美国31 第一篇_美国药典USP31 71 无菌检查法中文版
美国药典USP31-NF26无菌检查法《71》.doc
71 STERILITY TESTS 无菌检查法
此通则的各部分已经与欧洲药典和/或日本药典的对应部分做了协调。不一致的部分用符号（ ）来标明。
下面这些步骤适用于测定是否某个用于无菌用途的药品是否符合其具体的各论中关于无菌检查的要求。只要其性质许可，这些药品将使用供试产品无菌检查法项下的膜过滤法来检测。如果膜过滤技术是不适合的，则使用在供试产品无菌检查法项下的培养基直接接种法。除了具有标记为无菌通道的设备之外，所有的设备均须使用培养基直接接种法进行检测。在结果的观测与理解项下包含了复验的规定。
由于无菌检查法是一个非常精确的程序，在此过程中程序的无菌状态必须得到确保以实现对结果的正确理解，因此人员经过适当的培训并取得资质是非常重要的。无菌检查在无菌条件下进行。为了实现这样的条件，试验环境必须调整到适合进行无菌检查的方式。为避免污染而采取的特定预防措施应不会对任何试图在检查中发现的微生物产生影响。通过在工作区域作适当取样并进行适当控制，来定期监测进行此试验的工作条件。
这些药典规定程序自身的设计不能确保一批产品无菌或已经灭菌。这主要是通过灭菌工艺或者无菌操作程序的验证来完成。
当通过适当的药典方法获得了某物品中微生物污染的证据，这样获得的结果是该物品未能达
到无菌检验要求的结论性证据，即便使用替代程序得到了不同的结果也无法否定此结果。如
要获得关于无菌检验的其他信息，见药品的灭菌和无菌保证<1211>
按照下面描述的方法配制实验用培养基；或者使用脱水培养基，只要根据其制造商或者分销商说明进行恢复之后，其能够符合好氧菌、厌氧菌、霉菌生长促进试验的要求即可。使用经过验证的工艺对培养基进行灭菌操作。
下面的培养基已经被证实适合进行无菌检查。巯基醋酸盐液体培养基主要用于厌氧菌的培养。但其也用于检测好氧菌。大豆酪蛋白消化物培养基适合于培养霉菌和好氧菌。
Fluid Thioglycollate Medium 巯基醋酸盐液体培养基
将L-胱氨酸、氯化钠、葡萄糖、酵母提取物、酪蛋白胰酶消化物与纯净水混合，并加热至实现溶解。将巯基乙酸钠或者巯基乙酸溶解于该溶液，如果需要可再加入
1N氢氧化钠，以便在灭菌后该溶液呈pH值7.1 ± 0.2。如需要则过滤，再次加热该溶液但不得煮沸，并趁热以湿润滤纸将该溶液过滤。加入刃天青钠溶液，混匀，并将该培养基置于适当容器中，该容器应为培养基提供特定的面积－深度比，以使在培养期末表明氧气摄入的变色部分不超过培养基的上半部分。使用经过验证的工艺进行灭菌。如果需要储存该培养基，将其置于无菌、气密容器中，在2 至25 之间储藏。如果超过上部三分之一的培养基已经呈粉色，可以用以下方法恢复该培养基一次：在水浴锅中或者自由流动蒸气中加热该容器，直至粉色消失，并迅速放凉，须小心防止非无菌空气进入到容器中。
巯基醋酸盐液体培养基将在32.5 ± 2.5 条件下进行培养。
Alternative Thioglycollate Medium 替代巯基醋酸盐培养基
配制与巯基醋酸盐液体培养基成分相同，但省略了琼脂和刃天青钠溶液的混合物，按上述方法灭菌，并在使用前静置至凉。灭菌后pH值为7.1 ± 0.2。在厌氧条件下培养，培养时间同培养期。
替代性巯基醋酸盐培养基将在32.5 ± 2.5 条件下进行培养。
Soybean–Casein Digest Medium 大豆-酪蛋白消化物培养基
将固体物质溶解于纯净水，轻微加热以实现溶解。放凉溶液至室温，并用1N氢氧化钠调整pH值，以便在灭菌后其pH值呈 7.3 ± 0.2。过滤，如需要则使之澄清，分装入适合的容器，并用经过验证的程序消毒。如果不立刻使用，则在2 到25 之间以无菌且密闭良好的容器保存。.
