SNAREs (soluble N‐ethylmaleimide‐sensitive factor attachment protein receptors) are a large family of proteins that are present on all organelles involved in intracellular vesicle trafficking and secretion. The interaction of complementary SNAREs found on opposing membranes presents an attractive lock‐and‐key mechanism, which may underlie the specificity of vesicle trafficking. Moreover, formation of the tight complex between a vesicle membrane SNARE and corresponding target membrane SNAREs could drive membrane fusion. In synapses, this tight complex, also referred to as the synaptic core complex, (...) is essential for neurotransmitter release. However, recent observations in knockout mice lacking major synaptic SNAREs challenge the prevailing notion on the executive role of these proteins in fusion and open up several questions about their exact role(s) in neurotransmitter release. Persistence of a form of regulated neurotransmitter release in these mutant mice also raises the possibility that other cognate or non‐cognate SNAREs may partially compensate for the loss of a particular SNARE. Future analysis of SNARE function in central synapses will also have implications for the role of these molecules in other vesicle trafficking events such as endocytosis and vesicle replenishment. Such analysis can provide a molecular basis for synaptic processes including certain forms of short‐term synaptic plasticity. BioEssays 24:926–936, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

이 책의 출판에 즈음하여 글로 쓴 초상화 - 참으로 이러하셨다 일생의 좌우명 1부 - 성현의 길 1. 학문을 말하다 뜻을 구함 뜻을 세움 스스로의 인격을 위한 공부가 중요합니다 스스로 성인이 되는 공부입니다 앎과 실천 지식과 실천 학문과 수양 학문을 실천에 옮김 진리를 깊이 파고드는 방법 진리를 따름 인간과 자연을 깊이 있게 관찰하십시오 독서 방법 선현들의 책과 의문점 널리 읽음과 요약함 숨은 공부 익숙하게 하는 것이 귀하다 스스로의 허물을 고치는 약 너무 급히 나아가려 하지 말아야 합니다 공부도 건강을 유지하면서 해야 합니다 (...) 옳은 것을 배운다는 뜻 공부가 몸에 익음 스승이 있어야 하겠더군요 옛것을 살펴 그에 의지함 성현을 눈 앞에 그려봄 덕과 학문을 익힘 학문을 말함 학문의 의지 학문의 두 방법 학문하는 요령 선비 학문의 특징 선비가 학문하는 일 기氣를 기르는 일에 대하여 『대학』이 가르치는 것 『서명西銘』이라는 글 책을 쓰는 일 가르치고 배우는 법 성현을 모시고 받듦 학문의 남모르는 즐거움 일상생활에서 익힘 배우는 사람 마음의 병 2. 마음공부를 말하다 사람의 마음 마음의 본바탕 마음이 움직일 때와 고요할 때를 함께 관철하시오 마음을 알아야 합니다 마음에는 여러 모습이 있습니다 마음 닦는 공부는 이러합니다 고요함을 기르다 마음을 하나로 하여 만 가지를 주재하는 공부입니다 진리 앞에 경건한 마음을 지켜 나가는 요령 마음을 놓느냐 잡느냐에 달려 있을 뿐입니다 마음을 공부하는 방법 마음의 병을 다스리는 요령 가족에게 화를 잘 내는 일 명의재라는 집을 읊음 2부 - 처사의 길 1. 자연과 벗하며 세상을 즐기다 토계 개울가에 집을 짓고 고향 생활 산골 생활 산과 숲에 묻혀 삶 한가이 앉다 소백산에 품겨서 강물과 암석 사이 취미 생활 시 짓기 붓글씨 기행문 쓰기 국화 길에 서리 내리다 눈 속 대나무를 노래함 달구경 대숲의 맑은 바람 매화가지 끝에 밝은 달 봄을 느끼다 연꽃을 사랑함 세상 더나 살아서 계절마다 좋은 점 월란대 절에 묵으며 감회를 적음 벼랑 위의 참나무 2. 스스로 경계하며 사람들과 함께하다 몸가짐 학자의 병 착실한 공부 입으로 하는 학문 요행을 기뻐하지 마라 끝내 성과가 없는 사람 과장하여 빛내려 하지 말라 너무 빠른 성공은 좋지 않습니다 날마다 노력함 과감한 힘 세속의 흐름을 다르지 않기 학문의 타락 스스로를 구짖음의 한계 변명하지 않음 공부를 하다 말다 하는 병폐 꿋꿋해야 합니다 공변된 마음 납작바위 이익 추구와 도의 참다운 이익 밭을 사는 일 참다운 우정 친분이 있는 사람과 없는 사람 스승과 제자 사이의 에절 어른 앞에서는 이름을 부른다 평소의 예절 도리와 인정 위생의 이치를 지킴 가난을 참으며 순리대로 살아라 칭찬 듣는 것이 걱정 퇴게 선생의 예절 생활 퇴게 선생의 협동과 검소함 남이 보지 않는 곳에서 더욱 삼가셨다 퇴계 선생이 바라는 것 평소에 품고 있는 뜻 3부 - 제가의 길, 치국의 길 1. 집안을 꾸리다 부부 사이의 존경 부부 사이의 애도하는 정과 효도 지극한 효도와 참다운 효도의 이치 몸을 훼손하여 효도하는 일 부모를 위하여 직접 음식을 만드는 일 지조 있게 부모 모시기 효도하기 위해 벼슬하는 일 부모를 욕되게 함 부모의 상례와 인정 어버이로서의 자식 걱정 어버이의 적절한 자식 사랑 남의 어버이와 나이 많은 사람 섬기기 어른을 존중하는 것이 시초이다 조상의 업적을 기록하는 일 혼인 예물을 분수에 맞게 하자 예식을 정하는 일 제사 예절 상례 예절 가정생활 가정을 거느리는 일상생활에서도...... 2. 나라를 생각하다 벼슬살이 선비의 벼슬살이 벼슬 생활 벼슬을 사양하는 이유 벼슬을 사양하는 도리 개혁의 어려움 신의와 예절 임금과 신하 사이의 예우와 도리 임금의 이기심에 대하여 임금의 정치 방법 참된 교육을 위하여 서원을 키워야 합니다 선비의 귀함 선비를 양성하는 일 「예안향약」의 조목들 나랏일 걱정 병적 조사에 대하여 백성 걱정 세금 걷는 일 대마도 주인에게 답함 왜의 사신을 끊지 말기를 바라는 상소 압록강 세 섬의 밭갈이를 금함 의주성의 지리 부록 ᆞ생애 1. 탄생 2. 학문에 뜻을 세우다 3. 벼슬살이 시절 4. 학문과 교육의 시절 5. 돌아가신 뒤 6. 근현대의 퇴계학 ᆞ경공부 입문 ᆞ퇴계의 도학 찾아보기. (shrink)

