Retroviruses encode a small, basic nucleocapsid (NC) protein that is found complexed to genomic RNA within the viral particle. The NC protein appears to function not only in a histone‐like manner in packaging the RNA into the particle but also in specifically selecting the viral genomic RNA for packaging. A cysteine‐histidine (cys‐his) region, usually composed of 14 amino acids and reminiscent of the ‘zinc fingers’ of transcription factors, is the only highly conserved sequence element among the retroviral NC proteins. This (...) review discusses the biochemical properties of NC, and its possible role(s) in retroviral replication. We also speculate on how the biochemical properties may relate to its function in RNA recognition and packaging. (shrink)

The sudden appearance in the fossil record of the major animal phyla apparently records a phase of unparalleled, rapid evolution at the base of the Cambrian period, 545 Myr ago. This has become known as the Cambrian evolutionary ‘explosion’, and has fuelled speculation about unique evolutionary processes operating at that time. The acceptance of the palaeontological evidence as a true reflection of the evolutionary narrative has been criticised in two ways: from a reappraisal of the phylogenetic relationships of the early (...) fossils, and from predicitions of molecular divergence times, based on six appropriate metazoan genes. Phylogenetic analysis of the arthropods implies an earlier, Precambrian history for most clades, and hence an extensive period of cladogenesis unrecorded by fossils. A similar argument can be applied to molluscs, lophophorates and deuterostomes. Molecular evidence implies divergence between clades to at least 1000 Myr ago. The apparent paradox between the sudden appearance of recognisable metazoans and their extended evolutionary history might be explained by a sudden Cambrian increase in body size, which was accompanied by skeletisation. A new paradigm suggests that the ‘explosion’ in the record may have been decoupled from the evolutionary innovation. (shrink)

Girotto and Legrenzi's 1993 facilitation effect for their SARS version of Wason s THOG problem a disjunctive reasoning task was examined. The effect was not replicated when the standard THOG problem instructions were used in Experiments 1 and 2. However, in Experiment 3 when Girotto and Legrenzi's precise instructions were used, facilitation was observed. Experiment 4 further investigated the role of the type of instructions in the observed facilitation. The results suggest that such facilitation may result from attentional factors rather (...) than the use of a combinatorial analysis in the problem. (shrink)

Recognizing the growing interdependence of the European Union and the importance of codes of conduct in companies’ operations, this research examines the effect of a country’s culture on the implementation of a code of conduct in a European context. We examine whether the perceptions of an activity’s ethicality relates to elements found in company codes of conduct vary by country or according to Hofstede’s (1980, Culture’s Consequences (Sage Publications, Beverly Hills, CA)) cultural constructs of: Uncertainty Avoidance, Masculinity/Femininity, Individualism, and Power (...) Distance. The 294 individuals, who participated in our study, were from 8 Western European countries. Their responses to our 13 scenarios indicate that differences in the perceptions of ethicality associate primarily with the participants’ country as opposed to their employer (i.e., accounting firm), employment level, or gender. The evidence also indicates that these country differences associate with Hofstede constructs of Individualism and Masculinity. (shrink)

Considers dissent, its theological analysis, and place in Catholic life. +.

The purpose of this study was to determine if an instrument could be developed to measure spiritual engagement. The study resulted in the Spiritual Engagement Instrument concept comprised of four factors that included the following: worship that explained 57.8% of the variance and Cronbach’s alpha of.94, meditation that explained 12.7% of the variance and Cronbach’s alpha of.96, fasting that explained 9.58% of the variance and Cronbach’s Alpha of.98, and rest that explained 5.16% of the variance and Cronbach’s alpha of.99. The (...) four factors together explain 85.24% of the variance. The four spiritual engagement scales within the Spiritual Engagement Instrument show significant correlation with other similar but different measures of spirituality, the Brief Multidimensional Measure of Religiousness/spirituality scale and Daily Spiritual Experience Scale, confirming convergent validity. A supplemental validation study was performed using CFA, p <.001, CFI =.98, TLI =.97, RMSEA =.06). This SpEI offers researchers a tool that might be used as a pre-/post-test measure in conjunction with a spiritual development program or to measure effects of the four factors of spiritual engagement with other social constructs such as job satisfaction, normative commitment, or leadership behaviors. Ethical behavior may be influenced by individual worldview and underlying religious practices, so the SpEI offers a validated instrument to study the cycle of behaviors, attitudes, and beliefs of spiritual practices that may influence ethics. (shrink)

