Recent studies indicate that mammalian chromosomes contain discretecis‐acting loci that control replication timing, mitotic condensation, and stability of entire chromosomes. Disruption of the large non‐coding RNA gene ASAR6 results in late replication, an under‐condensed appearance during mitosis, and structural instability of human chromosome 6. Similarly, disruption of the mouse Xist gene in adult somatic cells results in a late replication and instability phenotype on the X chromosome. ASAR6 shares many characteristics with Xist, including random mono‐allelic expression and asynchronous replication timing. (...) Additional “chromosome engineering” studies indicate that certain chromosome rearrangements affecting many different chromosomes display this abnormal replication and instability phenotype. These observations suggest that all mammalian chromosomes contain “inactivation/stability centers” that control proper replication, condensation, and stability of individual chromosomes. Therefore, mammalian chromosomes contain four types ofcis‐acting elements, origins, telomeres, centromeres, and “inactivation/stability centers”, all functioning to ensure proper replication, condensation, segregation, and stability of individual chromosomes. (shrink)

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

Vaesen infers unique properties of mind from the appearance of specific cultural innovation – a correlation without causal direction. Shifts in habitat, population density, and group dynamics are the only independently verifiable incentives for changes in cultural practices. The transition from Acheulean to Late Stone Age technologies requires that we consider how population and social dynamics affect cultural innovation and mental function.

Leibniz’s claim that we live is the best of all possible worlds is in contradiction with our experience, which is why we tend to maintain that the world would become better if at least some of its properties and characteristics were different. Leibniz criticized such an approach and argued that every attempt at changing the world would make it worse, or even impossible. His claim seems to be in contradiction with the Christian belief that our world is contaminated with sin, (...) but it will be renewed in the end to become the reality of salvation, i.e. the best of all possible realities. This article puts forward two arguments: (1) Leibniz’s claim is not in contradiction with the Christian belief in salvation; (2) Leibniz’s claim is in contradiction with the human experience of the world because it is a result of an intellectual speculation based on the false assumption that the structure of the human mind adequately corresponds to the mind of God. (shrink)

Hilde Lindemann argues that personhood is the shared practice of recognizing and responding to one another. She calls this practice holding. Holding, however, can fail. Holding failure, by stereotyping for example, can inhibit others’ epistemic confidence and ability to recall true beliefs as well as create an environment of racism or sexism. How might we avoid holding failure? Holding failure, I argue, has many epistemic dimensions, so I argue that moral encroachment has the theoretical tools available to avoid holding failures. (...) The goal of this paper, therefore, is to articulate and understand the epistemology of holding in an attempt to remedy holding failure. I show that the virtue of wokeness emerges from an epistemic environment tainted with moral encroachment. I argue that as long as an individual is woke, she will have a tendency to avoid holding failures. Wokeness and moral encroachment, consequently, are fundamental to the epistemology of holding and consistent proper holding. (shrink)

A sourcebook for developing and facilitating collaborative groups capable of continuously adapting to anticipate the evolving learning needs of students. Based on a theoretical foundation of schools as complex systems in which linear management models are no longer sufficient.

Much of the climate ethics discussion centers on considerations of compensatory justice and historical accountability. However, little attention is given to supporting and defending the Beneficiary Pays Principle as a guide for policymaking. This principle states that those who have benefitted from an instance of harm have an obligation to compensate those who have been harmed. Thus, this principle implies that those benefitted by industrialization and carbon emission owe compensation to those who have been harmed by climate change. Beneficiary Pays (...) is commonly juxtaposed with Polluter Pays Principle and the Ability to Pay Principle in the relevant literature. Beneficiary Pays withstands objections that raise suspicion for the latter two. (shrink)

International relations are in constant turbulence. Globalisation, the rise and fall of superpowers, the fragilisation of the EU, trade wars, real wars, terrorism, persecution, new nationalism and identity politics, climate change, are just a few of the recent disturbing developments. How can international issues be understood and addressed from a Christian faith perspective? In this book answers are presented from various Christian traditions: Neo-calvinism, Catholic social teaching, critical theory and Christian realism. The volume offers fundamental theological and Christian philosophical perspectives (...) on international relations and global challenges, case studies about inspiring Christian leaders such as Robert Schuman, Dag Hammarskjöld, Abraham Kuyper and prophetic critiques of supranational issues. (shrink)

There is a tendency to prune the record of restrictions on the freedom of thought and expression in fifth-century Athens. K. J. Dover has demonstrated that many of the stories of attacks on intellectuals rest on little more than flimsy speculation. Similarly there has been a reluctance to accept the historicity of the several restrictions on comedy recorded by scholiasts. Thus, for example, H. B. Mattingly has expressed doubts about Morychides' decree, and S. Halliwell has rejected Antimachus' decree as a (...) fiction and has adopted an agnostic attitude towards Syracosius' decree. But one cannot sweep all the references aside as fallacious inferences. This short paper looks first at the evidence that Cleon initiated a legal action against Aristophanes after the production of the The Babylonians, in the light of what the Old Oligarch wrote about curbs on comedians. Secondly, the historicity of Syracosius' decree will be tested by an attempt to define its nature and purpose in its political context. This exercise will show that circumstantial evidence adduced against the historicity of the decree has no compelling force. (shrink)

Originally published in Proceedings of the British Academy 60 (1974), 339-359.

All of us had fallen from 100 stories.Falling is rarely a good thing. It is something to avoid for safety, and such avoidance, for those of us fortunate enough to be in good health, has been burned into the unconscious memory of our muscles and bones. Unless we find ourselves in high places, or on some kind of precipice, falling tends not to be on the mind. It is, most of the time, a surprise.But it is also always a possibility, (...) in part because of one of those characteristics that define the human—our upright posture. Without this trait that. (shrink)