황우석 교수 사건을 종합적으로 분석한 책이 나왔다. 『황우석의 나라』는 황 교수 사태가 요동칠 때 에서 기자생활을 한 이성주가 현장을 지켜보고 이를 분석한 책이다. 저자는 7년 동안 의학팀장을 맡았고 2004년 8월부터 1년 동안 미국 존스홉킨스대에서 연수를 하고 귀국한 뒤 4개월 동안 과학 및 의학 분야의 곁에서 황 교수 사태가 요동치는 현장을 지켜보았다. 이 책은 황우석 사건 보도와 관련해 알려지지 않은 언론계의 현장 이야기, 과학계의 분위기, 황우석의 로비 실태 등을 생생하게 보여준다. 또 이번 사태가 발생하기 이전의 각종 기사를 분석해 언론이 무비판적으로 보도한 (...) 황 교수의 업적이 얼마나 허점투성이인지 설득력 있게 제시하고 있다. 동시에 19세기 말 프랑스를 뒤흔들었던 ‘드레퓌스 사건’과 마찬가지로 언론이 줄기세포처럼 똬리를 틀고 있다고 진단하고 언론의 본질과 역할에 대해 문제를 제기한다. 저자는 제2의 황우석 사건을 예방하기 위해 연구비 심사제도 개선, 연구비에서 간접비의 비중 강화, 언론의 에디터제 도입 등 세세한 대안도 내놓고 있다. (shrink)

v. 1. ttŭt ŭl sewŏra -- v. 2. Kukpŏp ŭn chiŏmhan kŏt ida -- v. 3. Punsu nŭl nŏmji mara.

Istanbul Feminist Night Marches are a long-lasting branch of feminist activism for Women’s Day in Turkey. Each year, thousands of women get together around Istiklal Street and sing and chant together; drum beats emanate from percussion groups; whistles accompany slogans, slogans accompany songs. In the end, the acoustic experience becomes one of the most memorable aspects of the demonstration. Following this premise, this article investigates the political significance of the Istanbul Feminist Night Marches through its acoustic atmosphere and asks the (...) question: How is the soundscape of the march related to its political power? What does this soundscape do? And what might we discover from trying to listen to the soundscape of the march with a theoretical ear? Combining personal experiences of individuals who participated in these protests with theories and historical discussions about the gendered acoustic sensory order of the social fabric, this article sets out to reveal the political and transformative power of the Istanbul Feminist Night Marches by investigating the voices and sounds within. The article argues that the composition of Feminist Night Marches, where women gather to stand side by side with their differences, is represented by the acoustic atmosphere of the march that women describe as a cacophony. This acoustic atmosphere enables a different type of relationality and politics that privilege who is speaking rather than what is spoken. When women tune in to this atmosphere they get materially affected by it and leave the scene with an increased capacity to act. The combination of protest against patriarchy and celebration of life within this soundscape creates affective solidarities among women and new potentialities regarding how we relate to each other by sounding possible worlds. (shrink)

This first book-length collection on Levinas and education gathers new texts written especially for this volume, providing an introduction to some of Levinas's major themes of ethics, justice, hope, hospitality, forgiveness, and more.