大豆-酪蛋白消化物培养基将在22.5 ± 2.5 条件下培养。
Media for Penicillins or Cephalosporins 用于青霉素和头孢菌素的培养基
当无菌检查培养基用于供试产品无菌检查项下的培养基直接接种法时，按如下内容变更巯基醋酸盐液体培养基和大豆-酪蛋白消化物培养基的 制备方法。向每一种培养基的容器中，以无菌操作转移足够灭活供试样品中所存在抗生素的 -内酰胺酶。使用此前已经对其青霉素或头孢菌素灭活能力进行了测定的 -内酰胺酶配制品，来测定灭活该抗生素所必需的 -内酰胺酶数量。[注意：补充的 -内酰胺酶培养基也可以用于膜过滤试验]
或者（在与无菌试验所用场所彻底隔离的区域中），按照验证试验项下的任意一种方法，使用少于100个菌落（cfu）的金黄色葡萄球菌（见表1）作为验证菌，来确认适当数量的 -内酰胺酶已经被整合到该培养基中。必须观测到接种后培养物中出现典型微生物生长，才能确认 -内酰胺酶浓度是适当的。
表1 适合用于生长促进试验和验证试验中的试验微生物的菌株
Suitability Tests 适合性试验.
所使用的培养基须符合下列试验，这些试验应在检验供试产品之前或者同时进行。
STERILITY 无菌状态
通过在指定培养温度下将一部分培养基培养14天，来确认每一批已灭菌培养基的无菌状态。不得出现微生物生长。
GROWTH PROMOTION TEST OF AEROBES, ANAEROBES, and FUNGI
好氧菌、厌氧菌、霉菌的生长促进试验
检查每一批已经配制好的培养基和每一批用脱水培养基或配料制备的培养基 。适当微生物菌株见表1。
在部分巯基醋酸盐液体培养基上接种少量（不超过100cfu）下列微生物，每一种微生物均使用单独一部分培养基：产芽胞梭状芽胞杆菌、绿脓杆菌、金黄色葡萄球菌。 在部分替代巯基醋酸盐液体培养基上接种少量（不超过100cfu）产芽胞梭状芽胞杆菌。 在部分大豆-酪蛋白消化物培养基上接种少量（不超过100cfu）下列微生物，每一种微生物均使用单独一部分的培养基：黑曲霉、枯草芽孢杆菌、白色念珠菌。细菌培养时间不超过3天，霉菌培养时间不超过5天。
如果出现清晰可见的微生物生长，则该培养基是适合的。
STORAGE 保存
如果配制好的培养基保存于未密闭的容器中，只要在使用时间的2周内对其进行了生长促进试验并且符合颜色指示剂的要求，它们就可以使用1个月。如果保存在密闭的容器中，只要
在使用时间的3个月内对其进行了生长促进试验并且符合颜色指示剂的要求，则该培养基可以使用1年。
用于膜过滤的稀释和冲洗液
Fluid A 液体A
PREPARATION 配制品
将1g动物组织胃蛋白酶消化物溶于1L水中，如果需要则通过滤或离心使其澄清，再调节pH值至7.1 ± 0.2。分装入容器中，并用经过验证的工艺灭菌。
PREPARATION FOR PENICILLINS OR CEPHALOSPORINS
用于青霉素或头孢菌素的配制品
在供试样品溶液已经过滤（见用于青霉素或头孢菌素的培养基）之后，如果需要，向上述配制品中，以无菌操作加入数量足够灭活滤膜上残余抗生素活性的 -内酰胺酶。
Fluid D 液体D
向每升液体A中，加入1mL聚山梨酯80，调节pH值至7.1 ± 0.2，分装入容器中，并使用经过验证的工艺灭菌。此液体用于含有卵磷脂或油脂的物品，或用于标为 ―无菌通道‖的设备。
Fluid K 液体K
将5.0g动物组织胃蛋白酶消化物、3.0g牛肉提取物、10.0g聚山梨酯80溶解于1L水中。调节pH值，以便使pH值在灭菌后呈6.9 ± 0.2。分装入容器中，并使用经过验证的工艺灭菌。
VALIDATION TEST 验证试验
按照下面供试产品无菌检查项下的描述，使用除了下面变更之外完全相同的方法，进行试验。
美国31 第二篇_wiki 百科美国文化 31页 - 副本
Democracy in America
From Wikipedia, the free encyclopedia
Democracy in America
Author Alex de Tocqueville
Original title De la démocratie en Amérique
Publisher Saunders and Otley (London), Now in public domain
Publication date 1835-1840
This article is about the book written by Tocqueville. For the actual system of government used in the United States, see Politics of the United States.
De la démocratie en Amérique (published in two volumes, the first in 1835 and the second in 1840) is a classic French text by Alexis de Tocqueville on the democratic institution of the United States in the 1830s and its strengths and weaknesses. A literal translation of its title is On Democracy in America, but the usual translation of the title is simply Democracy in America. It is regarded as a classic account of the democratic system of the United States and has been used as an important reference ever since. The work is regarded as a seminal text in economics and a key work in the foundation of economic sociology.
