高效液相色谱质谱联用法检测血中喹硫平

目的建立高效液相色谱质谱联用法(HPLC/MS/MS)测定血中喹硫平的方法。方法取0.2mL血用1.0mL乙腈沉淀蛋白,选用Phenomenex C18(2.6μm 100×2.1mm)色谱柱,以甲醇和0.1%甲酸水为流动相梯度洗脱,多反应监测模式(MRM)扫描,外标法定量。结果血中喹硫平浓度在1ng/mL~500ng/mL范围内线性良好,方法检测限和定量限分别为0.06ng/mL和0.2ng/mL,回收率大于75%,精密度小于10%。结论本文所建立方法适用于血中喹硫平定性定量检测,能够满足日常检验需要。     

超高效液相色谱-串联质谱法同时测定人血中12种抗抑郁药

目的 建立超高效液相色谱-串联质谱法同时测定人血中吗氯贝胺、安非他酮等12种抗抑郁药的分析方法。方法 血液样品经乙腈（含内标普罗地芬）沉淀蛋白后进样测定。采用ACQUITY UPLC HSS T3色谱性（2.1 mm×100 mm,1.8μm）进行分离,以2 mmol/mL甲酸铵和0.1%甲酸的水溶液-2 mmol/mL甲酸铵和0.1%甲酸的乙腈溶液体系进行梯度洗脱,流速0.35 mL/min。以电喷雾离子源正离子和多反应监测模式进行检测,内标法定量。结果 在相应质量浓度范围内,12种抗抑郁药的相关系数均大于0.999,检出限为0.05～0.2 ng/mL,定量限为0.5～1 ng/mL;在低、中、高不同添加浓度条件下,准确度为-7.1%～11.7%,日内精密度为0.1%～11.5%,日间精密度为1.9%～9.4%,提取回收率为85.7%～113.5%,基质效应为-18.2%～10.2%;各成分在不同添加水平和不同环境下的稳定性为-9.30%～11.30%。综上均符合生物样品分析及法医毒物分析要求。结论 该方法选择性强、重现性好、精密度高,可同时检测人血中12种抗抑郁药,可适用于法医毒...     

超高效液相色谱-串联质谱法测定血液中噻螨酮

目的建立血液中噻螨酮的超高效液相色谱-质谱检测方法。方法采用乙腈沉淀蛋白法进行样本前处理,使用Acquity UPLCHSS T3(50mm×2.1mm,1.8μm)色谱柱,乙腈-0.1%甲酸梯度洗脱,电喷雾多反应监测模式(MRM)检测。结果血液中噻螨酮具有良好的色谱峰,无内源性物质干扰,在0.1~500.0ng/m L范围内线性良好,R2=0.998 7,回收率80.5%~92.8%,最低检出限0.02ng/m L,日内精密度3.5%~6.9%,日间精密度8.3%~11.2%。结论本文建立的超高效液相色谱-质谱检测法操作简便快速,提取回收率高,灵敏度高,重现性好,可用于实际案例中噻螨酮的检测。     

血液中7种新型合成大麻素的方法学研究

目的 建立准确、快速鉴定血液中7种国内常见新型合成大麻素(ADB-BUTINACA、ADB-4enPINACA、JWH-122、MDMB-4en-PINACA、4CN-CUMYL-BUTINACA、4F-MDMB-BUTINACA、5F-EMB-PICA)的液相色谱-四级杆/线性离子阱质谱(QTRAP LC-MSMS)检测方法。方法 全血样品经乙腈提取后高速离心取上清液,以含有0.1%甲酸的水溶液和0.1%甲酸的乙腈作为流动相,选用Phenomenex Kinetex^?C18(100×2.1 mm,2.6μm)色谱柱分离,采用多反应监测触发增强子离子扫描(MRM-IDA-EPI),结合7种合成大麻素的EPI谱库检索的多种模式进行分析。结果 7种合成大麻素在1.0～200.0 ng/mL范围内线性关系良好,线性相关系数> 0.995;血中方法检出限(S/N≥3)为0.1～0.5 ng/mL,定量检测限均为1.0 ng/mL,在5.0、50.0、100.0 ng/mL低中高水平添加血样回收率为80.1%～110.3%,相对标准偏差均小于10%。结论 本方法简便、...     