We construct a nonlow2 r.e. degree d such that every positive extension of embeddings property that holds below every low2 degree holds below d. Indeed, we can also guarantee the converse so that there is a low r.e. degree c such that that the extension of embeddings properties true below c are exactly the ones true belowd.Moreover, we can also guarantee that no b ≤ d is the base of a nonsplitting pair.

This research examines the association between attitudes on cheating and cognitive moral development. In this research, we use Rest's (1979a) Defining Issues Test, the Attitudes on Honesty Scale (Authors) and Academic Integrity Index (Authors); the last two are adaptations of the DIT. A total of 220 students from three universities participated in the study (66 psychology majors and 154 business majors). The data indicate that 66.4 percent of the students reported that they cheated in high school, college, or both high (...) school and college. Psychology majors scored higher than business majors on both the Defining Issues Test (Rest, 1979a) and the Attitudes on Honesty Scale (AHS, Authors). Using factor analysis, we found significant associations between students' ratings of the importance considerations present in the three cheating scenarios and their estimates of whether cheating would occur (i.e., the Academic Integrity Index). Finally, using logistic regression, we found that the scores on the Attitudes on Honesty Scale and Academic Integrity Index associate with the self-reported cheating behavior of college students. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Justice Not GreedRichard A. HoehnJustice Not Greed Edited by Pamela Brubaker and Rogate Mshana Geneva: WCC Publications, 2010. 224 pp. $14.00The World Council of Churches (WCC) Advisory Group on Economic Matters (AGEM) advises the WCC and congregations on global economic issues. AGEM members from diverse backgrounds produced the papers in this volume. The introduction is by Rogate Mshana, WCC director for Peace, Justice, and Creation. Samuel Kobia, general (...) secretary of the WCC from 2004–9, introduces the rationale and role of AGEM in the global financial crisis. The book ends with a statement on just finance and the economy of life, adopted by the WCC Central Committee in September 2009. Justice Not Greed will be most useful in settings where there is interest in the intersection of ethics, the economic crisis, and Christianity in relation to the global economy, as well as among those who wish to follow the WCC. As expected [End Page 208] of conference papers, there is not a systematic development of an argument but overlapping ethical and economic analyses. All, however, are opposed to the status quo because of its manifest injustice, especially the impact on poor people.If one were to impose a thematic development, it might go something like this, allowing for individual differences among the authors. Decolonization has resulted in a lopsided, Western, capitalist economic system predicated on greed (Jan Pronk), described by other authors as a beast or a cancer (vivid but unhelpful metaphors since the crisis was caused by humans, not nature). The world lacks appropriate international structures. We need new global institutions, a new global financial architecture that is predicated on, or at least takes into account, justice. Congregations, the ecumenical movement, and the WCC could play a significant role in helping the United Nations move toward such a system.Several authors hope that the global crisis will provide a moment when such a change might become possible (e.g., Alexander Cobham’s “Blood-Stained Silver Lining”). Pamela K. Brubaker, Kim Yong-Bock, Roel Aalbersberg, Rienzie Perera, and Geevarghese Mor Coorilos examine questions related to the Bible, ethics, theology, a culture of “enough for all” (Musa Panti Filibus), the church as moral community, the ecumenical movement, and principles for an alternative economic system. Mariana Issa Zureikat argues for “econo-morals,” applying moral values to economic analyses. Thomas H. Kang advocates the capabilities approach of Amartya Sen and Martha Nussbaum. Marcos Arruda suggests an economy of world solidarity with the “gross happiness index” as a standard for measuring progress. While most chapters include economic analysis, John Dillon wades into some nitty-gritty causes of the current financial crisis, with a positive nod toward the (never adopted) Keynes plan for the Bretton Woods system of monetary management. Marie-Aimee Tourres lays out impacts on the developing world, as does Xiao Lian from a Chinese perspective. Most of these authors argue for such global solutions as a global reserve system and a global tax system.Justice Not Greed presents thoughtful, sometimes passionate papers that could form a basis for lively discussion. Yet real-world solutions often come down to the practice of democracy and political will. Unfortunately, it is not clear that the ecumenical movement possesses the will or the means to effect change because local organizing for political change is not a high priority at any level. [End Page 209]Richard A. HoehnChrist the Servant Lutheran ChurchCopyright © 2012 The Society of Christian Ethics... (shrink)