This essay focuses on the spatial organization of the genre of ‘Man.’ In particular, I investigate the spatial attitudes through which the genre of Man emerges as a racialized, geographically determined, and gendered category. There are two main arcs of analysis provided: the first arc follows the relation between the space of exploration and the space of totalization. The second arc focuses on the role of boundary markers such as the ‘Other’ and the ‘Outside,’ in the spatial organization of Man. (...) I argue, overall, that the totalitarian spatial attitude of the Modern State is formed on the basis of the transformation of the cosmogeny of Man from a spatially limited earth to one open to exploration. The racialized ladder of the State rests on such production of a spatial attitude that is at once open and totalitarian. (shrink)

Among educational theorists and philosophers there is growing interest in the work of Jacques Derrida and his philosophy of deconstruction. This important new book demonstrates how his work provides a highly relevant perspective on the aims, content and nature of education in contemporary, multicultural societies.

This first book-length collection on Levinas and education gathers new texts written especially for this volume by an international group of scholars well known for their work in philosophy, educational theory, and on Levinas. It provides an introduction to some of Levinas's major themes of ethics, justice, hope, hospitality, forgiveness and more, as its contributing authors address some fundamental educational issues such as: what it means to be a teacher; what it means to learn from a teacher; the role of (...) language in the curriculum; literature, ethics, and education; moral education and human relations in schools; ethics of responsibility and philosophical-pedagogical discourse; educational hospitality and interculturalism; unconditional responsibility and education; educating for participatory democratic citizenship; the pedagogy of peace; logic, rationality, and ethics; connecting teaching to spirituality. Levinas always insisted that his aim was not to provide "a program," and accordingly, it is not the intent of the authors to look in Levinas's texts for a set of guidelines, rules, or precepts to be applied to education. Rather, this study invites educators, and researchers in philosophy and philosophy of education, to a thoughtful and critical reading of Levinas, and to engage with his unique style of analysis and questioning as they uncover with these authors the necessity and the possibility of thinking education anew in terms of ethics, justice, responsibility, hope and faith. (shrink)

This essay works on the role of trauma and forgetting in the subjective formations of the world-traveler and la nueva mestiza. I investigate how forgetting affects the resistant capacities of these figures. I argue throughout that the memory of the world-traveler is an opaque memory, which is unintelligible for the hegemonic demands of transparency, and which forms the silt upon which the resistant possibilities of the world-traveler rest. The first part elaborates María Lugones's conception of world-traveling in relation to Gloria (...) Anzaldúa's New Mestiza consciousness and Mariana Ortega's multiplicitous self. Here I draw attention to the role of opacity and forgetting in the ways in which one can inhabit a world. The second part develops the notions of trauma and haunting to establish the experiential memory of the world-traveler not as a traumatic rupture, but rather as a haunted memory that accompanies her travels. The last section turns to Édouard Glissant's notion of opacity as a resistant mechanism, which works not through the traumatic rupture of experience but rather through sedimentation of experience. (shrink)

This article investigates the political impact of collective story-telling practices in the enforced disappearances from a Foucauldian perspective. I utilize two main theoretical frameworks: on the one hand, that of necropolitics, a kind of power that works on the management of death. On the other hand, that of genealogy as a type of history that mobilizes subjugated knowledges. The first part situates these stories within the framework of genealogy: subjugated knowledges that are buried and disqualified as a part of the (...) work of necropolitics. The second part argues that a Foucauldian genealogical approach to these stories is insufficient: necropolitical archives, when they testify to the work of power, remain incomplete at best and actively erase more often. The third part analyzes these stories as examples of critical fabulation. What is at stake in the insistence of the people searchers to tell their stories, I argue, is the collective emergence of another kind of fable – an act of fabulation in line with what Saidiya Hartman calls “critical fabulation,” which multiplies the possibilities of the present and the past by precisely telling stories of ‘nothing.’. (shrink)

Philosophy Compass, Volume 17, Issue 5, May 2022.