In 1831, twenty-five year-old Alexis de Tocqueville and Gustave de Beaumont were sent by the French government to study the American prison system. They arrived in New York City in May of that year and spent nine months traveling the United States, taking notes not only on prisons, but on all aspects of American society including the nation's economy and its political system. The two also briefly visited Canada, spending a few days in the summer of 1831 in what was then Lower Canada (modern-day Quebec) and Upper Canada (modern-day Ontario).
After they returned to France in February 1832, Tocqueville and Beaumont submitted their report, entitled Du système pénitentiaire aux États-Unis et de son application en France, in 1833. When the first edition was published, Beaumont, sympathetic to social injustice, was working on another book, Marie, ou l'esclavage aux Etats-Unis (two volumes, 1835), a social critique and novel describing the separation of races in a moral society and the conditions of slaves in America.
Contents [hide]
1 Summary
2 Importance
3 Notes
4 See also
5 Bibliography
6 External links
Summary
The primary focus of Democracy in America is an analysis of why republican representative democracy has succeeded in the United States while failing in so many other places. He seeks to apply the functional aspects of democracy in America to what he sees as the failings of democracy in his native France.
Tocqueville speculates on the future of democracy in the United States, discussing possible threats to democracy and possible dangers of democracy. These include his belief that democracy has a tendency to degenerate into "soft despotism" as well as the risk of developing a tyranny of the majority. He observed that the strong role religion played in the United States was due to its separation from the government, a separation all parties found agreeable. He contrasts this to France where there was what
he perceived to be an unhealthy antagonism between democrats and the religious, which he relates to the connection between church and state.
Insightful analysis of political society was supplemented in the second volume by description of civil society as a sphere of private and civilian affairs[1]. the Second Book, published in 1840, is considered as a reference in sociology , but, some of its developments underline a Republican influence: because of his study of political freedom and individualism, Tocqueville's thought contains elements of republican Debate, particularly about the place of human being in political and civil society. his analysis of the virtue prooves a potential connection with civic humanism[2].
Tocqueville's views on America took a darker turn after 1840 however, as made evident in Aurelian Craiutu's "Tocqueville on America after 1840: Letters and Other Writings".