A flurry of technological advances in molecular, cellular and developmental biology during the past decade has provided a clearer understanding of mechanisms underlying phenotypic diversification. Building upon such momentum, a recent paper tackles one of the foremost topics in evolution, that is the origin of species‐specific beak morphology in Darwin's finches.1 Previous work involving both domesticated and wild birds implicated a well‐known signaling pathway (i.e. bone morphogenetic proteins) and one population of progenitor cells in particular (i.e. cranial neural crest), as (...) primary factors for establishing beak size and shape. But these results were limited in their ability to explain fully the morphogenetic bases of patterned outgrowth. So in a quest to identify novel genes whose expression correlated with differences in beak anatomy among Darwin's finches, a DNA microarray approach was undertaken using tissues harvested from the Galápagos Islands. The results are striking and point to a protein called calmodulin, which is a mediator of cellular calcium signaling, as a key determinant of beak length. BioEssays 29: 1–6, 2007. © 2006 Wiley Periodicals, Inc. (shrink)

An anthology of key sources related to the Catholic Church's official teaching about sexuality in the post-Vatican II era, along with commentaries from different perspectives on this teaching.

Levinas seamlessly unites philosophy and religion via ethics. By doing so he satisfies philosophy's quest for justification by finding it neither in epistemology nor aesthetics (nor in an escapist "fundamentalism") but in the responsibility of each person for each other and for all others. That is to say, the "ground" of meaning emerges neither in intellect nor imagination but in the moral responsibilities one person has for another and, beyond these already infinite obligations, in the justice - law and equality (...) - that such responsibilities require and engender. All of this is at the same time a consistent expression, indeed a profoundly mature expression of the ethical monotheist vision of traditional rabbinic Judaism and of non-mythological religious consciousness more generally. /// O pensamento de Emmanuel Levinas induz uma união perfeita entre Filosofia e Religião mediante a Ética. Nesta medida, o filósofo dá resposta à pergunta da Filosofia pela sua própria justificação, justificação essa que ele não encontra nem na epistemologia nem na estética (nem em qualquer forma de escapismo fundamentalista), mas na responsabilidade de cada pessoa por cada um e por todos. Or a isto equivale a dizerque o "fundamento" para o sentido não emerge nem do intelecto nem da imaginação, mas sim da responsabilidade moral que nos obriga a cada um diante dos outros e, para lá destas obrigações infinitas, nos compromete com a justiça - representada no princípio da legalidade e da equidade - requerida e engendrada por essas mesmas responsabilidades. Tudo isto, para o autor, é ao mesmo tempo expressão consistente, de facto, uma expressão profundamente madura da visão ética monoteísta do Judaísmo rabínico e, de uma forma mais geral, de toda a forma de consciência religiosa não mitológica. (shrink)

