高效液相色谱法快速分离测定血浆中的乌头碱

目的建立血液中乌头碱的高效液相色谱快速分析方法。方法以空白人血浆添加乌头碱标准品对血液样品的前处理方法、仪器测试条件、线性范围、精密度、回收率进行全面考查,建立乌头碱定量分析方法。对血液中所含乌头碱的浓度进行测定。结果该方法在血液中的线性范围是0.1~5.0μg/m l;最低检测浓度为0.1μg/m l;日内、日间精密度分别小于3.7%和4.5%;回收率在(97.0±4.1)%以上。结论所建方法实用、便捷,可对血液中乌头碱的含量进行快速测定。     

药酒中乌头碱、次乌头碱、新乌头碱的LC/MS/MS分析

目的应用高效液相色谱-质谱联用法对涉案药酒中有毒成分乌头碱、次乌头碱、新乌头碱快速定量分析。方法样品过膜后用乙腈稀释500倍,使用Waters ACQUITY UPLC BEN C18(100 mm×2.1 mm,1.7μm)色谱柱,以乙腈-10 mmol/L碳酸氢铵溶液(pH=10)为流动相梯度洗脱,多反应监测模式下测定涉案药酒中乌头生物碱的含量。设定方法下乌头碱、次乌头碱、新乌头碱的保留时间分别为5.10 min、5.64 min、4.58 min,用于定量分析的离子对(m/z)分别为646.6-586.6、616.6-556.6、632.7-572.6。在1~200 ng/mL内,乌头碱线性回归方程为Y=343.8X+38901(R2=0.9995);在100~1000 ng/mL内,次乌头碱线性回归方程为Y=3.817X-357.579(R2=0.9991);在0.5~10 ng/mL内,新乌头碱线性回归方程为Y=719.562X+128.748(R~2=0.9995)。用此方法检测出涉案药酒中乌头碱、次乌头碱、新乌头碱含量分别为71.85,415.86,1.49μg/mL。结论建立的高效液相色谱-质谱法可用于药酒中乌头碱、次乌头碱、新乌头碱的快速测定。     

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。     

高效液相色谱法分离测定药酒中乌头碱的含量

目的建立药酒中乌头碱的高效液相色谱快速分析方法。方法以白酒添加乌头碱对照品对药酒样品的前处理方法、仪器测试条件、线性范围、精密度、回收率进行全面考察,建立定量分析方法。对药酒中所含乌头碱的浓度进行测定。结果该方法乌头碱在药酒中的线性范围是0.45～9.0μg·mL-1;日内、日间精密度分别小于3.1%和4.7%;回收率在(97.3±2.8)%以上。结论所建方法实用、便捷,可对药酒中乌头碱的含量进行快速检测。     

血液中乌头碱、次乌头碱、新乌头碱的LC/MS/MS分析

目的　建立血液中乌头碱、次乌头碱、新乌头碱的LC/MS/MS分析方法。方法　用 1%三氯乙酸 乙腈萃取血液样品 ,采用电喷雾离子源 ,正离子MRM扫描。结果　本方法线性相关系数r≥ 0 992 2。最低检测浓度(LOQ ,S/N =5 )分别为乌头碱 2 0ng/ml ,次乌头碱 0 5ng/ml ,新乌头碱 0 5ng/ml。空白血添加回收率 91 2 5 %～10 3 1%,变异系数 (CV ,n =6) <10 93 %。结论　LC/MS/MS法灵敏可靠 ,样品处理快速简便 ,适用于血液中乌头碱、次乌头碱、新乌头碱的检测。     

生物检材中乌头碱的LC-MS/MS快速分析

目的应用高效液相色谱-质谱法对生物检材中乌头生物碱等有毒成分进行快速分析。方法取全血样品经乙腈-甲醇(5:1 v/v)提取,使用Agilent Zorbax SB C18(2.1 mm×50 mm,1.8μm)色谱柱,以0.1%甲酸溶液-乙腈(60:40 v/v)为流动相等度洗脱。在多反应监测模式下测定全血样品中乌头生物碱等有毒成分。结果乌头碱、次乌头碱和中乌头碱的保留时间为0.73 min、0.77 min和0.63 min;用于定量分析的离子对分别为m/z 646.4→586.4(乌头碱)、616.1→556.5(次乌头碱)和632.4→572.1(中乌头碱)。乌头碱在0.1~250 ng/m L内线性关系良好,相关系数(r)≥0.9987,最低检出限0.1ng/m L,精密度考查其变异系数(CV)5.42%(n=6),血液中乌头碱提取回收率不小于90%。结论本文建立的高效液相色谱-质谱法快速、简便、灵敏,适用于天然药毒物检验。     

乙醇与乌头碱联合染毒对大鼠心肌细胞RYR2的影响

目的研究不同浓度乙醇与乌头碱联合染毒对大鼠心室肌细胞RYR~2蛋白表达的影响。方法用优化的方法进行新生大鼠心室肌细胞原代培养,设置4组实验组,分别为A、B、C、D组,即分别用1μmol/L乌头碱、5mmol/L乙醇+1μmol/L乌头碱、50mmol/L乙醇+1μmol/L乌头碱以及100mmol/L乙醇+1μmol/L乌头碱进行染毒,同时设立对照组(E组)。染毒1h后,用Western blot技术检测RYR~2蛋白含量,重复实验,将对所得数据进行统计分析。结果 1μmol/L乌头碱作用1h,使培养的大鼠心肌细胞RYR~2蛋白量增加;5mmol/L乙醇、50mmol/L乙醇分别与乌头碱联合染毒组中RYR~2蛋白表达量均较单独乌头碱染毒组低;100mmol/L乙醇-乌头碱联合染毒组RYR~2蛋白量与单独乌头碱染毒组相较未见明显差异。结论乙醇-乌头碱联合染毒对RYR~2的蛋白量有明显影响,不同浓度乙醇与乌头碱联合染毒对RYR~2的影响效果不一致,低浓度乙醇能拮抗乌头碱引起的RYR~2含量增加,随着乙醇浓度逐渐升高,拮抗作用逐渐减弱,且有向协同作用转化的趋势。     

乌头碱对培养新生大鼠心室肌细胞Connexin43蛋白磷酸化的影响

目的建立细胞水平的染毒模型,观察乌头碱对心肌细胞缝隙连接蛋白Connexin43(Cx43)的影响。方法实验分0.25、0.5、0.75、1.0、1.5和2.0μmol/L等6个不同浓度乌头碱染毒组,运用蛋白印迹法和免疫荧光技术,检测各组及对照组心肌细胞Cx43蛋白磷酸化状态的改变。结果蛋白印迹检测显示,不同浓度染毒组心肌细胞中Cx43蛋白总量与正常对照组无显著差异;0.5μmol/L乌头碱染毒后,Cx43开始出现脱磷酸化;当染毒浓度达到1.0μmol/L后,Cx43脱磷酸化显著,且1.5及2.0μmol/L染毒效果和1.0μmol/L染毒组相当。免疫荧光分析结果提示乌头碱作用后,心肌细胞Cx43蛋白在羧基端第368位点丝氨酸残基(Ser368)发生明显的脱磷酸化。结论一定浓度的乌头碱能诱导心肌细胞缝隙连接蛋白Cx43发生显著脱磷酸化。     

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.     

乌头属植物生物碱高效液相色谱研究

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,(250mm×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5种乌头属植物12个样品中生物碱成分分析。结论本研究结果提示乌头属不同种植物中生物碱成分及含量差异显著,因此为确保该类中药材用药安全,提高临床疗效,必须建立严格的药材质量控制体系。     

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.