GC/FID测定毒品在人体内残留时间

本文主要研究应用GC/FID来测定吸毒者尿液中毒品吗啡的残留时间,确定毒品吸食后在体内代谢时间,从而对吸毒者进行强制戒毒提供科学证据.     

如何确定毒品犯罪中量刑的毒品数量标准

在毒品犯罪案件中,毒品的种类和数量是量刑的重要依据,不同种类的毒品,因其毒性的不同,已在立法上有不同的量刑规定。例如鸦片和海洛因,发生毒害作用的主要成分都是吗啡,但鸦片含吗啡量较低,而海洛因本身就是吗啡化合物(二乙酰吗啡),所以二者在相同的量刑幅度内数量规定却相差20倍之多。同一种类的毒品,由于制造工艺不同或者犯罪分子掺杂使假,纯度差别很大,而有的完全是假的。所以,犯罪的毒品数量与能够实际造成危害的毒品数量并不一定一致,这就需要解决如何确定不同纯度毒品的量刑数量标准问题。     

新精神活性物质4F-MDMB-BUTINACA在斑马鱼体内的代谢

目的通过建立斑马鱼模型研究合成大麻素2-[1-(4-氟丁基)-1H-吲唑-3-甲酰氨基]-3,3-二甲基丁酸甲酯(4F-MDMB-BUTINACA)的体内代谢转化途径。方法将6条成年斑马鱼随机分为空白对照组和实验组,每组3条。实验组斑马鱼在4F-MDMB-BUTINACA(1μg/m L)药液中暴露染毒24 h后转移到清水中清洗3次,进行样品前处理,待仪器分析。空白对照组斑马鱼不暴露于4F-MDMB-BUTINACA。采用液相色谱-高分辨质谱技术结合Mass Frontier软件对4F-MDMB-BUTINACA及其代谢产物进行质谱解析和结构分析。结果斑马鱼体内共检测到4F-MDMB-BUTINACA的26个代谢产物,包括18个Ⅰ相代谢产物以及8个Ⅱ相代谢产物。4F-MDMB-BUTINACA在斑马鱼体内的Ⅰ相代谢途径主要包括酯水解、脱烷基化、氧化脱氟和羟基化,葡萄糖醛酸结合反应是主要的Ⅱ相代谢转化途径。结论酯水解代谢产物Md24和酯水解脱氢代谢产物Md25被推荐为4F-MDMB-BUTINACA滥用的良好生物标志物。     

处理制造、贩卖、运输毒品案件应注意的若干问题

<正> 所谓制造、贩卖、运输毒品罪,根据我国刑法规定,是指非法制造、贩卖、运输鸦片、海洛英、吗啡或者其它毒品的行为。该罪侵害客体是国家对毒品的正常管理。该罪违反国家关于毒品管理的法规,主要是指违反国务院《关于重申严禁鸦片烟毒的通知》、《麻醉药品管理条例》的规定,破坏国家对毒品的正常管理,损害人民健康,是一种严重犯罪。该罪的犯罪对象,根据刑法的规定,只能是毒品,主要是指鸦片、吗啡、海洛英等。客观方面是行为人实施了非法制造、贩卖、运输鸦片,吗啡、海洛英或者其它毒品的行为。所谓非法制造毒品的行为,是指利用原材料进行毒品的配制加工,即将含有鸦片、吗啡、海洛英等毒质之物品,加工制成     

吗啡及其代谢物在藏毒致死者体内分布初探

目的采用固相萃取、液相色谱一串联质谱（LC-MS／MS）检验方法,考察吗啡和葡萄糖醛酸吗啡（M3G）在一例体内藏毒致急性死亡者体内分布情况。方法提取死者心血、尿、胃内容物、肝、肾、脑等15种检材,经Waters HLB小柱固相萃取后,C18色谱柱分离,采用电喷雾电离（ESI）、多反应监测模式（MRM）检测目标化合物。结果所建方法在0．0l～101μg／mL浓度范围内线性关系良好,提取回收率大于75％。结果显示总吗啡含量（游离态＋结合态）在胃内容物中最高,其次是尿、‘肾,在心血、胃组织、肺和腺体中居中,脑组织和心脏含量最低。结论本例检验结果验证了胃内容物、尿液和肾脏等是该类中毒案件的理想检材,其分布规律也可作为体内毒品分析实验依据。     

毒品及毒品鉴定(Ⅱ)

2　常见毒品概述　　鸦片类毒品、苯丙胺类毒品、可卡因类毒品、大麻类毒品、常见致幻剂等常见毒品的来源、特性及滥用情况如下分述。2.1　鸦片类毒品目前,鸦片类物质从来源上可以分为天然、半合成和全合成3大类。天然鸦片类又分为外源性和内源性2种。外源性物质包括鸦片、吗啡和可待因等;内源性物质包括天然存在于人和动物的脑中的内啡肽、脑啡肽、强啡肽,在人体中起着镇痛和调节多种生理代谢的作用。半合成代表物是海洛因,全合成代表物是杜冷丁、美沙酮、镇通新等。2.1.1　鸦片、吗啡及海洛因　鸦片类毒品主要来源于原生植物——罂粟。罂…     

微波衍生化和GC/MS/MS技术分析血、尿中的吗啡

目的建立了血、尿等生物检材中海洛因代谢产物吗啡的定性分析方法。方法以丙酸酐为衍生化剂,采用微波衍生化技术结合GC/MS/MS进行分析。结果当CID电压为0.9V时,衍生化物的母离子与子离子碎片信息丰富,碎片为m/e268、324、342。结论此方法科学、准确,灵敏度高,能满足吸食海洛因类、吗啡类毒品人员的生物检材的检验要求。     

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。     

生物样品中鸦片类毒品检验概述

概述了近 5年来生物样品中鸦片类毒品的检验情况 ,其中包括鸦片类毒品的主要种类及结构 ,鸦片类毒品在体内的代谢 ,LLE、SPE和SFE等提取净化技术 ,免疫测定、GC/MS、HPLC和LC/MS等检测方法。     

online-SPE UPLC-MS/MS对医院污水中毒品监测结果及毒情评估

目的 污水分析法在毒情评估时，医院使用的吗啡、可待因类、麻黄碱类等药物可以经污水管网排放至污水处理厂中，为了避免毒品滥用量被高估，让禁毒或者政府部门对毒情产生误判，对医院污水中的毒品进行监测和结果分析。方法 采用在线固相萃取-液相色谱串联质谱法对87家医院的171个污水样品中13种毒品及其代谢物和人口标记物可替宁进行检测，得到了各目标物的浓度水平，并对毒品浓度的相关性和污水处理前后的毒品去除率进行了分析。结果 在监测的毒品及其代谢物中，吗啡的检出率和浓度都是最高的，远远高于全国污水厂的平均水平，吗啡的浓度与可替宁、可待因的浓度也呈现一定的正向相关性。大部分医院污水中的毒品有着较高的去除率，但是仍然存在医院的污水处理不到位的情况，可能会导致吗啡等物质的滥用量被高估。结论 规范医院药品的处置和污水的处理、优化毒品滥用量计算模型有着非常重要的作用，可将医院作为毒品监测的重点区域，建立长期监测网络，优化毒情评估模型，为准确评估毒情和精准打击毒品犯罪提供参考。     

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.