“Whatever is, is matter.” Is this all there is to materialism? Is it really nothing more than the result of a kind of metaphysical census? “We have looked around, and all we find is matter. The reports of souls and angels, God and separated intelligences, ideas and essences have all proven false. Whatever is, is matter.” Yet how would I ever come to know such a thing? The issue is not only that I cannot possibly take such a census. More (...) problematically, these purported non-material entities are “discovered” not by observation but through thought or reason. Therefore, a metaphysical census is not enough to discern the non-existence of such non-material beings. What is required for their denial is the very deployment of reason that conjures up their existence in the first place. Therein lies the danger for materialism: to have access to a tool—rational conceptualization—that is not entirely explicable materially. Materialism relies on abstraction just as much as its other. If materialism is not somehow involved with concepts and reason, then it turns out to be what is normally and more properly called myth or theology. Aristotle saw this clearly. If the investigation of nature does not appeal to thought, then “everything is from Night.” There is, then, a tremendous difference between Hesiod’s assertion, “First came Chaos,” and Thales’ position, “All is from water,” i.e., a difference between a mythical positing of a being that, as such, stands beyond reason, and the investigation into the principles that reason can discover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Juvenal: Satires, Book IRichard A. LaFleurSusanna Morton Braund, ed. Juvenal: Satires, Book I. Cambridge: Cambridge University Press, 1996. viii 1 323 pp. Cloth, $64.95; paper, $22.95. (Cambridge Greek and Latin Classics)This new text and commentary on Juvenal’s book 1 (Satires 1–5) is for two reasons a most welcome addition to the Cambridge Greek and Latin Classics series. First, Susanna Braund has published extensively and incisively on Roman satire, (...) Juvenal in particular, over the past fifteen years; her several articles and the books Beyond Anger: A Study of Juvenal’s Third Book of Satires (Cambridge 1988), Roman Verse Satire (Greece and Rome New Surveys in the Classics no. 23, Oxford 1992), and The Roman Satirists and Their Masks (Bristol 1996) have all made valuable contributions to our understanding of the genre. Second, modern editions of Juvenal with text and commentary are in short supply (J. Ferguson’s remains the best in English; see my combined review of his 1979 Macmillan and E. Courtney’s important but expensive, and textless, 1980 commentary in CJ 79 [1984] 257–62), and Braund’s work, while it includes only the satirist’s first book, not only offers enough material for an undergraduate course (nearly a thousand lines) but elucidates the volume’s thematic unity in a way that will enhance our students’ appreciation of Juvenal’s later books as well and of Roman poetry books in general.The book’s apparatus is standard for the Cambridge series: a succinct but helpful and up-to-date bibliography and brief index conclude the volume, and the forty-page introduction discusses Roman verse satire generally, Juvenal’s major predecessors (Lucilius, Horace, and Persius), the little we know for certain of Juvenal’s life, what Braund rightly characterizes as the overarching characteristics of his art—indignation, rhetoric, and epic—along with various details of style and meter, the Satires’ influence on subsequent literature, and finally the manuscript tradition. All of this is economically managed and cogent, not least the discussions on several pertinent topics: persona and the “autobiographical monologue as the chief mode of presentation” in satire as in the other “personal” genres of elegy, lyric, and epigram; indignatio and the “moral ambiguity of anger,” which must condition our response to Laronia in Satire 2, Umbricius in 3, and the other “unreliable satirist” figures who control so much of the rhetoric in Juvenal’s early books; and his exploitation of epic motifs from the [End Page 474] heroic past in depicting the sordid realities of contemporary Rome. One could go further with this last point: it is a major purpose of the epicisms in Juvenal’s programmatic first poem to define satire as anti-epic and its topsy-turvy world and all its players—the satirist included—as utterly anti-heroic. The satirist’s Rome, quintessentially vicious, is on the brink of destruction (omne in praecipiti vitium stetit, 1.149), on the eve of another Great Flood, in fact, like that survived by only Deucalion and Pyrrha (this is the point, deliberately recalling through ring composition the flood sequence in 1.81–84, of utere velis, / totos pande sinus at 1.149–50, a point missed by commentators generally and not just Braund, who explains the phrase simply as a grandiloquent “nautical metaphor” with the sense of “off you go at full pelt”). And yet the best this latter-day Lucilius can do, as he whimpers in Satire 1’s closing verses, is to decline his predecessor’s battle-wagon, helmet, and sword and wage war only against Rome’s villainous dead.The most profitable section of Braund’s introduction is her “Overview of Book I” (30–36), which thoughtfully surveys “the persistence and development” of several dominant themes and images that recur throughout the book: the city of Rome itself, its palaces and alleyways seething with corruption (“the Book is a catalogue of Rome’s vices”); the “degradation of the patron-client relationship (amicitia),” which can be viewed as book 1’s major unifying theme (see Illinois Classical Studies 4 [1979] 158–77); the “day in the life” motif, advancing the action from morning to night both within Satire... