基因多态性、饮酒种类与乙醇代谢的相关性

目的探索ADH1B和ALDH2基因多态性以及饮酒种类对乙醇代谢的影响,为司法鉴定实践中涉及乙醇代谢结果解释或对血乙醇含量回推的案件提供数据支持。方法筛选出81名志愿者,通过多重SNa Pshot分型方法获得ADH1B、ADH1C和ALDH2的基因型。饮酒剂量为1.0 g/kg,在饮酒前以及饮酒后30 min、45 min、1 h、1.5 h、2 h、3 h、4 h、5 h、6 h、7 h和8 h静脉采血1 m L,通过顶空气相色谱法检测血中乙醇和乙醛的浓度,计算血乙醇达峰时间(T_(max))、乙醇峰值质量浓度(C_(max))、乙醇曲线下面积(area under curve,AUC_(乙醇))、AUC_(乙醛)和乙醇消除斜率(β)。为排除ADH1C基因多态性的干扰,选择携带ADH1C*1/*1基因型的个体,根据ADH1B和ALDH2的基因型分组,对各组上述参数进行单因素方差分析,并运用最小显著差异法进行组间比较,基因间的相互作用关系采用双因素方差分析。对3种饮酒种类(白酒、红酒和啤酒)组间的各参数进行随机区组设计方差分析。结果不同ADH1B和ALDH2基因型组间T_(max)和C_(max)差异无统计学意义,部分基因型组间AUC_(乙醇)、β和AUC_(乙醛)差异有统计学意义。个体饮相同剂量不同种类酒时,各组间各参数差异均无统计学意义。结论乙醇代谢受相关基因多态性影响较大,基本不受饮酒种类的影响。     

乙醇、乙醛慢代谢与酒后驾车肇事

在体内乙醇代谢过程中起重要作用的酶有乙醇脱氢酶（ADH）、乙醛脱氢酶（ALDH）和细胞色素P4502E1酶（CYP2E1）,它们均具有基因多态性,不同基因型个体对乙醇的耐受性存在差别,表现为酒后的行为反应能力不同。司机若为慢代谢型,乙醇、乙醛代谢速率低下,即使少量饮酒,酒后开车也可造成交通肇事。通过对ADH、ALDH和CYP2E1基因多态性与乙醇、乙醛代谢能力的关系进行综述。     

ALDH2基因多态性与乙醇代谢及外周乙醛积蓄程度的关系

目的了解不同乙醛脱氢酶2（acetaldehydedehydrogenase2,ALDH2）基因型人群饮酒后,其乙醇药代动力学和外周乙醛积蓄程度。方法收集无血缘关系的志愿者14名,采集静脉血液并且通过聚合酶链反应限制性片段长度多态性技术提取DNA并检测ALDH2基因型,按一定剂量饮酒后,以顶空气相色谱法于不同时间点同时测定血中乙醇及乙醛的含量并计算药代动力学参数。结果根据电泳结果,野生组为5名野生纯合型ALDH2＊1／＊1个体．突变组为9名突变杂合型ALDH2＊1／＊2个体,血中乙醇和乙醛分别在0～1570．7μg/mL和0～5．1772μg／mL范围内线性关系良好。突变组乙醇及乙醛药时曲线下面积（AUC）以及乙醇的末端消除半衰期（tl／2Z）均大于野生组,乙醇的经生物利用度校正的表观消除率（CL／F）小于野生组（P〈0．05）。结论饮酒后,ALDH2＊I／＊2突变组受酶活性抑制影响,血中乙醇和乙醛代谢减慢,造成外周乙醛的蓄积,从而进一步强化其在体内的作用。     

乙醇脱氢酶在酒精代谢中的作用

酒与人类社会生活密切相关,与酒相关的医学问题和法律问题已受到人们广泛关注。乙醇脱氢酶(ADH)为乙醇氧化分解的主要酶,本文就ADH的性质、ADH遗传多态性与乙醇代谢的关系、ADH不同家系在乙醇代谢中的作用以及ADH与乙醇代谢相关性疾病的关系进行综述,旨在为法庭科学和医学中的应用和研究提供参考。     