Importance
Democracy in America was published in numerous editions in the 19th century. It was immediately popular in both Europe and the United States, while also having a profound impact on the French population. By the twentieth century, it had become a classic work of political science, social science, and history. It is a commonly assigned reading for undergraduates of U.S.A. universities majoring in the political or social sciences.
Tocqueville's work is often acclaimed for making a number of predictions which were eventually borne out. Tocqueville correctly anticipates the potential of the debate over the abolition of slavery to tear apart the United States (as it indeed did in the American Civil War). On the other hand, he predicts that any part of the Union would be able to declare independence. He also predicts the rise of the United States and Russia as rival superpowers (which they did become after World War II with Russia as the central component of the Soviet Union.)
American democracy was seen to have its potential downside: the despotism of public opinion, the tyranny of the majority, conformity for the purpose of seeking material security, the absence of intellectual freedom which he saw to degrade administration and bring statesmanship, learning, and literature to the level of the lowest. Democracy in America predicted the violence of party spirit and the judgment of the wise subordinated to the prejudices of the ignorant.
[edit]Notes
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Puritan
From Wikipedia, the free encyclopedia
(Redirected from Puritans)
This article is about the religious movement. For other uses, see Puritan (disambiguation).
Gallery of famous seventeenth-century Puritan theologians: Thomas Gouge, William Bridge, Thomas Manton, John Flavel, Richard Sibbes, Stephen Charnock, William Bates, John Owen, John Howe, Richard Baxter.
The Puritans were a significant grouping of English-speaking Protestants in the 16th and 17th-century. Puritanism in this sense was founded by some Marian exiles from the clergy shortly after the accession of Elizabeth I of England in 1559, as an activist movement within the Church of England. They were blocked from changing the system from within, but their views were taken by the emigration of congregations to the Netherlands and later New England, and by evangelical clergy to Ireland and later into Wales, and were spread into lay society by preaching and parts of the educational system, particularly certain colleges of the University of Cambridge. Puritans were mainly concerned with
religious matters, and took on distinctive views on clerical dress and in opposition to the episcopal system, particularly after the 1619 conclusions of the Synod of Dort were resisted by the English bishops. They largely adopted sabbatarian views in the 17th century, and were influenced by millenialism. In alliance with the growing commercial world, the parliamentary opposition to the royal prerogative, and in the late 1630s with the Scottish Presbyterians with whom they had much in common, the Puritans became a major political force in England and came to power as a result of the First English Civil War. After the English Restoration of 1660 and the 1662 Uniformity Act, almost all Puritan clergy left the Church of England, some becoming nonconformist ministers, and the nature of the movement in England changed radically, though it retained its character for much longer in New England.
Puritans by definition felt that the English Reformation had not gone far enough, and that the Church of England was tolerant of practices which they associated with the Catholic Church. They formed into various religious groups advocating for greater "purity" of worship and doctrine, as well as personal and group piety. Puritans adopted a Reformed theology and in that sense were Calvinists (as many of their opponents were, also), but also took note of radical views critical of Zwingli in Zurich and Calvin in Geneva. In church polity, some advocated for separation from all other Christians, in favor of autonomous gathered churches, and these separatist and independent strands of Puritanism became significant in the 1640s, when the supporters of a presbyterian polity in the Westminster Assembly were unable to forge a new English national church.
