Intracellular bacteria were recently shown to employ eukaryotic prenylation system for modifying activity and ensuring proper intracellular localization of their own proteins. Following the same logic, the proteins of viruses may also serve as prenylation substrates. Using extensively validated high-confidence prenylation predictions by PrePS with a cut-off for experimentally confirmed farnesylation of hepatitis delta virus antigen, we compiled in silico evidence for several new prenylation candidates, including IRL9 and few other proteins encoded by Herpesviridae, Nef, E1A, NS5A, PB2, HN, L83L, (...) MC155R, other Poxviridae proteins, and some bacteriophages of human associated bacteria. If confirmed experimentally, these findings may aid in dissection of molecular functions of uncharacterized viral proteins and provide a novel rationale for statin and FT/GGT1-based inhibition of viral infections. Prenylation of bacteriophage proteins may aid in moderation of microbial infections. Many human viruses, including HCV, HIV1, ASFV, and a number of Adeno-, Pox-, and herpesviruses, including CMV, encode the substrates for mammalian prenylation enzymes. Prenylation is advantageous for viral infection; its suppression by FT/GGT and FPPS inhibitors has antiviral effects. In bacteriophages, prenylation may aid in moderation of microbial infections. (shrink)

Straipsnyje svarstomas teorinis judesys, kuriuo Emmanuelis Levinas grindë savàjà asmens tapatumosampratà, prieðingà Vakarø filosofijos klasikiniame racionalizme ir fenomenologijoje susiklosèiusiossavimonës kaip sàmonës tapatumo sau prielaidai. Kanto asmens tapatumo koncepcija taip pat liekaðioje „antileviniðkoje“ paradigmoje, taèiau Levinas pasitelkia ketvirtàjà Kanto antinomijà kaip iðlaisvinanèià subjektyvumà ið laiko spàstø. Straipsnyje keliamas klausimas, kaip Levinas perðoka nuo dinamiðko laiko sekmens problemos prie subjekto tapatumo kaip jo socialumo klausimo. Koká vaidmenáðioje naujoje asmens tapatumo sampratoje vaidina Fiodoro Dostojevskio romanø kai kuriø veikëjøvertybinëms prielaidoms labai artima Levino subjekto (...) pasyvumo, paþeidþiamumo ir apsëstumo samprata? Kaip ji iðplaukia ið ketvirtosios Kanto antinomijos pamokø? Vieniðas filosofinis subjektas negalikito momento kitybës aptikti pats savyje. Levino filosofinis subjektas kito momento kitybæ randa kitame asmenyje. Taip laikas sukuriamas. Levinas, susiedamas asmens tapatumà su nauja laiko samprata,suteikia jam socialumo matmená. Autorë straipsnyje árodinëja tezæ, kad Levino subjekto tapatumosteigèiai didþiausià átakà turëjo Dostojevskio romanuose suformuluota þmogiðkosios brolybës samprata. Jos paveiktas Levinas formuluoja naujà asmens tapatumo savimonæ, todël jo filosofijoje pasyvusapsëstasis kitu subjektas yra amþinas Odisëjas, niekada nebegráþtantis pats á save ir nebesutampantissu savimi. Toks teorinis judesys, autorës manymu, tampa galimas, kai Levinas, sekdamas Kanto ketvirtàja antinomija, savo subjektà iðlaisvina ið dinaminës laiko tëkmës panèiø.Pagrindiniai þodþiai: ketvirtoji Kanto antinomija, Levinas, Dostojevskis, subjekto tapatumas. (shrink)

Straipsnyje svarstoma ðiuolaikinës normatyviosios etikos paieðkos galimybë, pasitelkiant Karlo Otto Apeliotokio bandymo pavyzdá ir suprieðinant já su Jürgeno Habermaso diskurso etika bei Maxo Weberio irKarlo Raimundo Popperio politinës moralës projektais. Autorë pripaþásta, kad Apelio pastangos suteiktiðiuolaikinei etikai vieningà normatyviná pagrindà iðkrenta ið bendros á vertybiø pliuralizmà linkstanèiosðiuolaikinës etikos perspektyvos. Kita vertus, jos manymu, siekiant iðsaugoti Kanto etikos formaliuosiusaspektus, jo transcendentalines intencijas, galima nepastebëti svarbiø Kanto etikos turinio aspektø.Mûsø galva, formalus procedûriðkumas ar normatyvumas neiðsemia Kanto etikos galimybiø.Pagrindiniai þodþiai: Apelis, Weberis, Popperis, (...) ðiuolaikinë normatyvioji etika, moralë ir politika. (shrink)

