The term spirituality is notoriously difficult to define, as is evidenced by the discussions between contemporary sociologists of religion. If there are any central elements to such a definition, they revolve around the search for the sacred, and the view that certain practices or beliefs lead to humans being placed in a position of privileged access to the transcendent dimension. Often such spiritual experiences and insights are the result of practices that seek deeper communication with the divine, or stem from (...) contemplative reflection upon one’s purpose in a broader context of universal ontology. This discussion seeks to probe Q for its understanding of spirituality, both in terms of the way the text promotes communication with the divine, as well as offering heightened spiritual experience for adherents to its teaching. In essence, this is an exploration of the way the new religious movement reflected in Q offered its followers contact with the transcendent within the context of everyday human life. (shrink)

This study argues that a much richer and more coherent account of Michael Oakeshott's political philosophy is gained by examining it in light of three customary sources for ordering human experience: human nature, religion and history. While the historical character of Oakeshott's thought has been readily recognized, too often the roles of human nature and religion have been neglected by commentators, leading to an impoverished account of his work. And even regarding history, there has been confusion concerning Oakeshott's notion of (...) the practical past. Towards this end, the study establishes that Oakeshott does have a significant concept of human nature and religion, clarifies his concept of the practical past, and argues that viewing his political thought through the prism of these three concepts significantly illuminates his understanding of, among other matters, political authority, politics, non-instrumental law, and the problem of innate human freedom versus the historical freedoms associated with Western individualism. ;Regarding human nature, Oakeshott's conception is seen to include the notions of reflective consciousness, free agency, intelligent learning, and a social character. These notions indicate a more substantial and consistent 'agent' across history than Oakeshott himself typically suggests. Regarding religion, the study argues there is a persistent if idiosyncratic religious sensibility in Oakeshott's writings, including an almost sacred understanding of human freedom tempered by an Augustinian awareness of human imperfection, that underlines the depth of conviction behind Oakeshott's philosophical and moral conclusions concerning human affairs. Regarding history, the concept of intimations operating in the practical past is explored as the primary vehicle by which moral and political practices are grounded in Oakeshott's thought. The limitations of this approach are examined as well. ;The study concludes that the substantive implications of Oakeshott's conceptions of human nature and religion are a significant aid to grasping the full significance of his political philosophy. In particular they render more coherent the force of his normative conclusions, especially his championing of individual freedom and his disdain of collectivism, clarify continued inconsistencies, such as his ambiguous gulf between reflection and practice, and suggest possible bridges between Oakeshott's thought and more foundational approaches to political philosophy. (shrink)

In the past few years, a large number of new chemokines (chemotactic cytokines) and chemokine receptors have been discovered. The growth in knowledge about these molecules has been achieved largely through advances in bioinformatics and the expansion of expression sequence tag (EST) databases. It is now clear that chemokines are crucial in controlling both the development and functioning of leukocytes and that their role is not restricted to cell attraction, as originally assumed. In particular, recent findings provide strong support for (...) the idea that chemokines and their receptors are especially important in the control of viral infection and replication. Thus, specific chemokines are now known to enhance the cytotoxic activity of infected cells, thus inhibiting further virus replication. In addition, some chemokines orchestrate the recruitment of activated leukocytes to foci of infection to aid viral clearance. Viruses, in turn, have evolved various defences against chemokines. These range from the production of proteins that inhibit biological activity of the host chemokine to the hijacking of the chemokine system, whereby certain viruses utilize chemokine receptors for their entry. The latter viral defence can itself be blocked by chemokines. Altogether, these findings illustrate the central role of chemokines in many different phases of the immune response, particularly those aspects involving antiviral defence, a variety and versatility that was not fully appreciated even a few years ago. BioEssays 23:428–435, 2001. © 2001 John Wiley & Sons, Inc. (shrink)