The designation "Puritan" is often expanded to mean any conservative Protestant, or even more broadly, to evangelicals. The word "Puritan" was originally an alternate term for "Cathar" and was a pejorative term used to characterize them as extremists similar to the Cathari of France. Some scholars use the term precisianist in regard to the historical groups of England and New England.[1]
Contents [hide]
1 Background
1.1 Elizabethan and Jacobean Puritanism
1.2 Conflict within the Church of England under Charles I
1.3 Fragmentation
1.4 Great Ejection and Dissenters
2 Terminology
3 Scholarly debates
4 Beliefs
5 Cultural consequences
6 Social consequences
6.1 Puritan family life
6.2 The home in New England
6.3 Education in New England
6.4 Restriction and individualism
6.5 The Puritan spirit in the United States
7 See also
8 Notes
9 References
Background
Main article: History of the Puritans
The movement that was later identified by the name "Puritan" can be traced back[citation needed] to the
Anabaptists of continental Europe, although the term itself was not coined until the 1560s, when it appears as a term of abuse for those who found the Elizabethan Religious Settlement of 1559 inadequate. Throughout the reign of Elizabeth I, the Puritan movement involved both a political and a social component. Politically, the movement attempted, mostly unsuccessfully, to have Parliament pass legislation to replace episcopacy with a congregational form of church governance, and to alter the Book of Common Prayer.
Elizabethan and Jacobean Puritanism
By the end of Elizabeth's reign, the Puritans constituted a self-defined group within the Church of England who regarded themselves as the godly; they held out little hope for those who remained attached to "popish superstitions" and worldliness. Most Puritans were non-Separating Puritans who remained within the Church of England, and Separating Puritans or Separatists who left the Church of England altogether were numerically much fewer. Although the Puritan movement was subjected to repression by some of the bishops, other bishops were more tolerant, and in many places, individual ministers were able to omit disliked portions of the Book of Common Prayer.
Puritanism was fundamentally anti-Catholic: Puritans felt that the Church of England was still too close to Catholicism and needed to be reformed further. During the Anglo-Spanish War of 1585 to 1604, anti-Catholicism agreed with English government policy. The accession of King James I of England brought the Millenary Petition, a Puritan manifesto of 1603 for reform of the English church, but James wanted a new religious settlement along different lines. He called the Hampton Court Conference in 1604, and heard the views of four prominent Puritan leaders there, but largely sided with his bishops. Well informed by his education and Scottish upbringing on theological matters, he dealt shortly with the peevish legacy of Elizabethan Puritanism, and tried to pursue an eirenic religious policy in which he was arbiter. Many of his episcopal appointments were Calvinists.
The Puritan movement of Jacobean times was distinctive from the rest of the church: in theology that was more prescriptive[jargon] than broad Calvinism, in legalism, theonomy, and especially congregationalism. Puritans still opposed much of the Catholic summations in the Church of England, notably the Book of Common Prayer, but also the use of non-secular vestments (cap and gown) during services, the use of the Holy Cross during baptism, and kneeling during the sacrament.[2] Puritans rejected anything they thought was reminiscent of the Pope, and many of the non-secular rituals preserved by the Church of England were not only considered to be objectionable, but were believed to put one's immortal soul in peril.
[edit]Conflict within the Church of England under Charles I
James I was succeeded by his son Charles I of England in 1625. In the year before becoming King, he married Henrietta-Marie de Bourbon of France, a Roman Catholic daughter of the convert Henry IV of France, who refused to attend the coronation of her husband in a non-Catholic cathedral.[3] She had no tolerance for Puritans. At the same time, William Laud, Bishop of London, was becoming increasingly powerful as an advisor to Charles. Laud viewed Puritans as a schismatic threat to orthodoxy in the church. With the Queen and Laud among his closest advisors, Charles pursued policies to eliminate the religious distinctiveness of Puritans in England. Charles was determined to eliminate the "excesses" of Puritanism from the Church of England. His close advisor Laud became Archbishop of Canterbury in 1633, and moved the Church of England away from Puritanism, rigorously enforcing the law against ministers who deviated from the Book of Common Prayer or who violated the ban on preaching about predestination.
