bluuebunny/crossref_metadata_2025_split huggingface dataset:
Exploring the mechanism of DNA polymerases by analyzing the effect of mutations of active site acidic groups in Polymerase β
Authors: Matute Ricardo A. , Yoon Hanwool , Warshel Arieh 
Published: August 2016

ABSTRACTElucidating the catalytic mechanism of DNA polymerase is crucial for a progress in the understanding of the control of replication fidelity. This work tries to advance the mechanistic understanding by analyzing the observed effect of mutations of the acidic groups in the active site of Polymerase β as well as the pH effect on the rate constant. The analysis involves both empirical valence bond (EVB) free energy calculations and considerations of the observed pH dependence of the reaction. The combined analysis indicates that the proton transfer (PT) from the nucleophilic O3′ has two possible pathways, one to D256 and the second to the bulk. We concluded based on calculations and the experimental pH profile that the most likely path for the wild‐type (WT) and the D256E and D256A mutants is a PT to the bulk, although the WT may also use a PT to Asp 256. Our analysis highlights the need for very extensive sampling in the calculations of the activation barrier and also clearly shows that ab initio QM/MM calculations that do not involve extensive sampling are unlikely to give a clear quantitative picture of the reaction mechanism. Proteins 2016; 84:1644–1657. © 2016 Wiley Periodicals, Inc.
Solution NMR structures of the C‐domain of Tetrahymena cytoskeletal protein Tcb2 reveal distinct calcium‐induced structural rearrangements
Authors: Kilpatrick Adina M. , Honts Jerry E. , Sleister Heidi M. , Fowler C. Andrew 
Published: August 2016

ABSTRACTTcb2 is a calcium‐binding protein that localizes to the membrane‐associated skeleton of the ciliated protozoan Tetrahymena thermophila with hypothesized roles in ciliary movement, cell cortex signaling, and pronuclear exchange. Tcb2 has also been implicated in a unique calcium‐triggered, ATP‐independent type of contractility exhibited by filamentous networks isolated from the Tetrahymena cytoskeleton. To gain insight into Tcb2's structure‐function relationship and contractile properties, we determined solution NMR structures of its C‐terminal domain in the calcium‐free and calcium‐bound states. The overall architecture is similar to other calcium‐binding proteins, with paired EF‐hand calcium‐binding motifs. Comparison of the two structures reveals that Tcb2‐C's calcium‐induced conformational transition differs from the prototypical calcium sensor calmodulin, suggesting that the two proteins play distinct functional roles in Tetrahymena and likely have different mechanisms of target recognition. Future studies of the full‐length protein and the identification of Tcb2 cellular targets will help establish the molecular basis of Tcb2 function and its unique contractile properties. Proteins 2016; 84:1748–1756. © 2016 Wiley Periodicals, Inc.
Selenium capped monolayer NbSe2 for two‐dimensional superconductivity studies
Authors: Onishi Seita , Ugeda Miguel M. , Zhang Yi , Chen Yi , Ojeda‐Aristizabal Claudia , Ryu Hyejin , Mo Sung‐Kwan , Hussain Zahid , Shen Zhi‐Xun , Crommie Michael F. , Zettl Alex 
Published: August 2016

Superconductivity in monolayer niobium diselenide (NbSe2) on bilayer graphene is studied by electrical transport. Monolayer NbSe2 is grown on bilayer graphene by molecular beam epitaxy and capped with a selenium film to avoid degradation in air. The selenium capped samples have TC = 1.9 K. In situ measurements down to 4 K in ultrahigh vacuum show that the effect of the selenium layer on the transport is negligible. The superconducting transition and upper critical fields in air exposed and selenium capped samples are compared.Schematic of monolayer NbSe2/bilayer graphene with selenium capping layer and electrical contacts.
Knowledge and Attitudes About Epilepsy Surgery Among Family Doctors in Ontario
Authors: Cothros Nicholas , Burneo Jorge G. , Steven David A. 
Published: August 2016

