Daily rhythms in the rate and specificity of protein synthesis occur in most mammalian cells through an interaction between cell‐autonomous circadian regulation and daily cycles of systemic cues. However, the overall protein content of a typical cell changes little over 24 h. For most proteins, translation appears to be coordinated with protein degradation, producing phases of proteomic renewal that maximize energy efficiency while broadly maintaining proteostasis across the solar cycle. We propose that a major function of this temporal compartmentalization—and of (...) circadian rhythmicity in general—is to optimize the energy efficiency of protein synthesis and associated processes such as complex assembly. We further propose that much of this temporal compartmentalization is achieved at the level of translational initiation, such that the translational machinery alternates between distinct translational mechanisms, each using a distinct toolkit of phosphoproteins to preferentially recognize and translate different classes of mRNA. (shrink)

For forty years, Harvey Mansfield has been worth reading. Whether plumbing the depths of MachiavelliOs Discourses or explaining what was at stake in Bill ClintonOs impeachment, MansfieldOs work in political philosophy and political science has set the standard. In Educating the Prince, twenty-one of his students, themselves distinguished scholars, try to live up to that standard. Their essays offer penetrating analyses of Machiavellianism, liberalism, and America., all of them informed by MansfieldOs own work. The volume also includes a bibliography of (...) MansfieldOs writings. (shrink)

This book reinvents the philosophy of religion, investigating how social actors perceive necessities and grapple with accidents that disrupt them. Loewen draws upon on the work of Derrida and critical theorists of religion to argue that the usual commitments to categories structured by theism no longer prevent cross-cultural studies of “evil.”.

ABSTRACT This paper proposes a vision of rhetoric as metaphysical enactment. This position contrasts with traditionally accepted views of rhetoric as phenomenological practice, evidenced prominently in contemporary rhetorical theory. I advance a framework that employs metaphorical accommodation and indicates a way that rhetoric can be situated as a perpetually productive force. The analytic tradition affords a method and vocabulary that when placed in conversation with rhetorical studies offers an alternative for viewing rhetoric as metaphysical enactment. I determine that rhetorical theory (...) should engage with rhetoric as a measure of action, activity, and vitality that raises our awareness and connects us. (shrink)

Corey W. Dyck presents a new account of Kant's criticism of the rational investigation of the soul in his monumental Critique of Pure Reason, in light of its eighteenth-century German context. When characterizing the rational psychology that is Kant's target in the Paralogisms of Pure Reason chapter of the Critique commentators typically only refer to an approach to, and an account of, the soul found principally in the thought of Descartes and Leibniz. But Dyck argues that to do so is (...) to overlook the distinctive rational psychology developed by Christian Wolff, which emphasized the empirical foundation of any rational cognition of the soul, and which was widely influential among eighteenth-century German philosophers, including Kant. In this book, Dyck reveals how the received conception of the aim and results of Kant's Paralogisms must be revised in light of a proper understanding of the rational psychology that is the most proximate target of Kant's attack. In particular, he contends that Kant's criticism hinges upon exposing the illusory basis of the rational psychologist's claims inasmuch as he falls prey to the appearance of the soul as being given in inner experience. Moreover, Dyck demonstrates that significant light can be shed on Kant's discussion of the soul's substantiality, simplicity, personality, and existence by considering the Paralogisms in this historical context. (shrink)

Nathan R. Colaner articulates a notion of knowledge that is characteristically Aristotelian without being dependent on his metaphysics. Simultaneously, Colaner places Aristotle’s epistemology in dialogue with modern thinkers’ works to create a bridge between classical and modern philosophy.

Much philosophical thinking about religion in the Anglophone world has been hampered by the constraints of Eurocentrism, colonialism and orientalism. Addressing such limitations head-on, this exciting collection develops models for exploring global diversity in order to bring philosophical studies of religion into the globalized 21st century. Drawing on a wide range of critical theories and methodologies, and incorporating ethnographic, feminist, computational, New Animist and cognitive science approaches, an international team of contributors outline the methods and aims of global philosophy of (...) religion. From considering the importance of orality in African worldviews to interacting with Native American perspectives on the cosmos and investigating contemplative studies in Hinduism, each chapter demonstrates how expertise in different methods can be applied to various geographical regions, building constructive options for philosophical reflections on religion. Diversifying Philosophy of Religion raises important questions regarding who speaks for and represents religious traditions, setting the agenda for a truly inclusive philosophy of religion that facilitates multiple standpoints. (shrink)

The expression "Thy heavens" included for him that universe whose existence was demonstrated by the "Moon and the stars." Evidently it was a song composed..

This book examines the politics, philosophy, and history of Chinese power, focusing on social, strategic, and diplomatic trends that have shaped China for over three thousand years. By probing political and philosophical trends, it provides an alternative analysis for the rise of contemporary China.