The Mayflower, which transported Pilgrims to the New World. During the first winter at Plymouth,
about half of the Pilgrims died.[4]
Charles relied largely on the Star Chamber and Court of High Commission to implement his policies. Charles adapted them as instruments to suppress the Puritans, following the later juristic methods of Elizabeth I. They were courts under the control of the King, not the Parliament, and were therefore capable of convicting and imprisoning those guilty of displeasing the King.[5] The Puritan movement in England allied itself with the cause of "England's ancient liberties"; the unpopularity of Laud and the suppression of Puritanism was a major factor leading to the English Civil War, during which Puritans formed the backbone of the parliamentarian forces. Laud was arrested in 1641 and executed in 1645, after a lengthy trial in which a large mass of evidence was brought, tending to represent him as obstructive of the "godly" and amounting to the whole, detailed Puritan case against the royal church policy of the preceding decade.
[edit]Fragmentation
A plate depicting the Trial of Charles I on 4 January 1649.
The Puritan movement in England was riven over decades by emigration and inconsistent interpretations of Scripture, and some political differences that then surfaced. The Westminster Assembly was called in 1643. Doctrinally, the Assembly was able to agree to the Westminster Confession of Faith, a consistent Reformed theological position. While its content was orthodox, many Puritans would have rejected portions of it. The Westminster Divines were, on the other hand, divided over questions of church polity, and split into factions supporting a reformed episcopacy, presbyterianism, congregationalism, and Erastianism.
The Directory of Public Worship was made official in 1645, and the larger framework now called the Westminster Standards was adopted for the Church of England (reversed in 1660).[clarification needed][citation needed] Although the membership of the Assembly was heavily weighted towards the presbyterians, Oliver Cromwell was a Congregationalist separatist who imposed his views. The Church of England of the Interregnum was run as a presbyterian ministry, but never became a national presbyterian church such as existed in Scotland, and England was not the theocratic state leading Puritans had called for as "godly rule".[6]
[edit]Great Ejection and Dissenters
At the time of the English Restoration (1660), the Savoy Conference was called to determine a new religious settlement for England and Wales. With only minor changes, the Church of England was restored to its pre-Civil War constitution under the Act of Uniformity 1662, and the Puritans found themselves sidelined. A tradional estimate of the historian Calamy is that around 2,400 Puritan clergy left the Church, in the "Great Ejection" of 1662.[7] At this point, the term Dissenter came to include "Puritan", but more accurately describes those (clergy or lay) who "dissented" from the 1662 Book of Common Prayer.[citation needed]
Dividing themselves from all Christians in the Church of England, the Dissenters established their own separatist congregations in the 1660s and 1670s; an estimated 1,800 of the ejected clergy continued in some fashion as ministers of religion (according to Richard Baxter).[7] The government initially attempted to suppress these schismatic organizations by the Clarendon Code. There followed a period in which schemes of "comprehension" were proposed, under which presbyterians could be brought back into the Church of England; nothing resulted from them. The Whigs, opposing the court religious policies, argued that the Dissenters should be allowed to worship in schism from the body of Christ, and this position ultimately prevailed when the Toleration Act was passed in the wake of the Glorious Revolution (1689). As a result, a number of schismatic individuals were legally tolerated in the 1690s.