在线固相萃取-超高效液相色谱-串联质谱法同时测定血液样品中12种卡西酮类毒品

目的 建立一种同时测定血液样品中12种卡西酮类毒品的在线固相萃取-超高效液相色谱-串联质谱法。方法 血液样品用乙腈沉淀蛋白，经离心、稀释、过滤后上样，采用PLRP-S在线固相萃取柱（2.1mm×12.5mm,15～20μm）富集纯化，Poroshell 120 EC-C18色谱柱（3.0mm×150mm,2.7μm）进行分离，在线固相萃取柱以乙腈-5%（体积分数）甲醇作为流动相进行流速1.0 mL/min的梯度洗脱，色谱柱以5 mmol/L乙酸铵缓冲液[含0.1%（体积分数）甲酸]-乙腈作为流动相进行流速0.4m L/min的梯度洗脱。离子源为电喷雾离子源，采用多反应监测模式进行测定。结果 12种卡西酮类毒品线性关系良好，相关系数均大于0.998，方法检出限为0.1～0.5ng/mL，定量限为0.3～1.5ng/mL。12种卡西酮类毒品在3个不同质量浓度条件下的回收率为70.9%～108%，日内精密度和日间精密度分别为1.5%～8.9%、5.1%～44.5%(n=6)。结论 该方法操作简单方便、样品需求量少、灵敏度高、检出限低，可用于血液样品中卡西酮类毒品的测定。     

液相色谱-串联质谱法检测生物样品中百草枯及其代谢物

目的建立生物样品中百草枯(paraquat,PQ)及其2种主要代谢物monoquat,paraquatmonopyridone(MP)的液相色谱-串联质谱(LC-MS/MS)检测方法,应用于百草枯中毒案件的法医学鉴定。方法生物样品经乙腈或甲醇沉淀蛋白,使用Agilent HILIC Plus(4.6×100mm,3.5μm)色谱柱,以0.1%甲酸水溶液～0.1%甲酸乙腈溶液(v/v)为流动相进行洗脱,在多反应监测模式下检测。结果百草枯及其代谢物在1～1000ng/mL内线性关系良好,相关系数(r)≥0.9996,最低检出限为0.34～6.00ng/mL,检测准确度为91.25%～113.44%,日内及日间精密度分别为1.51%～3.99%和1.92%～4.93%。结论本文建立的LC-MS/MS法具有灵敏度高、特异性好的特点,可应用于百草枯中毒相关案件的法医学鉴定。     

UPLC-MS/MS测定生物样本中3种麻痹性贝类毒素

目的 建立全血和尿液中3种麻痹性贝类毒素（石房蛤毒素、脱氨甲酰基石房蛤毒素和新石房蛤毒素的超高效液相色谱—串联质谱检测方法。方法 用乙腈-0.1%乙酸甲醇（1:3,v:v）提取血液样本，用甲醇（含0.5%乙酸）提取尿液样本后过PA固相萃取柱，选用ACQUITY UPLC BEH Amide色谱柱。质谱仪采用电喷雾离子源，正离子扫描，多反应监测模式检测，外标法定量。结果 血添加样本中，石房蛤毒素、脱氨甲酰基石房蛤毒素和新石房蛤毒素分别在0.5～100 ng/mL、1～100 ng/mL范围内线性关系良好，相关系数(r)≥0.996，毒素的检出限LOD分别为0.1 ng/mL、0.5 ng/mL、0.5 ng/mL，定量限LOQ分别为0.5 ng/mL、1.0 ng/mL、1.0 ng/mL。方法的回收率为63.23%～81.77%，日内精密度为3.06%～9.58%，日间精密度为3.87%～9.96%，准确度为91.67%～102.42%。尿添加样本中，3种毒素均在1～100 ng/mL范围内线性关系良好，相关系数(r)≥0.996，毒素的检出限为0.5 ng/mL，定量限为1.0 ng...     

液相色谱-三重四级杆/线性离子阱串联质谱法测定血液中1-(4-甲氧基苯基)哌嗪

目的建立血液中1-(4-甲氧基苯基)哌嗪的液相色谱-三重四级杆/线性离子阱串联质谱(LC-QTrap-MS/MS)的快速检测方法。方法血液经乙腈沉淀蛋白后,振荡、离心、经微孔滤膜过滤后供仪器分析;选用Phenomenex Kinetx®5.0μm Biphenyl 100Å(100mm×2.1mm)分离,柱温40℃;以0.1%甲酸水溶液-乙腈为流动相,流速0.5mL/min,梯度洗脱5.5min;以多反应监测(MRM)-信息依赖性采集(IDA)-增强子离子扫描(EPI)-谱库检索的模式进行分析,外标-标准曲线法进行定量分析。结果血液中1-(4-甲氧基苯基)哌嗪的浓度在2~200ng/mL范围内呈现良好的线性关系,相关系数达到0.9984,回收率在87%以上,日内精密度在5%以下,日间精密度在10%以下,方法的检出限是0.8ng/mL,定量限是2ng/mL。结论该方法采用LC-QTrap-MS/MS和MRM-IDA-EPI模式,既保持与MRM相同的定量灵敏度,也能提供更为丰富的二级质谱碎片,使定性结果更加准确。方法简单快捷,专属性好,回收率高,重现性好,能够用于血液中1-(4-甲氧基苯基)哌嗪同时定性和定量分析。     

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.