The formation of mature large rRNAs from larger primary transcripts is very different in bacterial and mammalian cells. In both, cotranscription can help to assure the coordinated production of various rRNA species. However, in bacteria, processing is ordered, initiated by cleavages at double‐stranded stems which enclose the mature sequences; several cleavages are required to produce each mature terminus; and the final steps occur in polysomes, apparently linked to continued protein synthesis. In mouse cells, in contrast, cleavages generate nearly all mature (...) termini stochastically and directly, with no evidence for double‐stranded stems as cleavage signals; and processing occurs in the nucleolus, long before any new rRNA chains arrive in polysomes. Spacer sequences also serve different potnetial functions at the evolutionary extremes. In bacteria, transcribed spacer sequences are associated with different secondary structures in the pre‐rRNA compared to the mature rRNA, and these may promote ribosome formation. In mammalian cells, analyses are too premature to assign any comparable function to transcribed spacer sequences, but the non‐transcribed spacers are probably critical in the organization and replication of nucleoli, functions that are absent from bacteria. (shrink)

The Primacy of God, the notion of justice toward God is seldom considered and often foreign. Far more discussed is how God might either undermine or motivate social justice. The Primacy of God by R. Jared Staudt offers an important intervention. With the aid of St. Thomas Aquinas, Staudt argues that it is vital for both contemporary society and contemporary Catholic theology to return to the traditional view of God as the one to whom all human and social action must (...) be ordered and to recover the virtue of religion as the virtue which orders all other virtues to God. Not only does Staudt helpfully remind readers of the ancient philosophical and biblical notion of worship as a dictate of the natural law, he also illuminates the way in which Christian liturgy, as an enactment of Christ's high priesthood, is the great fulfillment of natural and biblical worship. Accordingly, Staudt secures religion as essential for the virtue of love. This brings Staudt to criticize modern theologians like Karl Barth, who claimed that religion is inherently idolatrous, as well as Karl Rahner, who claimed that love of neighbor is the highest moral act. Staudt also considers the question of religious truth in light of the plurality of religions, soliciting the assistance of Hans Urs von Balthasar and Joseph Ratzinger, as well as the way in which religion relates to the development of culture, engaging the great Catholic social historian Christopher Dawson. The Primacy of God is a much-needed work that ought to set the agenda for Catholic theology in the twenty-first century. (shrink)

In the context of increased movement across borders, this book examines how key cultural texts and concepts are transferred between nations and languages as well as across different media. The texts examined in this book are considered fundamental to their source culture and can also take on a particular relevance to other cultures. The chapters investigate cultural transfers and differences realised through translation and reflect critically upon the implications of these with regard to matters of cultural identity. The book offers (...) an important contribution to cultural approaches in translation studies, with ramifications across different disciplines, including literary studies, history, philosophy, and gender studies. The chapters offer a range of cultural and methodological frameworks and are written by scholars from a variety of language and cultural backgrounds, Western and Eastern. (shrink)

A Hilbert-style version of an implicational logic can be represented by a set of axiom schemes and modus ponens or by the corresponding axioms, modus ponens and substitution. Certain logics, for example the intuitionistic implicational logic, can also be represented by axioms and the rule of condensed detachment, which combines modus ponens with a minimal form of substitution. Such logics, for example intuitionistic implicational logic, are said to be D-complete. For certain weaker logics, the version based on condensed detachment and (...) axioms (the condensed version of the logic) is weaker than the original. In this paper we prove that the relevant logic T→, and any logic of which this is a sublogic, is D-complete. (shrink)

Section 1. Prologue -- section 2. The whole being -- section 3. Engaging with wholeness -- section 4. Wholeness in Kashmiri Shaivism -- section 5. The Buddhist perspective -- section 6. Wholeness in the modern world -- section 7. The workings of wholeness in our world -- section 8. Epilogue.

Calendars, as old as humanity itself, emerged out of the attempt to break down time in units and give meaning to life and time. As far as Islam is concerned, calendar as a subject gain more importance because identifying daily and yearly rituals and performing the rituals related to time on their specific time is an essential part of Islamic religious life. With a circulation of three million yearly and more than ten million readers, the calendar printed by the Presidency (...) for Religious Affairs of Turkey is a significant instrument in forming, changing and maintaining religious perceptions. We were led to do such a study by the lack of academic studies regarding this aspect of the calendars. The study is based on the texts placed on the frontal and back sides of the calendars printed and distributed by the Presidency for Religious Affairs in the years of 2002, 2007 and 2011. The texts have been analysed by the textual analysis method and the changes in religious perceptions have been pointed out. Unlike the expected institutional continuity, when the three periods compared, it is observed that considerable perception changes have taken place; many subjects have been left out while many have been introduced into the calendars. The study found out that as the years progressed and the periods passed, the calendars also changed dramatically. The most apparent change occurred in the calendars was global understanding in choosing or replacing the subjects. This means that the 2007 and 2011 calendars have excluded some national and spiritual values that were thought to be outmoded globally but included in the 2002 calendar. This also signifies a breaking point in religious perceptions of the Presidency for Religious Affairs. (shrink)