美国31 第三篇_中国裤子美国欧洲裤子号码对照表
中国裤子美国欧洲裤子号码对照表。
(2010-12-29 11:34:26)
转载
杂谈 ▼ 标签： 裤子尺码对照表
29码＝2.2尺腰=73.5CM
30码＝2.3尺腰=77CM
31码＝2.4尺腰=80CM
32码＝2.5尺腰=83.5CM
33码＝2.6尺腰=87CM
34码＝2.7尺腰=90CM
36码＝2.8尺腰
38码＝2.9尺腰
40码＝3.0尺腰
裤子尺码对照表
26号------1尺9寸臀围2尺6
32号------2尺6寸臀围3尺2
27号------2尺0寸臀围2尺7
34号------2尺7寸臀围3尺4
28号------2尺1寸臀围2尺8
36号------2尺8寸臀围3尺5-6
29号------2尺2寸臀围2尺9
38号------2尺9寸臀围3尺7-8
30号------2尺3寸臀围3尺0
40号------3尺0寸臀围3尺9-4尺
31号------2尺4寸臀围3尺1
42号------3尺1-2寸臀围4尺1-2
裤子尺码对照表
29码＝2.2尺腰 30码＝2.3尺腰 31码＝2.4尺腰 32码＝2.5尺腰
33码＝2.6尺腰 34码＝2.7尺腰 36码＝2.8尺腰 38码＝2.9尺腰
40码＝3.0尺腰
衣服裤子上的尺码，如160/68A，
160是指身高，68是胸围/腰围
关于A 是按体型分类：
A正常体
B偏胖体
C肥胖体
Y偏瘦体，如L（170/92B）表示身高在170CM到175CM这间，胸围92左右体型偏胖的人可以选择这样的衣服
牛仔裤的尺码表示方法：
W = waist腰围
L = inseam length---内侧骨长
你腰围市尺二尺四合80厘米=31.5英吋，买牛仔裤腰应偏小1个码，所以你要买31吋的腰就好了，
以你的个头应该34吋左右的内长（见下面内长度量方法）具体多少你再度一条你穿过的裤子就更准确了。
所以你选牛仔裤的尺码应该为：W31 L34
附：
注意大多牛仔牌子用英吋计的，另外买牛仔裤长短一般以内长为主。
因为腰有高底，裤子的外长受腰头的高低影响，裤腿的长度容易不合身，但是所有的内长度量准了，裤腿的长短就一定适穿。
注：内长指纯裤腿长（裆底量到下脚边）
拿裤子举例,裤子通常有4种编法
一种是身高-腰围厘米法,比如165/68A,这说明是给165高,腰围68厘米的人穿的.68厘米就是2尺啦.凭我经验一般棉布裤子,正装裤子这样编.那个A表示一般的遍法,有时候会有165/70B,就是短而肥的特号.很少见。
一种是臀围法,比如你说的28号,28号指臀围2尺8,一般休闲裤子这样编,这个确实是不看腰围的，它们的裤子都有一个确定的腰围和臀围的匹配关系，一定的臀围就对一定的腰围。 一种是号码法,具体含义就不知道了，但是一般是36 38 40 42这样编,就是传说中的欧码 还有一种是字母法,就是S,M,L,XL等等.大小要看这个牌子自己是怎么定的，一般M都对应165/66A.
裤子上的尺码，如160/68A，160是指身高，68表示腰围，A代表体型：
A正常体
B偏胖体
C肥胖体
Y偏瘦体
一般换算法是:
165/68A相当于27 28号裤子以及M和欧码的38
170/70A相当于29 30号裤子以及L和欧码的40
以此类推
很多牌子其实尺寸不是特别准，一般仔裤会比较准。
再说衣服,衣服也是一样的,只不过一种变成身高/胸围厘米法,比如165/88A;一种是欧码法,如38,40,42,和裤子一样;一种是S,M,L法.
