The Transforming growth factor beta (TGF‐β) family of secreted proteins regulates a variety of key events in normal development and physiology. In mammals, this family, represented by 33 ligands, including TGF‐β, activins, nodal, bone morphogenetic proteins (BMPs), and growth and differentiation factors (GDFs), regulate biological processes as diverse as cell proliferation, differentiation, apoptosis, metabolism, homeostasis, immune response, wound repair, and endocrine functions. In Drosophila, only 7 members of this family are present, with 4 TGF‐β/BMP and 3 TGF‐β/activin ligands. Studies in (...) the fly have illustrated the role of TGF‐β/BMP ligands during embryogenesis and organ patterning, while the TGF‐β/activin ligands have been implicated in the control of wing growth and neuronal functions. In this review, we focus on the emerging roles of Drosophila TGF‐β/activins in inter‐organ communication via long‐distance regulation, especially in systemic lipid and carbohydrate homeostasis, and discuss findings relevant to metabolic diseases in humans. -/- . (shrink)

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

A record of the words and teachings of Confucius, _The Analects_ is considered the most reliable expression of Confucian thought. However, the original meaning of Confucius's teachings have been filtered and interpreted by the commentaries of Confucianists of later ages, particularly the Neo-Confucianists of the Song dynasty, not altogether without distortion.In this monumental translation by Professor D. C. Lau, an attempt has been made to interpret the sayings as they stand. The corpus of the sayings is taken as an (...) organic whole and the final test of the interpretation rests on the internal consistency it exhibits. In other words, _The Analects_ is read in the light of _The Analects._This results in a truer understanding of Confucius' thought than the traditional interpretation and paves the way for a re-assessment of its importance in the history of Chinese thought and its relevance to the present day world.This volume also contains an introduction to the life and teachings of Confucius, and three appendices on the events in the life of Confucius, on his disciples, and on the composition of _The Analects._. (shrink)

As his student, colleague, and friend, my learning process with Robert Neville has experienced two stages of perplexity, which I think represent to a large extent other scholars' similar experience of engaging Neville's thought. The two stages can be described as follows. First, given their familiarity with existing divisions of human knowledge of religion within modern research universities, scholars reading Neville's work may be confused by questions concerning its disciplinary nature, or what it is all about. Is it theology, philosophy, (...) or religious studies? Second, however, after reading and thinking hard with Neville for a longer time, scholars may begin to question why we need those divisions at all.These... (shrink)

With the development of positive psychology, prosocial behavior has received widespread attention from researchers. Some studies have shown that emotion has a significant influence on individual prosocial behavior, but little research has studied the effect of different types of empathy on college students’ prosocial behaviors. The current study examined the mediating effects of gratitude among the associations between different types of empathy and prosocial behavior among Chinese college students. For the study, we used the Prosocial Tendency Measurement questionnaire, the Hebrew (...) version of Interpersonal Reactivity Index-C, and The Gratitude Questionnaire that investigated 1,037 participants. The results indicated that gratitude played a mediating role between perspective-taking and prosocial behavior, fantasy and prosocial behavior, empathic concern and prosocial behavior, and personal distress and prosocial behavior, respectively. The current study contributes to a better understanding of the relationship between empathy and prosocial behavior. (shrink)

The simile in Sappho fr.96 LP has been the subject of much discussion. I should like to add to this discussion yet another suggestion, which I hope will commend itself by its simplicity. The fragment opens with a mention of Sardis and a reference to a female there whose thoughts stray to Lesbos. This female honoured the addressee of the poem like a goddess, and delighted in her song. But now she is among the Lydians. Here the simile begins.

