血液和尿液中草甘膦的净化富集及检测

目的建立血液、尿液中草甘膦的净化富集及定性定量方法。方法取适量血、尿样品,用80%甲醇水溶液稀释,经Agilent Accu Bond NH2（弱阴离子交换柱）净化富集,用3m L 5%氨水溶液洗脱后进行ESI/LC/MRM对草甘膦的定性及阴离子色谱法（IC）的定量检验分析。结果血液、尿液中草甘膦的IC法检验回收率均大于90%,方法的线性范围均在1-100μg/m L,血检测限为0.1μg/m L,尿液为0.08μg/m L。血液、尿液中草甘膦的LC/MRM的方法检测限均在5ng/m L左右。结论建立的血、尿中草甘膦的前处理方法和LC/MRM定性分析及IC定量分析方法,可满足司法检验要求。     

草甘膦的检验

本文对草甘膦的理化性质做了介绍。通过预实验和茚三酮试验,总结出了草甘膦准确、灵敏的检验方法,最小检测量4μg。本文介绍的检验方法已被用于8例破坏生产案件和2例服毒自杀事件。     

高效液相色谱法测定血浆中雷公藤甲素和雷公藤酮

目的　建立高效液相色谱法定量检测人血浆中雷公藤甲素和雷公藤酮的分析方法。方法　以Oasis HLB固相萃取柱对样品进行提取 ,应用HPLC色谱法二极管阵列检测器测定。结果　该方法的回收率高于 80 % ,线性范围在 10～ 10 0 0ng/ml ,经该方法测得雷公藤甲素的最小检出限为 3 0ng/ml,雷公藤酮的最小检出限为 4 5ng/ml(S/N≥ 3 )。结论　该方法快速灵敏、准确 ,适用于雷公藤中毒的法医学检验。     

乌头属植物生物碱高效液相色谱研究Ⅱ

目的 建立高效液相色谱法测定多种乌头属植物生物碱的方法 .方法 XTerraTMRP185μm,(250×4.6mm)色谱柱;流动相为乙腈:30mmol/L碳酸氢铵梯度洗脱;流速1.0ml/min;检测波长233nm.结果 该方法可成功应用于黄草乌、紫草乌、短距牛扁、保山乌头4种乌头属植物生物碱成分分析.结论 本研究结果提示乌头属植物中毒案件检验应注意是否含有8-O-乙酰基-14-茴香酰基生物碱.     

超高效液相色谱-质谱法分析人全血中的氯化琥珀胆碱

目的建立超高效液相色谱串联质谱法（UPLC-MS/MS）测定氯化琥珀胆碱的方法。方法空白血中加入氯化琥珀胆碱标准溶液,经pH8氨水稀释后,涡旋离心,上清液过混合型弱阳离子交换柱（WCX）进行纯化,采用UPLCMS/MS检测。质谱检测采用正离子扫描,多反应离子监测模式（MRM）。以氯化琥珀胆碱母离子145.1（m/z）和子离子93.6及115.6（m/z）定性、定量。结果全血中氯化琥珀胆碱的回收率在75%~87%,日内和日间RSD均小于15%,最小检出限为0.01ng/mL。结论应用该方法对多起实际案例进行了检验,证明该方法快速、简便、灵敏,适用于氯化琥珀胆碱中毒的毒物学检验。     

UPLC-Q-TOF/MS法在毒物检测领域应用研究进展

超高效液相色谱-串联四极杆飞行时间质谱技术作为一种新的检验、筛查技术,具有检测范围宽、分析速度快、灵敏度高、数据库共享程度高等优点,其在毒物检测领域的应用有必要进行总结概括,拓宽思路。结合近年来UPLC-Q-TOF/MS技术和该技术在毒物检验领域内应用方面的文章,概述了该技术的基本原理,分析了UPLCQ-TOF/MS技术在农药、违禁药物、植物源性毒素等常见毒物检测领域的研究进展和优劣势。对其未来在法庭科学检验鉴定方面的工作进行了总结和展望。该技术自出现以来不断进步,为研究者提供了更好的研究手段,已经越来越多应用于各类型检测领域,同时在法庭科学毒物检验鉴定领域的应用也越来越广泛。     

草甘膦的气相色谱分析

本文研究了草甘膦的分析方法,通过一步衍生化反应使极性很大的草甘膦转化为极性较低的衍生物,用气相色谱方法即可进行草甘膦的定性定量分析。应用此方法,对水中添加草甘磷的回收率达60％以上,采用GC/NPD分析手段,最小检测量为0.1ng。利用本文介绍的方法,成功地用于一例刑事案件的鉴定。     

高效液相色谱法测定肝组织中4种蟾蜍二烯内酯类化合物

目的建立高效液相色谱法检测肝组织中蟾蜍二烯内酯的定量方法。方法 以OasisHLB固相萃取柱对样品进行提取,应用HPLC色谱法分离、二极管阵列检测器测定。结果该方法的回收率高于70％,线形范围在12ng/g-1200ng/g,经该方法测得华蟾毒它灵、蟾毒灵的最小检出量为O.4ng,华蟾毒精、脂蟾毒配基的最小检出量为0.5ng(S/N≥3)。结论该方法快速、灵敏、准确,可用于蟾酥中毒的法医学检验。     

反相高效液相法测定异烟肼

目的建立反相高效液相色谱方法定量分析血液、肝脏、及胃内容中异烟肼含量的方法。方法采用液液萃取方法,液相色谱条件为symmetryRC185μm,(4.6mm×250mm);乙腈:10mmol/LK2PO4(97∶3);1.0ml/min;检测波长为265nm。结果该方法的线性范围是0.4μg～40μg,γ=0.9999,最小检出波度为0.1μg/ml。结论该方法准确、快速,适用于毒物分析鉴定。     

超高效液相色谱-串联质谱法检测柴油中的微量蔗糖

目的建立检测柴油中微量蔗糖的超高效液相色谱-串联质谱(UPLC-MS/MS)方法。方法用纯水提取柴油样品中的蔗糖,以乙腈-水为流动相,梯度洗脱,经ZORBAX RX-SIL色谱柱(2.1mm×150mm,5μm)分离,以电喷雾离子源采用负离子扫描,多反应监测(MRM)进行数据分析。结果该方法检测下限(LOD)达10.0μg/L,定量限(LOQ)为15.0μg/L,在50.0~1000.0μg/L范围内线性关系良好;低、中、高3种浓度的加样回收率分别为85.5%、91.5%、90.3%,且相对标准偏差(RSD)均小于10%。结论该方法操作简单快速、灵敏度高、稳定性好、结果可靠,完全满足将蔗糖放入柴油中损坏机械设备案件检验的需求。     

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.     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

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.