175/96a =裤长3尺2，腰围2尺9；38号；4X；
190/104a =身高和胸围； 56号；4X；
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欧码/亚码 - 尺码对照表
各地人体结构在形体存在某些相似和尺寸上又存在明显不同。亚码，欧码是指亚、欧两地域不同的码系，而前者和后者又可继续细分，为了方便，各国都建立自己的原型并规纳统计各尺码各部位的具体尺寸形成各国自己统一的号型规格。我国当然也有自己统一的号型规格，但南方与北方在运用对照的时候，要根据具体款型风格结合本地人体的结构尺寸特征作出应有的松量及尺寸加放修改才会合身。
↓--------------------女装--------------------↓
尺寸 XXS XS S M L XL
尺码 34 36 38 40 42 44
上装 145/72A 150/76A 155/80A 160/84A 165/88A 170/92A
下装 145/52A 150/56A 155/60A 160/64A 165/68A 170/72A
↓--------------------女裤--------------------↓
inch---英寸 25 26 27 28 29 30 31 32
市尺 1.7 1.8 1.9 2 2.1 2.2 2.3 2.4
cm---厘米 55--58 58.5-61.5 62--65 65-68.5 69-71.5 72--75 75.5-78.5 79-81.5
↓--------------------男装--------------------↓
尺寸 XS S M L XL XXL XXXL
尺码 44 46 48 50 52 54 56
上装 160/76A 165/80A 170/84A 175/88A 180/92A 185/96A 190/100A 下装 160/66A 165/70A 170/74A 175/78A 180/82A 185/86A 190/90A 26--28 28--30 30--32 32--34 34--36 36--38 36--40
↓--------------------男裤--------------------↓【美国31】
inch---英寸 28 29 30 31 32 33 34 35 36 38 40
市尺 2 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 3 3.2
cm---厘米 65-98.5 69-71.5 72--75 75.5-78.5 79-81.5 82--85 85.5-88.5 89-91.5
美国31 第四篇_各类尺码表
各类尺码表
身材测量图示
衣服平铺尺寸测量方法
衣长：领口到下摆的垂直距离 胸围：两侧腋下之间的连线*2
肩宽：两侧肩线之间的距离，无肩线设计的衣服则无法测量肩宽领围：衣领跟衣身接缝那一圈的围度 袖长：肩线到袖口的距离
腰围：在髋骨上部沿着自然腰身线条从内衣外进行测量 裤长：腰到裤脚的距离
量脚过程中务必注意以下3点
1.不可抬脚测量；
2.虽然双脚基本相称，但一般会有一个稍大，要测量大的； 3.如脚掌较宽或较肥则需要考虑大一号订购。 请点击：
女装尺码比照 男装尺码比照 童装尺码比照 首饰尺码对照 女装尺码比照
温馨提醒：英寸(in)=2.54CM / 英尺(ft)=30.48CM
欧美海淘服装号码偏大，日韩海淘服装号码偏小，请参考。 上述腰围指实际腰身尺寸，并不是裤子的尺码。 P码:是XS~XXS之间
部分裤装根据裤长不同，尺码上分为S r l，s为短板，r为正常版，l为加长版。 女鞋尺码换算
温馨提醒：
小码(S)、中码(M)、大码(L)标识的指S=5/6、M=7/8、L=9/10 尺码。【美国31】
尺码速查表内的尺寸为一般尺寸对比表，根据制造商不同存在一些差异。 该尺码速查标识的是普通的美国尺码，根据款式和品牌多少存在一些差异。 部分欧洲尺码和意大利尺码，没有半幅尺寸的请参考括号中的US尺码。 男装尺码比照
部分裤子根据裤长不同分为S < R < L，S为短版，R为正常版，L为加长版。 厘米和英寸的换算：
温馨提醒：
腰围尺码后面的Length(L)-inseam/指内侧裤缝长度，等同于腿长； 该尺码速查表根据款式和品牌多少存在一些差异； 英寸(in)=2.54CM / 英尺(ft)=30.48CM。
童装：
童装尺码换算表
温馨提醒：
给家里宝宝买衣服、鞋子的时候，一定要跟商家沟通好，一面买来才发现宝宝穿着不合适，让宝宝穿着不舒服。【美国31】
衣服平铺尺寸测量方法
衣长：领口到下摆的垂直距离 胸围：两侧腋下之间的连线*2
肩宽：两侧肩线之间的距离，无肩线设计的衣服则无法测量肩宽 领围：衣领跟衣身接缝那一圈的围度 袖长：肩线到袖口的距离
腰围：在髋骨上部沿着自然腰身线条从内衣外进行测量 裤长：腰到裤脚的距离 童鞋：
童鞋尺码换算表：
美国31 第五篇_衣服尺码对照表(完美版)
衣服尺码对照表
服装尺码对照表
版权说明：本文由宏业服装整理编辑，未经同意，复制、转载、摘编追究法律责任
服装尺码对照表也被人们称为服装尺寸表，是表示人体外形及服装量度的一
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