PurposeWhite matter damage (WMD) was defined as the appearance of rough and uneven echo enhancement in the white matter around the ventricle. The aim of this study was to develop and validate a risk prediction model for neonatal WMD.Materials and MethodsWe collected data for 1,733 infants hospitalized at the Department of Neonatology at The First Affiliated Hospital of Zhengzhou University from 2017 to 2020. Infants were randomly assigned to training (n= 1,216) or validation (n= 517) cohorts at a ratio of (...) 7:3. Multivariate logistic regression and least absolute shrinkage and selection operator (LASSO) regression analyses were used to establish a risk prediction model and web-based risk calculator based on the training cohort data. The predictive accuracy of the model was verified in the validation cohort.ResultsWe identified four variables as independent risk factors for brain WMD in neonates by multivariate logistic regression and LASSO analysis, including gestational age, fetal distress, prelabor rupture of membranes, and use of corticosteroids. These were used to establish a risk prediction nomogram and web-based calculator (https://caowenjun.shinyapps.io/dynnomapp/). The C-index of the training and validation sets was 0.898 (95% confidence interval: 0.8745–0.9215) and 0.887 (95% confidence interval: 0.8478–0.9262), respectively. Decision tree analysis showed that the model was highly effective in the threshold range of 1–61%. The sensitivity and specificity of the model were 82.5 and 81.7%, respectively, and the cutoff value was 0.099.ConclusionThis is the first study describing the use of a nomogram and web-based calculator to predict the risk of WMD in neonates. The web-based calculator increases the applicability of the predictive model and is a convenient tool for doctors at primary hospitals and outpatient clinics, family doctors, and even parents to identify high-risk births early on and implementing appropriate interventions while avoiding excessive treatment of low-risk patients. (shrink)

When Christians worship God, their cultic activities display, in widely varying combinations, attitudes of fear, respect, love, trust, awe, deference and obedience. They worship the Lord with all their heart, soul and strength, confessing their own insignificance in comparison to God, yet expressing confidence in the divine mercy which they believe will assist them through the trials of this life, toward a joyful existence beyond the grave. In the liturgical churches, the dominating mood varies according to the tables of feasts (...) and fasts: Christmas and Easter are times for joyful song, brightly coloured vestments and festive activities. Ash Wednesday and Good Friday are days of penitence, sorrow and sombre hymnody. Throughout the year, the houses of worship are places of bowed heads and lowered voices, of respect and sobriety, and sometimes of veneration for icons and the objects used in worship. The inventory of revered objects varies considerably, as do the activities thought to be appropriate in this connection, ranging from the Low Protestant's respectful handling of the Bible to the High Churchman's prostration before the Monstrance, in the Benediction of the Holy Sacrament. But it is clear that divine worship normally involves reverence and awe and that it usually involves some form of self-abasement. (shrink)

Culture, defined as shared behavior or information within a community acquired through some form of social learning from conspecifics, is now suggested to act as a second inheritance system. Cultural processes are important in a wide variety of vertebrate species. Birdsong provides a classic example of cultural processes: cultural transmission, where changes in a shared song are learned from surrounding conspecifics, and cultural evolution, where the patterns of songs change through time. This form of cultural transmission of information has (...) features that are different in speed and form from genetic transmission. More recently, culture, vocal traditions and an extreme form of song evolution has been documented in cetaceans. Humpback whale song ‘revolutions’, where the single population-wide shared song type is rapidly replaced by a new, novel song type introduced from a neighbouring population, represents an extraordinary example of ocean basin-wide cultural transmission rivalled in its geographic extent only by humans. In this review, we examine the cultural evolutions and revolutions present in some birdsong and whale song, respectively. By taking a comparative approach to these cultural processes, we review the existing evidence to understand the similarities and differences for their patterns of expression and the underlying drivers, including anthropogenic influences, which may shape them. Finally, we encourage future studies to explore the role of innovation vs. production errors in song evolution, the fitness information present in song, and how human-induced changes in population sizes, trajectories and migratory connections facilitating cultural transmission may be driving song revolutions. (shrink)