Ðio straipsnio pavadinime uþkoduota ir tyrimo problema. Èia bus svarstomas filosofijos ir literatûrossuartëjimo prieigø dekonstrukcinis tyrimas Jacques Derrida postfilosofijoje. Kantas simbolizuoja klasikinæ filosofo, Kafka – literato laikysenà. Taèiau tai tik straipsnio autorës iðmonë. Bus atsispirta nuo to,kaip Derrida perskaito Kafkos parabolæ Prieð ástatymà romane Procesas. Autorë pripaþins, kad ið tiesøsodieèio kaip kantininko ir durininko kaip paties Derrida suprieðinimas leidþia geriau suvokti Derridaiðrastos sàvokos différance konotacijas. Kita vertus, taip suprasta skirtis iðveda á singuliarumo, paraðo,paslapties sàvokø judëjimà Derrida tekstuose. Taèiau lieka neaiðku, (...) ar ið tiesø Derrida neprieðtaraujasavo teiginiui, kad raðymas vyksta anapus filosofijos ir literatûros, kai prieina prie iðvados, kad sodietis--kantininkas negalëjo suprasti jam skirto áëjimo singuliarumo, nes turëjo problemø su literatûra. Ar taireiðkia, kad literatûra, skirtingai nei filosofija, lieka atvira paslapèiai ir neþinojimui? O filosofija tampasusijusi su þinojimu ir paslapties áminimu? Autorës nuomone, paties Derrida hermeneutikos dekonstrukcija knygoje Pentinai: Nietzsche’s stiliai tokiai iðvadai prieðtarautø.Pagrindiniai þodþiai: differénce, Derrida, Kafka, sodietis-kantininkas, filosofija ir literatûra. (shrink)

This article concentrates on two main interpreta- tions of Friedrich Nietzshe's philosophy: hermeneuti- cal , originated in Martin Heidegger's book "Nietzsche" and deconstnlctive -, elaborated in Jacques Derrida's book "Esperon: Le Styles de Nietzsche. Spurs. Nietzshe's Styles".and his article "Interpreting Signatures : Two Questions". The author of the article considers that the idea of in- verted platonism as a main paradigm of Nietzsche's thought is original Heidegger's idea, underlying his interpretation of Nietzsche as a last methaphysisian in Western thought. Derrida, (...) interpreting the same one page fragment "History of an Error" from Nietzche's work "Twilight o f the Idols" opposed Heidegger's intention to unite the diversity o f Nietzsche's thought into one paradigmatic schema. Author of the article considers, that his deconstructive efforts clearly exposed, that Heidegger's interpetation neglecting the pliuralistic diversity of Nietzsche's philosophys is influenced more by his longing for axi- omatic unity common to methaphysical thought than by original Nietzsche's thinking. Raktiniai iodiiai: Platonizmas, ~pvertiina.~, pa- skutinis nzetapzikas, Nietzsclze b stilius. (shrink)

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong’s presumption that Nietzsche’s political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche’s thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche’s thought. The article comes to the conclusion that (...) in the scope of recent investigation there is not much sense in raising the question whether Nietzsche’s political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in. (shrink)

The transition to a low carbon economy demands new strategies to enable organizations to take advantage of the potential for “green” growth. An organization's environmental stakeholders can provide opportunities for growth and support the success of its low carbon strategies, as well as potentially acting as a constraint on new initiatives. Building environmental capabilities through engagement with environmental stakeholders is conceptualized as an important aspect for the success of organizational low carbon strategies. We examine capability building across a range of (...) sectors affected by the sustainability agenda, including construction, rail, water, and health care. We identify a number of emergent environmental stakeholders and explore their engagement with the development of environmental capabilities in the context of the transition toward a low carbon economy. Our conceptual framework offers a categorization of environmental stakeholders based on their position in relation to a focal organization and the potential for the development of environmental capabilities. (shrink)

