Chromatin composition differs across the genome, with distinct compositions characterizing regions associated with different properties and functions. Whereas many histone modifications show local enrichment over genes or regulatory elements, marking can also span large genomic intervals defining broad chromatin domains. Here we highlight structural and functional features of chromatin domains marked by histone modifications, with a particular emphasis on the potential roles of H3K27 methylation domains in the organization and regulation of genome activity in metazoans. Chromatin domains are extended genomic (...) regions defined by the continuous enrichment of a given histone modification. Here, we review recent work highlighting the presence of chromatin domains in multiple species, their structural aspects in the context of chromatin architecture, and their potential role on the regulation of genome activity. (shrink)

One of the most important problems for contemporary Catholicism is its dialogue with the contemporary world. In recent years, the leaders of the Catholic Church have been speaking of this with increasing frequency. The Catholic journal La Civiltà cattolica has even written of the need to found a "theology of dialogue" . The recent papal encyclicals - "Mater et Magistra" , "Pacem in Terris" , and "Ecclesiam suam" - express the effort of the leaders of Catholicism to establish more intimate (...) contacts with the world in which the religious people of today find themselves. It is therefore no accident that this problem of dialogue was taken up in discussions at the Second Ecumenical Council and particularly at its third session held in the autumn of 1964. (shrink)

Study of the social determinants of consciousness is one of the more timely problems of contemporary philosophy. It requires a complex study of various factors determining the social nature of human consciousness and the cultural-historical mediation of humankind's reflection of the world. Esthetics, which studies the phenomenon of esthetic consciousness, has a place among these scientific disciplines.

The name Nikolai Fedorovich Fedorov has entered the ranks of the most outstanding thinkers who are worthy representatives of Russian philosophy. However, we shall not forget that this has become obvious only in recent years in the homeland of this unique philosopher. The scandal created by the publication in 1982 of Fedorov's works in the series Filosofskoe nasledie [Philosophical Heritage] is still remembered. On instructions from above, publication of the works was followed by dismissals, investigations, and allegations about the resurrection, (...) under conditions of "developed socialism," of the works of a "religious-conservative utopian"; there was also an anti-Fedorov campaign in the press. True, enthusiastic investigators—philosophers, literary figures, and artists—did not cease their efforts either before or after this ill-starred scandal to study and publish the works of this "strange" thinker. But it should be said—and this is pointed out in the book under review here—that under conditions of unfree development of philosophical thought, Fedorov's ideas were sometimes distorted to better accord with official attitudes, to make them "acceptable" for publication under the circumstances of that time, as well as for the sake of adapting them for the propaganda of various unofficial ideas, such as "native soil" ideas. Both Fedorov's person and his works have been surrounded by legend. Paradoxical though it may seem, foreign students of the works of the Russian philosopher have had more favorable conditions to study his legacy and have written many articles and books about him. Among them, the dissertation by Michael Hagemeister, Nikolai Fedorov. Studies of His Life, Works, and Influence, published as a book in the series Marburg Studies in the History and Culture of Eastern Europe in 1989, occupies a worthy place. (shrink)

Early in the fourth century Constantine made Christianity the religion of the Roman Empire, and at once had reason to regret his having done so; for now not only the Church but the state was convulsed by controversies about the Holy Trinity. These controversies raged for over two hundred years, after which the bishops found new intellectual outlets, if not more rational ones, for their animosities. But Trinitarian trouble was not dead, only sleeping. The Great Schism of the eleventh and (...) twelfth centuries, which split the Western from the Eastern Church, took place, on its theological side, over a question concerning the Trinity. This was, of course, that most famous of all theological questions, the question of the procession of the Holy Ghost, or of the filioque. The Orthodox theory was that the Holy Ghost proceeds from the Father alone. The Western bishops, however, were equally adamant that the Holy Ghost proceeds from the Father filioque - 'and the Son'. (shrink)

The problems of religion, or, more accurately, the critical-philosophical interpretations of Christianity, appeared quite early in the focal point of Marx's scientific interests. In the Germany of those times, these interpretations were means for discussing the everyday problems of social life; and political positions were frequently expressed in terms of Hegel's theory of religion, in various philosophical conceptions of the origin of Christianity, in disputes about the historical reality of Christ, etc.

In recent years the term "dialogue" has taken on a special nuance and, in the literature, usually refers to specially organized gatherings between Marxists and Christians. Intense arguments rage around the "dialogue." An extensive literature contains the most diverse explanations of its origins and content, objectives and possible outcomes. An attempt "on the run" to smash through this picket fence of judgments and single out some "rational core" is hardly promising in the final analysis. Another path is required, reconstructing the (...) very mechanism of the appearance of various evaluations out of some initial material, independent of the opinions of the theorists of the "dialogue." There appears to be no need for recourse to the history of the "dialogue," which is sufficiently known. Let us cite only certain factors. (shrink)

I do not feel I have the authority to evaluate the individual speeches, much less to venture any conclusion sans appel. Let me just limit myself to some cursory comments about the course of today's conversation and the prospects of a further discussion of this extremely complicated and serious topic.

First of all, I should like to express my gratitude to the organizers of this discussion for their initiative in posing and debating the question of Soviet philosophy. I cannot but note the timeliness of this question: today we are sobering up from the mindless nihilism toward all that is "Soviet" and we observe an increasingly sober and realistic, balanced, and analytic approach to the assessment of our past history, including the history of Russian social thought. Indeed, we cannot dismiss (...) as nonexistent or nonessential the range of problems touching on the nature and character of Soviet philosophy and its social functions. In my opinion they exist and they are essential in any event, even when it is claimed that Soviet philosophy was only a failure, a "hole" in the history of Russian philosophical thought. There are several questions: what caused this failure, who is responsible for it, and can one in that case describe Marxist philosophy as the absence of philosophy? (shrink)

In the creep literature, time has often been elevated from its role as a means of ordering events to that of a fully fledged state variable. It is hoped that this paper will highlight the dangers of this approach and will illustrate the proper role of time in mathematical physics, emphasizing the important distinction between coordinate and state variables.