Eine phänomenologische Analyse des Selbstbewusstseins erbringt den Nachweis, dass die Selbsterfahrung stets eine Erfahrung des Selbstverlusts impliziert. Dieser Befund beruht auf der richtig verstandenen Intentionalität bzw. Transzendenz des Subjekts. Diese These wird im vorliegenden Artikel vor allem mit dem Hinweis auf die Phänomene des moralischen Gewissens, der synthetischen Funktion des Ich, der differenziellen Struktur von Selbstbezug und Selbstrepräsentation, sowie der leiblich bestimmten, affektiven Selbsterfahrung illustriert. Bereits bei Kant ist die Selbstgesetzgebung des moralischen Subjekts die Folge eines Aufrufs durch das Gesetz. (...) Autonomie schliesst somit eine besondere Form der vernunftmässigen Heteronomie nicht aus. Die ursprüngliche Form der moralischen Selbsterfahrung liegt nicht in der ausdrücklichen Ausrichtung des Subjekts auf das Gesetz, sondern im Hören auf das Gesetz, nicht in der allgemeinen Rechtfertigung des eigenen Handelns, sondern im individuellen Gewissen. Unter Hinweis auf Heidegger, Freud und Lacan wird anschliessend aufgezeigt, dass das Subjekt für sich selbst ein Fremdes bleibt. Selbsterfahrung bedeutet Erfahrung der eigenen Verlorenheit im alltäglichen Besorgen, in unbewussten Wünschen und in der Anonymität der Sprache. Selbsterfahrung impliziert somit die Aufgabe einer Selbstfindung und einer Vereinigung mit sich selbst. Es handelt sich dabei jedoch um eine unendliche Aufgabe, da jede Selbsterfahrung des endlichen Subjekts einen neuen Selbstverlust impliziert. Das Selbst des Subjekts ist somit eine Einheit bzw. Identität, welche die Differenz mit sich selbst nicht aufhebt, sondern stets von neuem ins Spiel bringt. Diese differenzielle Struktur der Selbstrepräsentation und die darin implizierte Form der Selbstverantwortung spielt vor allem im Werk von Derrida eine wichtige Rolle. Jede subjektive Selbsterfahrung ist in der menschlichen Affektivität verwurzelt. Ich erfahre mich selbst, wenn ich getroffen und berührt werde und zwar nicht durch mich selbst, sondern durch ein anderes das mich be-trifft. Im Gefühl und in der Rührung entsteht ein leibliches Selbst, das von je her durch das andere angesprochen und in Anspruch genommen wird. Dies gilt nicht nur für die Sexualität, sondern für alle anderen, bereits erwähnten Formen der Selbsterfahrung einschliesslich das moralische Gewissen. Der Leib als „Organ des Willens "ist zugleich und zuerst ein sinnlicher Leib. (shrink)

It is a safe prediction that, especially now with cultural contacts freely flowing between East and West in both directions, the Hungarian thinker Istvan Bibo will soon be given full accolade as one of the most outstanding political theorists of this century, in stature equal to the �greats� in the entire European tradition of political thought. Bibo's significance far exceeds local, parochial interests. While profoundly original and organically stemming from Hungarian culture, Bibo belongs also to the �West�. If his political (...) thought is to be epitomized in one succinct phrase, it is �the realism of moralism�, or the almost flawless synthesis of a deeply radical, morally infused vision and value-system with the hard-nosed, unsentimental realist-s insight into enduring problems of politics and society. This synthesis is �almost� flawless: in the closing section of this article I will advance a few constructively critical remarks concerning some questionable points in the trajectory of Bibo's thought. (shrink)

The main purpose of this paper is to explore the reasons Aristotle gives for being able to use rhetorical argumentation, which is obviously not a scientific mode of expression. This faculty which was condemned by Plato as lacking morality, is paradoxically regarded by Aristotle as necessary on moral grounds. For, according to him, it would be blameworthy to keep silent when being verbally assailed. The necessity of rhetoric is, however, more deeply founded. First, because justice has to be saved from (...) its enemies in the City's courts of law. Secondly, because everyone has to be convicted to follow in practice the rules of the City's laws and such a conviction, in the case of the multitude, cannot be obtained by the means of scientific arguments. Thirdly and above all, because, in forensic disputes, characteristics of free political societies, the demagogic power, which regularly leads to tyrannical regimes, can only be avoided by the weapons of rhetoric. From these explanations, one does see that rhetoric, for Aristotle, seems to be the necessary substitute for ancient and traditional instruments securing obedience to legal justice, i.e. myths and pure constraint or coercion. In civilized and free political communities, rhetoric is required for civilization and freedom. (shrink)

A review‐article of Julius Stone, Legal System and Lawyers' Reasonings, Stanford, University Press Herbert Wechsler, Principles, Politics and Fundamental Law, Harvard University Press H. L. A. Hart, The Concept of Law, Oxford University Press Richard A. Wasserstrom, The Judicial Decision, Toward a Theory of Legal Justification, Stanford University Press Judith N. Shklar, Legalism, Harvard University Press.