Drosophila males sing a courtship song to achieve copulations with females. Females were recently found to sing a distinct song during copulation, which depends on male seminal fluid transfer and delays female remating. Here, it is hypothesized that female copulation song is a signal directed at the copulating male and changes ejaculate allocation. This may alter female remating and sperm usage, and thereby affect postcopulatory mate choice. Mechanisms of how female copulation song is elicited, how males (...) respond to copulation song, and how remating is modulated, are considered. The potential adaptive value of female signaling during copulation is discussed with reference to vertebrate copulation calls and their proposed function in eliciting mate guarding. Female copulation song may be widespread within the Drosophila genus. This newly discovered behavior opens many interesting avenues for future research, including investigation of how sexually dimorphic neuronal circuits mediate communication between nervous system and reproductive organs. (shrink)

Singing and praying in the words of biblical men and women is basic to sacramental mimesis, i.e., Christian imitation of the actions of the saints with the intention of thereby opening themselves to grace. This evidence counters the “voiceless victim” paradigm prevalent in much feminist scholarship. In pre-Christian Jewish liturgy, the song of Miriam after the Crossing of the Red Sea was already important in the annual celebration of the Passover. Jesus emphasized the spiritual equality of the sexes in (...) his teaching and ministry, and this led to increased visibility for women in Christian tradition: Susanna was the first of at least eight women interpreted as types of Christ. She was presented this way even within the synoptic Gospels themselves [see “Aneboesen phone megale: Susanna and the Synoptic Passion Narratives,” forthcoming in Gregorianium]. Moreover, the practice of presenting examples from both sexes in sermons and church decoration was so pervasive as to constitute a pastoral program of the Church. Such balanced representation of the sexes is found in both texts and art. The linguistic range of the evidence for the singing of women’s words includes Greek, Latin, Coptic, Syriac, Slavonic, and German. The artworks depicting women are from throughout the Christian world, including Dura Europos, Jerusalem, Egypt, Ethiopia, Cyprus, Syria, Armenia, Italy, France, Belgium, Germany. More than twenty biblical women are treated in the essay. Women’s words, quoted from the biblical record or imaginatively supplied, became the prayer of the whole congregation. Miriam’s words remain focal universally on Holy Saturday. The acclamations of Elizabeth and of the Virgin Mary became prominent early in both East and West . Both Byzantine and Gregorian chant commemorated them and other women such as Eve, Esther, Judith, Sarah , Susanna, Martha of Bethany, the Samaritan woman, the Canaanite woman, the woman with the ointment, the Samaritan woman, the ten virgins of the parable , and especially the Holy Women at the Tomb . Their proclamation of the Lord’s rising became particularly important in Byzantine resurrection hymns used at Easter and year-round. With four other first-century female saints– Junia, Mariamne, Photina and Thecla– Mary Magdalene was deemed ἰσαπόστολος “equal to the apostles,” because the angel commissioned her to announce the Lord’s Resurrection to the disciples. Martha’s profession of faith is the fullest recorded in the Gospels and became the basis for a Byzantine communion prayer . Repeatedly, one finds that women’s words were sung at important Sunday feasts and during Holy Week. In Gregorian chant their words were sung over the course of several days. Susanna’s words are readily found in fifty Gregorian chant manuscripts from the ninth through fifteenth centuries, used in cathedrals, in monasteries and other religious houses, and in parish churches; an appendix lists these manuscripts. Throughout the continent–in Italy, Austria, Slovenia, Germany, Switzerland, France, The Netherlands, England, Wales–the varied communities of the church sang Susanna’s words. Moreover, her words as mediated through Gregorian chant were quoted by Bernard of Clairvaux in a sermon and by Hermann of Scheda in his account of his conversion from Judaism. These men used Susanna’s words to evoke her as a type of Christ and thereby to seek to be like him themselves. That is, they experienced sacramental mimesis through singing women’s words. (shrink)