This article is based on the presupposition that postmodern philosophy has been largely influenced by Nietzsche's writings. The author raises the question of how Nietzsche and postmodern philosophy are interpreted in the contemporary philosophical discourse in Lithuania. The conclusion drawn is that many philosophy critics in Lithuania are interested in Nietzsche's philosophy (Mickevižius, Sodeika, Šerpytytè, Sverdiolas, Baranova) and in the problems of postmodern philosophy (Keršytè, Rubavižius, Žukauskaité, Serpytytè, Šverdiolas, Baranova, Norkus). The article also raises a second crucial question: (...) beyond the critics, are there any truly authentic postmodern thinkers in Lithuania? This article's main hypotheses is that Arvydas Šliogeris' philosophy is the best and perhaps the only example of original Lithuanian postmodern thought; it is based on, and interconnected with, the deeply inherited roots of existential thought in Lithuanian philosophical culture. The arguments for these hypotheses are as follows: first, Šliogeris is the first philosopher in Lithuania who has tried to reason in an interdisciplinary manner, e. g. trying to overcome the modernistic distinction between philosophy and the arts (especially literature, poetry, and the visual arts); secondly, Šliogeris's philosophizing is indispensable to his writings— his texts are examples of an experience of writing as thinking and thinking as writing; thirdly, following Deleuze's presupposition that the philosopher is a creator, one can see this creative aspect in Šliogeris's approach. His texts show how it is possible to synthesize insights from philosophy and poetry. (shrink)

In his Prince of Networks, Graham Harman reconstructs Latourian critique of concepts of potentiality and virtuality with which he claims to agree. This seems striking because Latour’s arguments seem to be exactly those Harman rejects in his other writings as overmining. Furthermore, this critique of potentiality and virtuality creates a dividing line between Harman and Bryant’s Democracy of Objects, where the concept of virtual plays a central role. In this article, I will explore this debate, focusing on how the concept (...) of virtuality works in the context of the ontological realism that Object-Oriented Ontology is. To do this, I will first present Bryant’s notion of virtuality focusing on the problem of the individuality of the object. Then I will explore Latourian–Harmanian arguments against virtuality and show that the main issue Harman has with virtuality has to do with the agency of objects. Therefore, I claim that the main dividing line between Bryant’s and Harman’s versions of Object-Oriented Ontology is the difference between the two notions of agency. (shrink)

Šiame straipsnyje siekiama atsakyti į klausimą, kas galėtų susieti filosofiją ir vizualiuosius bei žodinius menus. Ar įmanoma ir jei taip, tai kaip įmanoma reflektuoti visus menus kaip vieno kūrybinio įvykio momentus? Siekiant atsakyti į šį klausimą, pirma, aptariamas logikos ir kūrybiškumo susikertant menui ir filosofijai susidūrimas, antra – žodžio ir vaizdo nebendramatiškumas, surastas / išrastas belgų siurrealisto René Magritte’o ir reflektuotas Michelio Foucault. Čia sugrįžtama prie klasikinio F. Niezsche’s disputo su Sokratu apie logikos ir kūrybiškumo priešpriešą ir siekiama atsakyti į (...) klausimą, kurią pusę – Sokrato ar F. Nietzsche’s – paremia šioje diskusijoje Gilles’is Deleuze’as ir Félixas Guattari. Atrodytų, kad jie suderina logiką ir kūrybiškumą, pastebėdami, kad menas nėra nei mokslinio mąstymo, nei filosofijos koreliatas ar papildas, kad trys minties formos – menas, mokslas ir filosofija – turi po nepriklausomą specifinę kryptį, Kita vertus, interpretuodamas I. Kantą, G. Deleuze’as pastebi disharmoniją tarp vaizduotės, supratimo ir proto, ir, sekdamas Antonino Artaud’o įžvalgomis, jis išskiria naują minties tipą kaip tarpinę teritoriją tarp žodžio ir vaizdo. (shrink)

Deleuze and Beckett. S. E. Wilmer and A. Žukauskaitė, Eds. Palgrave Macmillan; 2015. 253 p. ISBN -10: 1137481137.

Le mot «milieu» est précieux pour souligner que les installations humaines – l’architecture, la ville – tiennent compte de leur environnement, naturel ou bâti. Avant de configurer «un monde», l’art humain configure un lieu et même l’élit et le transfigure en le métamorphosant, faisant de milieux donnés des «lieux» habitables voire mémorables aux multiples formes de délimitations, d’échanges et de devenir. La notion de milieu habité est mise en perspective et pensée en termes de limites, passages, liens et métamorphoses.