Foucault characterizes the defining feature of modern politics in terms of a new form of power concerned with maximizing life, biopolitics, as opposed to the sovereign right to kill. This characterization becomes problematic, especially when the overwhelming frequency of death and massacres in the twentieth century is considered. The question of how so much death is produced in an economy of power concerned with the maximization of life has stirred considerable debate. This paper argues that there is a death-function internal (...) to biopolitics that should be considered in terms of biopolitical social defense. In making the life of a population its object, biopolitics makes death into an immanent condition of the population. The history of the emergence of this death-function internal to biopolitics is traced out in terms of different figurations of the monstrous: the shift from a juridical conception of monstrosity to a criminal and then medico-normative monstrosity shows that the steeping of death in the life of the population is done by normalizing judgment, through which death becomes an immanent condition of society. Thus, I show that the defense of society against its own monstrosity is done on both the disciplinary and the biopolitical levels. (shrink)

Starting from a distinction made by the American philosopher, John Rawls, in 2000 between two kinds of liberalism, "liberalism of freedom" and "liberalism of happiness," this book presents a range of articles by economists and philosophers ...

In this book, T. L. Short places the notorious difficulties of Peirce's important writings in a more productive light, arguing that he wrote philosophy as a scientist, by framing conjectures intended to be refined or superseded in the inquiries they initiate. He argues also that Peirce held that the methods and metaphysics of modern science are amended as inquiry progresses, making metaphysics a branch of empirical knowledge. Additionally, Short shows that Peirce's scientific work expanded empiricism on empirical grounds, grounding his (...) phenomenology and subverting the fact/value dichotomy, and that he understood statistical explanations in nineteenth-century science as reintroducing the idea of final causation, now made empirical. Those innovations underlie Peirce's late ideas of a normative science and of philosophy as a branch of science. Short's rich and original study shows us how to read Peirce's writings and why they are worth reading. (shrink)

This essay interweaves the narratives of Josephine Baker and Nora Holt in an exploration of African American women’s performance lives in jazz-age Paris. Baker landed in Paris by way of Harlem and...

This article introduces the notion of duplex elements of the finite rings and corresponding neutrosophic rings. The authors establish duplex ring Dup(R) and neutrosophic duplex ring Dup(R)I)) by way of various illustrations. The tables of different duplicities are constructed to reveal the comparison between rings Dup(Zn), Dup(Dup(Zn)) and Dup(Dup(Dup(Zn ))) for the cyclic ring Zn . The proposed duplicity structures have several algebraic systems with dissimilar consequences. Author’s characterize finite rings with R + R is different from the duplex ring (...) Dup(R). However, this characterization supports that R + R = Dup(R) for some well known rings, namely zero rings and finite fields. (shrink)

Can God create an unliftable stone? Beall & Cotnoir propose that ‘God can create an unliftable stone’ is a truth-value gap (neither true nor false). However, this yields a revenge paradox on whether God can eschew gaps. Can God avoid gappy ascriptions of power? Either way, God’s power seems to have limits. In response, it may be said that ascribing God the power to avoid gaps is itself gappy—it concerns a power that God neither has nor lacks. Yet this ends (...) up being inconsistent, for it implies that God definitely lacks that power. Following Aquinas, perhaps Beall & Cotnoir could accept this lack and still uphold omnipotence, suggesting that the power to avoid gaps is impossible for God. Yet the Aquinian stratagem is enough to block the original paradox, which saps the motivation to proffer truth-value gaps in addition. I conclude that the gappy solution is either inadequate or insufficiently motivated. (shrink)

This paper begins with a problem stemming from Hume regarding credences about credences. Suppose one has a credence of .95 in p, and suppose one assesses the credence to be such. But suppose one’s second-order credence in this assessment is less than 1. Then, by a standard conditionalization rule, one’s credence in p becomes less than .95. Moreover, such “erosion” can iterate by considering one’s, third-, fourth-, fifth-order credences, etc. (In light of this, some have rejected higher-order credences; however, it (...) is argued that Lewis’ “Principal Principle” forbids this.) The paper then offers a partial solution by describing circumstances under which a person has reason to assign credence 1 to a first-order credence. The solution takes the form of a “transparency” view of self-knowledge from Parent (2017, chapter 8). Briefly, it is argued that when one “reflex-like” utters a sentence “The probability of p is n”, then as a matter of psychological law, the utterance is an expression of one’s own judgment. The Principal Principle then necessitates that one’s credence in p is n, assuming one is being rational. Thus, upon perceiving such an utterance, one can thereby have a reason to assign a second-order credence of 1. (shrink)

While different positions on the permissibility of organ markets enjoy support, there is widespread agreement that some benefits to living organ donors are acceptable and do not raise the same moral concerns associated with organ markets, such as exploitation and commodification. We argue on the basis of two distinctions that some benefit packages offered to donors can defensibly surpass conventional reimbursement while stopping short of controversial cash payouts. The first distinction is between benefits that defray the costs of donating an (...) organ and benefits that incentivize donation by offer- ing something in excess of defraying. The second distinction is between benefits that compensate donors and benefits that are non-compensating. We argue that non-compensating benefits are innocent of moral concerns typically associated with controversial cash payouts, and thus may be a morally promising avenue for increasing rates of kidney donation to address the tragic results of undersupply. (shrink)

This text is designed to help students construct and evaluate arguments.