2021 marks Dylan's 80th birthday and his 60th year in the music world. It invites us to look back on his career and the multitudes that it contains. Is he a song and dance man? A political hero? A protest singer? A self-portrait artist who has yet to paint his masterpiece? Is he Shakespeare in the alley? The greatest living exponent of American music? An ironsmith? Internet radio DJ? Poet (who knows it)? Is he a spiritual and religious parking (...) meter? Judas? The voice of a generation or a false prophet, jokerman, and thief? Dylan is all these and none. The essays in this book explore the Nobel laureate’s masks, collectively reflecting upon their meaning through time, change, movement, and age. They are written by wonderful and diverse set of contributors, all here for his 80th birthday bash: celebrated Dylanologists like Michael Gray and Laura Tenschert; recording artists such as Robyn Hitchcock, Barb Jungr, Amy Rigby, and Emma Swift; and 'the professors’ who all like his looks: David Boucher, Anne Margaret Daniel, Ray Monk, Galen Strawson, and more. Read it on your toaster! (shrink)

In response to Iolaus' cry for help, the chorus in Held, enter at a run , and the Parodos takes a form appropriate to that. Instead of choral song-and-dance, what follows, after an exceptionally brief non-strophic ‘entry’-passage, is an amoibaion first between the Chorus-leader and Iolaus, then between the Chorus-leader and the Herald, musical only as featuring some ‘half-chanted’ sequences in the Chorus-leader's utterances.

The notions of a C-energetic subset and permeable C-value in BCK-algebras are introduced, and related properties are investigated. Conditions for an element t in [0, 1] to be an permeable C-value are provided. Also conditions for a subset to be a C-energetic subset are discussed. We decompose BCK-algebra by a partition which consists of a C-energetic subset and a commutative ideal.

If our theology about the human condition correctly underscores our brokenness, and our understanding of the world as being fallen indeed reflects reality, then our poetry of worship should express that brokenness as well as our longing for healing. However, the Church in North America neglects laments because we have essentially lost the art and practice of grieving in the West, the Church silently condones some bad theology about Christian living, and we lack a robust philosophy of language in Christian (...) practices and disciplines. As this article explores, Job's curse and the lament of Psalm 22 offer healthy correctives to these and other missteps. The article emphasizes the important place of lament in Christian community, particularly as it functions in worship. (shrink)

The song of the northern mockingbird, Mimus polyglottos, is notable for its extensive length and inclusion of numerous imitations of several common North American bird species. Because of its complexity, it is not widely studied by birdsong scientists. When they do study it, the specific imitations are often noted, and the total number of varying phrases. What is rarely noted is the systematic way the bird changes from one syllable to the next, often with a subtle transition where one (...) sound is gradually transformed into a related sound, revealing an audible and specific compositional mode. It resembles a common strategy in human composing, which can be described as variation of a theme. In this paper, we present our initial attempts to describe the specific compositional rules behind the mockingbird song, focusing on the way the bird transitions from one syllable type to the next. We find that more often than chance, syllables before and after the transition are spectrally related, i.e., transitions are gradual, which we describe as morphing. In our paper, we categorize four common modes of morphing: timbre change, pitch change, squeeze, and stretch. This is the first time such transition rules in any complex birdsong have been specifically articulated. (shrink)

Ibsen's epic drama rendered, not altogether successfully, into English verse. The idiom is sometimes unnatural and the verse tends to be rigid and sing-song.--V. C. C.

People across the world seek out beautiful sounds in nature, such as a babbling brook or a nightingale song, for positive human experiences. However, it is unclear whether this positive aesthetic response is driven by a preference for the perceptual features typical of nature sounds versus a higher‐order association of nature with beauty. To test these hypotheses, participants provided aesthetic judgments for nature and urban soundscapes that varied on ease of recognition. Results demonstrated that the aesthetic preference for nature (...) soundscapes was eliminated for the sounds hardest to recognize, and moreover the relationship between aesthetic ratings and several measured acoustic features significantly changed as a function of recognition. In a follow‐up experiment, requiring participants to classify these difficult‐to‐identify sounds into nature or urban categories resulted in a robust preference for nature sounds and a relationship between aesthetic ratings and our measured acoustic features that was more typical of easy‐to‐identify sounds. This pattern of results was replicated with computer‐generated artificial noises, which acoustically shared properties with the nature and urban soundscapes but by definition did not come from these environments. Taken together, these results support the conclusion that the recognition of a sound as either natural or urban dynamically organizes the relationship between aesthetic preference and perceptual features and that these preferences are not inherent to the acoustic features. Implications for nature's role in cognitive and affective restoration are discussed. (shrink)