华东汉族人群乙醇代谢酶相关SNP位点的多态性

目的对ADH2、ADH3、ALDH2和CYP2E1基因的40个SNP位点进行群体遗传学分析,得到多态性信息。方法利用PCR和质谱技术平台对SNP位点进行分型检测,通过对中国华东地区汉族人群199个无关个体的调查,统计分析40个SNP位点的等位基因分布频率。结果 40个SNP位点中,rs698、rs2241894（ADH3基因座）,rs13306164、rs671（ALDH2基因座）和rs28371746、rs2515641（CYP2E1基因座）的小等位基因分布频率（MAF）均大于1%,其它SNP位点的MAF均小于1%。结论 ADH2、ADH3、ALDH2和CYP2E1基因的40个SNP位点中,6个位点（rs698、rs2241894、rs13306164、rs671、rs28371746和rs2515641）在华东汉族人群中具有多态性。     

血中乙醇及其代谢物乙醛、乙酸的顶空气相色谱法测定

本文用顶空气相色谱法,在 Porapak S 柱上测定人血中乙醇及其代谢物乙醛、乙酸。全血中乙酸在酸性条件下直接加入甲醇酯化成乙酸甲酯,改善了乙酸的挥发性和色谱行为。方法快速,简便,准确。应用本法测定两例正常人饮酒后血中乙醇、乙醛、乙酸浓度,结果表明血液乙醇浓度在酒后90分钟最高,而血液乙醛、乙酸浓度高峰则与人的乙醇代谢能力有关。     

血液乙醇同源化合物分析及其法医学意义

酒精饮料申除含多量乙醇外,还含有微量甲醇、杂醇等乙醇同源化合物,且具有和乙醇类似的代谢及药代动力学特征,均参与肝ADH代谢,并与乙醇存在条件性竞争抑制。利用其代谢特性,在某些复杂醉酒驾车案件的法医学调查中,可根据血液中乙醇同源化合物的定量检测结果,结合对应血液乙醇质量浓度,帮助核实或推算饮酒者申诉的饮酒时间的真实性。     

酒的种类对乙醇代谢动力学的影响

目的乙醇代谢动力学受诸多因素影响,关于酒的种类对其影响少见报道。方法本研究让志愿者在相同的饮酒时间内,饮用含相同乙醇量的啤酒、白酒,将所得数据用药代动力学计算程序DAS Ver1.0进行处理。结果乙醇的体内过程符合一级吸收、非线性消除、一室模型,权重为1。啤酒与白酒相比,吸收速度快,峰浓度高,达峰时间早,消除速度快。结论酒的种类对乙醇代谢动力学有影响,如果根据乙醇的代谢动力学规律来推测饮酒个体某一时刻的BAC,或根据BAC推测实际饮酒量,应该充分考虑到酒的种类对乙醇代谢动力学的影响。     

酒的种类对乙醇代谢动力学的影响

目的乙醇代谢动力学受诸多因素影响，关于酒的种类对其影响少见报道。方法本研究让志愿者在相同的饮酒时间内，饮用舍相同乙醇量的啤酒、白酒。将所得数据用药代动力学计算程序DAS Ver1．0进行处理。结果乙醇的体内过程符合一级吸收、非线性消除、一室模型，权重为1。啤酒与白酒相比，吸收速度快，峰浓度高。达峰时间旱，消除速度快。结论酒的种类对乙醇代谢动力学有影响，如果根据乙醇的代谢动力学规律来推测饮酒个体某一时刻的BAC。或根据BAC推测实际饮酒量，应该充分考虑到酒的种类对乙醇代谢动力学的影响。     

藿香正气水中中药成分对大鼠体内乙醇代谢的影响

目的研究服用藿香正气水后,大鼠体内乙醇含量及药代动力学参数的变化。方法将大鼠随机分为3组,分别按3.0 m L/kg剂量灌胃白酒、低浓度中药酒和高浓度中药酒,于给药前(0 min)和给药后5 min、10 min、15 min、30 min、1 h、2 h、3 h、4 h、5 h、6 h、8 h断尾采血,用顶空-气相色谱法测定大鼠血液中的乙醇含量,用DAS 2.0软件计算乙醇的药代动力学参数,SPSS 17.0软件对药代动力学参数进行分析。结果高浓度中药酒组与白酒组最大血药浓度相比,差异有统计学意义(P0.05);其他药代动力学参数在三组间差异均无统计学意义(P0.05)。结论藿香正气水中中药成分对大鼠体内乙醇代谢和消除无明显影响。本研究对涉及饮用藿香正气水导致的交通案(事)件的定性判定和处理以及药物间的相互作用研究具有参考意义。     

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.