Between Faith and Belief builds significantly on Schrijvers’s earlier work Ontotheological Turnings?1 In his earlier work, Schrijvers argues that traces of ontotheology remain among French phenomen...

The Heythrop Journal, Volume 63, Issue 3, Page 414-424, May 2022.

This article will examine the religious phenomenology of Max Scheler as it is found in his essay on repentance. In outlining Scheler’s understanding of repentance, I shall note his attempt at defining the phenomenon, as well as the presuppositions to and outcomes of this religious act. With this foundation laid, I shall then offer two critiques. First, Scheler’s rendering of repentance limps in not accounting for the cyclical and repeatable nature of repentance, to which human experience and Scheler’s own broader (...) philosophy attest. Second, Scheler’s essay does not consider the role of other persons both in leading one to repentance and in completing the process. As with the first critique, both human experience and Scheler’s own personalist philosophy testify to the necessary role of other persons. These lacunae detract from the otherwise rich phenomenological account. (shrink)

This article considers the positions of Gabriel Marcel and Thomas Aquinas on self-knowledge and argues for a synthesis between them. The basis of this Marcelian-Thomistic synthesis is their common understanding of the self as inherently in relation to that which is other and in the necessity of activation for self-knowledge to occur. The divergence between these thinkers occurs in regard to the process of activation. While Aquinas presents an Aristotelian account of activation rooted in his understanding of cognition, Marcel offers (...) a broader vision of activation that gives pride of place to intersubjectivity. A Marcelian-Thomistic synthesis preserves the Aristotelian systematization of Aquinas, while adding Marcel’s expanded understanding of activation and his prioritization of intersubjectivity. Such a synthesis allows for a treatment of self-knowledge that is metaphysically systematic and true to lived experience. (shrink)

An extensive body of Chinese philosophical thought suggests a redefinition of international security in terms of a non-threatening formulation of Comprehensive Security. In one culture viewed as particularly 'strategic', i.e. Chinese culture, we find strong traditions of inclusive, non-aggressive forms of security. Mo Tzu and the school of Mohism (5th-3rd centuries BC) developed a rigorous body of thought and practice based on universal regard, the protection of small states, and disesteem for aggressive wars. This is paralleled by a more general (...) emphasis in the classical Chinese philosophical and political tradition on the means of civilisation (wen) over the methods of brute warfare (wu). In modem regional crises such as the dispute between Taiwan and the PRC (People's Republic of China), it is crucial to engage the wen (cultured) aspect of the political tradition. In this context, deterrence of aggression by reciprocal threats is only a short-term solution. (shrink)

This essay examines Karl Rahner’s theology of sin, specifically his unique rendering of original sin. Before advancing to this specific consideration of original sin, I shall seek to situate his overall theology of sin within his thinking on human freedom. Following this, Rahner’s Mariology will be described and shown to be more or less compatible with traditional Marian teachings. The crux of this essay will argue that Rahner’s rendering of original sin creates a tension with the Mariology that he and (...) the church espouse. Therefore, revision or addition to either Rahner’s Mariology or theology of original sin appears necessary for greater theological coherence. (shrink)

Building upon Nancy Cartwright's discussion of models in How the Laws of Physics Lie, this paper addresses solid state research in transition metal oxides. Historical analysis reveals that in this domain models function both as the culmination of phenomenology and the commencement of theoretical explanation. Those solid state chemists who concentrate on the description of phenomena pertinent to specific elements or compounds assess models according to different standards than those who seek explanation grounded in approximate applications of the Schroedinger equation. (...) Accurate accounts of scientific debate in this field must include both perspectives. (shrink)

BackgroundAs a discipline, neuroethics addresses a range of questions and issues generated by basic neuroscientific research, and its use and meanings in the clinical and social spheres. Here, we present Part 4 of a four-part bibliography of the neuroethics literature focusing on clinical and social applications of neuroscience, to include: the treatment-enhancement discourse; issues arising in neurology, psychiatry, and pain care; neuroethics education and training; neuroethics and the law; neuroethics and policy and political issues; international neuroethics; and discourses addressing "trans-" (...) and "post-" humanity.MethodsTo complete a systematic survey of the literature, 19 databases and 4 individual open-access journals were employed. Searches were conducted using the indexing language of the U.S. National Library of Medicine. A Python code was used to eliminate duplications in the final bibliography.ResultsWhen taken with Parts 1-3, this bibliography aims to provide a listing of international peerreviewed papers, books, and book chapters published from 2002 through 2016. While seeking to be as comprehensive as possible, it may be that some works were inadvertently and unintentionally not included. We therefore invite commentary from the field to afford completeness and contribute to this bibliography as a participatory work-in-progress. (shrink)