This book is an annotated translation, with introduction and commentary, of the correspondence between Yi Hwang (T'oegye, 1500-1570) and Ki Taesung (Kobong, 1527-1572) and between Yi I (Yulgok, 1536-1584) and Song Hon (Ugye, 1535-1598), known as the Four-Seven Debate, the most famous philosophical controversy in Korean Neo-Confucian thought. The most complex issues and difficult tensions in the great Neo-Confucian synthesis are at the juncture between the metaphysics of the cosmos and the human psyche. The Four-Seven Debate is perhaps the (...) most searching examination of this tension ever carried out. (shrink)

Ibsen's epic drama rendered, not altogether successfully, into English verse. The idiom is sometimes unnatural and the verse tends to be rigid and sing-song.--V. C. C.

The life and work of Rousseau the musician and aesthetician has been largely neglected in the debate about Rousseau's views on women. In this paper, I shall introduce a new text and a new female figure into the conversation: Collette, the shepherdess in Le devin du village, an opera written by Rousseau in 1752. We see an ambiguity in Collette-the text often expresses one view while the music expresses another. When we take Collette's music seriously the following picture emerges: the (...) natural desire of women to be free, a fairly active female agency, an incipient rebellion against the social role of women, and a final acceptance of the role of wife. This view of Collette supports the thesis that for Rousseau women are not naturally subordinate to men but are taught to be subordinate because it is required for the maintenance of the patriarchal family, the cornerstone of civil society. We see many glimpses of Collette's true, unsocialized, nature, especially in the melodies she sings. It is in song, the first and hence most natural language of humans, that we see Collette's longing for freedom. But she ends by singing the praises of civil society, albeit a rural society, and thus implicitly accepting the subordination she is destined to suffer at Colin's hands. (shrink)

Having good moral character often involves shifting one’s focus of attention from the self to others and the world. Across three studies (N = 605 adults), we found converging evidence that self-transcendent experiences, specifically awe and flow, enabled the expression of wisdom, as captured by wise reasoning and epistemic humility measures. Study 1 found that dispositionally awe- and flow-prone people have stronger wise reasoning and epistemic humility abilities, over and above dispositional happiness. Consistent with Study 1, Study 2 found that, (...) across diverse recalled experiences, individuals who experienced more awe showed greater wise reasoning, and those who experienced more flow showed greater epistemic humility. In Study 3, using situated interventions, we induced awe (watching a video involving vast nature scenes) and flow (composing a song using an online music maker) and compared them with neutral and amusement experiences. Compared to these control conditions, eliciting awe and flow facilitated one’s (1) ability to address interpersonal conflicts with wise reasoning, (2) ability to acknowledge one’s epistemic gaps, and (3) willingness to improve those aspects and one’s general moral character. Altogether, these findings reveal the promising role of self-transcendent experiences in motivating people to appreciate others’ perspectives beyond one’s own. (shrink)

This paper is concerned with the mythological exemplum in Vergil’s “Eclogues”, examining those passages where certain legendary characters are used as significant mythological exempla (i. e. Ecl. 2.19-27, 4.31-36, 4.53-59, 6.27-30 and 8.69-71). These exempla whose subject is mostly related to music and song, are used to serve Vergil’s literary goals in the passages where they are found (i. e. literary function); but, most significantly they are closely associated with poetry and poetics, symbolising either the epic or pastoral genre (...) or neoteric poetry (i. e. meta-literary function). (shrink)