Glorification of students, neo-utilitarianism, secular humanism, and a crisis in confidence have all contributed to the declining influence of Catholicism on the Catholic campus.

The etiology of Tauopathies, a diverse class of neurodegenerative diseases associated with the Microtubule Associated Protein (MAP) Tau, is usually described by a common mechanism in which Tau dysfunction results in the loss of axonal microtubule stability. Here, we reexamine and build upon the canonical disease model to encompass other Tau functions. In addition to regulating microtubule dynamics, Tau acts as a modulator of motor proteins, a signaling hub, and a scaffolding protein. This diverse array of functions is related to (...) the dynamic nature of Tau isoform expression, post‐translational modification (PTM), and conformational flexibility. Thus, there is no single mechanism that can describe Tau dysfunction. The effects of specific pathogenic mutations or aberrant PTMs need to be examined on all of the various functions of Tau in order to understand the unique etiology of each disease state. (shrink)

La interpretación es un proceso cognitivo peculiar: distinto, por una parte, de la explicación cientificopositiva; por otra, de la comprensión empática y también del entender en sus distintas formas. EI proceso interpretative tiene lugar por el sujeto, que en ese momento hace de intérprete, a partir de un objeto en un contexto determinado, pero sobre la imagen del objeto, que es en realidad el referencial; la dación de significados connotativos constituye el interpretado, el cual es devuelto al contexto como referido. (...) En la neointerpretación o en la reinterpretación, ese objeto referido es entonces neoreferencial. EI proceso interpretativo es estocástico y, por eso, con la finalidad de reducir la entropía del sistema, podría ser interminable. EI sistema compuesto por objeto, imagen del objeto, intérprete e interpretado es,siempre, en consecuencia, dishomeostático. (shrink)

Jacopo Zabarella’s Opera Logica was published in Venice in 1578. It immediately gave rise to widespread discussion and argument before becoming a highly popular work not only in Italy but also, and above all, in central and northern Europe, in particular in the «reformed» Protestant universities. This essay is the first in a research into the doctrine of logic in Paduan philosophy, which has already rise to another, already published, study. It is the author’s intention to develop the latter further, (...) but in the meantime the theme discussed here is the «genus» of logic in question. It is a fundamental theme that Zabarella was the first to tackle. He began by asserting that the «definition of the thing» was so obscure that many men of letters, philosophers and logicians had ignored it. The very reason why he proposed to study the «proximate genus » of logic, which can be ascertained by examining the various forms of knowledge. This revealed the existence of five intellectual «habits»: science, prudence, art, intellect and erudition. Analysis of the «habits» and then the «concepts» and «names» enabled him to establish that logic was neither a «science» nor an «art» and certainly could not be confused with «dialectics». Its true nature, in fact, was that of an «instrument of science». This entailed acknowledging its «independence», though one conditioned by the Aristotelian distinction between the world of necessary and immutable «things» and that of human action and endeavour. (shrink)