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Human Reproduction: Dominion and LimitsRichard A. McCormick S.J. (bio)The general struggle throughout Christian history has been to seek the proper balance between dominion and limits, intervention and nonintervention, givenness, and creativity. This struggle has worked itself out in six areas that touch human life. In this essay, I will revisit the Catholic tradition’s treatment of these in terms of dominion and limits to see whether we can discern developmental (...) patterns that might suggest an approach to issues pertaining to the sources of life (reproductive ethics) as we move into the next century.1. Abortion. The history of the treatment of abortion in the Catholic tradition is the history of an evaluation. This evaluation was somewhat muddied by [End Page 387] unclarity and inconsistency in the use of terms. Thus, some theologians distinguished three types of abortion: prevention of conception, abortion of an inanimate fetus, and abortion of an animated fetus. Others regarded all interventions into the life-giving process as homicides. Still others argued that termination of a nonanimated fetus was justified to save the life of the mother. And still others said such termination was anticipated homicide or the misuse of semen conceptum.Such unclarities and qualifications eventually vanished and produced an evaluation of fetal life that yielded to very few competing interests, what John Noonan (1970) referred to as “an almost absolute value.” There was some dominion or control, but the limits became increasingly clear and powerful.2. Individual and corporate self-defense. Augustine disallowed lethal individual or personal self-defense, but established the first elementary rules for war. Aquinas allowed both. Vitoria, Suarez, and others refined the criteria justifying war (jus ad bellum) and listed them as three: recovery of property, resistance to aggression, and vindication of injuries (injustices). Pius XII narrowed these to a single reason: national self-defense. The Challenge of Peace (NCCB 1983) moves away from the licitness of nuclear war and nuclear deterrence even for self-defense. Once again, the limits to the dominion over life in war grow stronger and more powerful even as the weapons of such dominion grow more powerful.3. Capital punishment. Over the centuries, Christian thinkers, such as Thomas Aquinas, permitted the use of capital punishment. Three justifications were proposed to found this right of the state: retribution, deterrence, and reform. In the past decades, however, these justifications have been seriously questioned. Both the American and Philippine bishops’ conferences have rejected all use of capital punishment. Most recently John Paul II (1995, n. 56, p. 709) adduces defense of society as the only possible justification for it and sees such cases as “very rare if not practically non-existent.”4. The preservation of life. The theme of a balance between dominion and limits is perhaps nowhere clearer than in the Catholic approach to life preservation. Catholic tradition does not accept our culture’s rejection of death. Rather it asserts that the facts that we are pilgrims, that Christ has overcome death and lives, and that we also will live with him yield a general value judgment on the meaning and value of life as we now live it: Life is a basic good but not an absolute one. It is basic because, as the Congregation for the Doctrine of the Faith (1980, p. 511) worded it, it is the “necessary source and condition of every human activity and of all society.” It is not absolute because there are higher goods for which life can be sacrificed—e.g., the glory of God, salvation of souls, service of one’s brethren, and the like. Thus in John (15:13): “There is no greater love than this: to lay down one’s life for one’s friends. John Paul II (1995, n. 47, p. 706) briefly summarizes this in Evangelium Vitae: “The life of the body in its earthly state is not an absolute good for the believer.” This value [End Page 388] judgment has immediate relevance for care of the ill and dying: Not all means must be used to preserve life.Thus the Catholic tradition has moved between two extremes: medico-moral optimism or vitalism (which preserves life with all means, at any cost... (shrink)

'Tis true governments cannot be supported without great charge, and it is fit everyone who enjoys a share of the protection should pay out of his estate his proportion for the maintenance of it. But still it must be with his own consent, i.e., the consent of the majority giving it either by themselves or their representatives chosen by them. For if any one shall claim a power to lay and levy taxes on the people, by his own authority, and (...) without such consent of the people, he thereby invades the fundamental law of property and subverts the end of government. For what property have I in that which another may by right take when he pleases to himself. (shrink)

Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James Phelan, (...) and Wayne Booth; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into four sections, with introductory matter and questions for discussion, this accessible anthology represents the most crucial work today exploring the interdisciplinary connections between literature, religion and philosophy. (shrink)

Three of the most eminent Catholic moral theologians in this country have gathered together in one volume a valuable collection of 25 of the most important articles in th field of feminist ethics and the Catholic moral tradition.