%的甲酸)-乙腈为流动相进行梯度洗脱,采用电喷雾离子源(ESI)、多反应监测(MRM)正离子模式对16种化合物进行检测。结果在1~200ng/mL范围内线性关系良好,R2均大于0.996;基质效应(ME%)为85.2%~104.4%,相对标准偏差(RSD%)为0.72%~4.84%;仪器检出限(IDLs)为0.2~2 ng/mL(信噪比S/N≥3),方法检出限(MDLs)为0.5~3ng/mL(信噪比S/N≥3),最低定量限(LOQs)为1~7ng/mL(信噪比S/N≥10)。结论本实验建立的全血中16种除草剂同时检验方法,前处理简便快捷、回收率高、精密度好、方法检出限低,可作为该16种除草剂中(投)毒案件的检验方法。     

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.     

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.”     

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.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.