Any great new theoretical framework has an epistemological and an ontological aspect to its philosophy as well as an axiological one, and one needs to understand all three aspects in order to grasp the deep aspiration and idea of the theoretical framework. Presently, there is a widespread effort to understand C. S. Peirce's (1837–1914) pragmaticistic semeiotics, and to develop it by integrating the results of modern science and evolutionary thinking; first, producing a biosemiotics and, second, by integrating it with the (...) progress in cybernetics, information science, and system theory to create a cybersemiotics. In this paper, we focus on the understanding of the evolution of the universe that Peirce produced as an alternative to the mechanistic view underlying classical physics and try to place man in an evolving universe as a creative, aesthetical agent. It is true that modern non-equilibrium physics has made a modern foundation for a profound physical understanding of the basic evolutionary processes in the universe. But science still has not produced a theory that can explain how the creativity of the universe could produce signification, interpretation, and first-person consciousness. To this end, Peirce's thoughts on agapastic evolution coupled with the aesthetically influence of the growth of ideas and reasonableness on man could make a contribution. (shrink)

in a recent article entitled “Hume on the Passions,” Stephen Buckle opens with the claim that Hume’s theory of the passions has largely been neglected. “Apart from a couple of famous sections in the Treatise concerning the sources of action,” he writes, “the subject matter has rarely excited interest.”1 His analysis of why the subject of the passions in Hume has been uninspiring points to the fact that readers have largely misunderstood the point of Hume’s theory. They usually regard the (...) account as yet another mechanistic analysis of the passions in the vein of seventeenth-century science, alongside the offerings of Malebranche, Hobbes, and Spinoza. Buckle is right to point out that there is a.. (shrink)

The doctrine of idols is one of the most famous aspects of Bacon's thought. Yet his claim that the idols lead to madness has gone almost entirely unnoticed. This paper argues that Bacon's theory of idols underlies his diagnosis of the contemporary condition as one of ‘universal madness’. In contrast to interpretations that locate his doctrine of error and recovery within the biblical narrative of the Fall, the present analysis focuses on the material and cultural sources of the mind's tendency (...) towards error. It explains the idols in terms of Bacon's materialist psychology and his exposé of the debilitating effects of language and traditional learning. In so doing, it highlights the truly radical nature of the idols. For Bacon, the first step towards sanity was to alert people to the prevailing madness. The doctrine of idols was intended as a wake-up call, preparing the way for a remedy in the form of his new method of inquiry. The paper concludes by indicating how Bacon's method aimed to treat ‘universal madness’, and it suggests that his diagnosis influenced John Locke. (shrink)

Мета. Стаття являє собою філософсько-антропологічну репрезентацію ідеї духовності в трилогії "Фундація" американського письменника-фантаста, філософа, популяризатора науки Айзека Азімова. Теоретичний базис. Дослідження базується на розумінні світоглядних імперативів творчості А. Азімова, які висвітлюють його філософсько-антропологічне бачення духовності як історично усталеної властивості раціонально організованого суспільства і ключову умову його прогресивної еволюції. Емерджентність, стохастичність і евентуальність розвитку сучасного глобального соціуму виводить зміст філософсько-антропологічних ідей А. Азімова на принципово новий рівень розуміння подальшого розвитку людства. Артикуляція А. Азімовим ідеї духовності в трилогії "Фундація" дозволяє визначити філософсько-антропологічну (...) концепцію письменника у всій повноті її соціального, філософського, екзистенціального та аксіологічного вимірів. Наукова новизна. Автори обґрунтували доцільність та актуальність розгляду ідеї духовності в трилогії А. Азімова "Фундація" в смисловому полі філософської антропології. Показано, що філософська антропологія А. Азімова має чітко виражене телеологічне "навантаження". В інтерпретації письменника людина майбутнього – це не "постлюдина" зі зміненою за допомогою спеціальних технологій біологічною природою, а людина, орієнтована на духовний розвиток і самовдосконалення, що базуються на одвічних цінностях, зафіксованих у ментальному коді Homo sapiens – щасті, любові, свободі, гідності, незалежності, патріотизмі. Висновки. "Фундація" – твір багатоплановий, сюжетно насичений, композиційно мозаїчний, поліфонічний, у якому, на перший погляд, важко визначити якусь домінантну ідею. У процесі дослідження встановлено, що в творчості А. Азімова одним із основних змістових центрів є філософсько-антропологічний дискурс, у просторі якого значну увагу приділено духовності людини. (shrink)