AbstractBackground: Approximately 30% of patients with epilepsy have medically intractable seizures, and a proportion of them are candidates for surgical treatment. The efficacy and safety of epilepsy surgery have been supported by a large number of studies, yet only a small minority of such patients in Ontario receive surgery. Methods: Family physicians in Ontario were surveyed regarding demographics, referral practices and general knowledge about epilepsy surgery. Four hundred surveys were mailed to randomly selected family physicians using contact information from the College of Physicians and Surgeons of Ontario website. Results: The response rate was 50%. The majority of family physicians (81%) always refer patients with epilepsy, most often to neurologists. General knowledge of epilepsy was mixed, with 53.7% feeling that surgery should be considered in selected cases for the treatment of epilepsy, though 53.2% did not know what type of epilepsy could be surgically treated. Conclusions: The results suggest a relatively low level of knowledge among family physicians in terms of when surgery ought to be considered, the types of epilepsy that are amenable to surgical treatment and the risks and benefits of epilepsy surgery. A lack of knowledge in these areas may partly underlie the low referral rates of epilepsy patients, though the results show that the majority of family physicians refer their patients with epilepsy to neurologists. Other factors must be considered, such as access to neurologists, epileptologists and surgical resources. Education campaigns directed at family physicians may improve knowledge and change referral practices. Future studies need to examine these possibilities.
Mini & Macho, Small & Sexy: The Perpetuation of Heteronormativity, Hegemonic Masculinity, and Femininity Within the Culture of Competitive (Jazz and Hip-Hop) Dance
Authors: Hebert Carolyn 
Published: August 2016

This paper critically assesses the expectations of competitive jazz dance adjudicators and the effects of these expectations on the presentation of gendered and sexualized dance choreographies by private dance studios. Expectations for competitive dance students with regard to technical ability, execution of choreography, and age/gender (in)appropriateness are unclearly articulated by competitions and adjudicators throughout Canada and the United States. Nevertheless, parents and students enter into private dance studios with pre-conceived notions of what it takes to “win” at competition and demand that their training and choreography reflect this. The onus is on dance teachers and choreographers, then, to adhere to this rapidly evolving culture of dance competition, or otherwise risk losing customers and funds.This paper critically examines current trends in competitive jazz and hip-hop dance through interviews and conversations with three professional competition dance adjudicators. As a competitive dance studio choreographer and researcher, I question the role that competitive dance culture plays in the gendering and sexualization of amateur dancing bodies. Ultimately, what are the implications of the perpetuation of heteronormativity, hegemonic masculinity, and femininity through the dances created for competition on adolescent dancing bodies? What other options are available for private competitive dance studios wishing to simultaneously participate in and disrupt this culture without losing their businesses?
The Cuna: An Expression of Cultural Preservation and Creole Identity in Nineteenth Century New Mexico
Authors: Milazzo Kathy M. 
Published: August 2016

Spanish dance history begins in Roman times with thepuellae Gaditanae, the temple dancers who expressed eastern Mediterranean fertility rites through a legendary sensuality. Nineteenth-century accounts of dance in New Mexico that allude to highly sensual movements suggest a continuation of this representation of the female dancing body. In an 1846 diary detailing her travels on the Santa Fe Trail, Susan Magoffin offers a report of the cuna as witnessed in a gambling hall in Santa Fe. Her descriptions echo accounts of notorious Spanish dances from previous centuries like the zarabanda and the zorongo—dances created at crossroads in the Spanish Americas where Spaniards, black Africans, Native peoples, and other Europeans intersected. Studies show that the Spanish language spoken by old New Mexican families contains many archaic elements that have been lost in other Spanish-speaking countries due to the State's isolated geographic location. Like Spanish terminology, were the cuna and other dances remnants of dances forgotten in other Spanish lands? In the first half of the nineteenth century, New Mexico progressed from a Spanish colony to the northern frontier of independent Mexico, before it was absorbed into the United States. Building on narratives found in eyewitness accounts, this paper will explore the role of dance as a preservation site of old Spanish practices as it was shaping a unique New Mexican creole identity.
Dancer–Researcher–Performer: A Brazilian Method
Authors: Cálipo Nara , Rodrigues Graziela 
Published: August 2016

Brazil, a country of miscegenation, saw its culture being built considerably rich from the shock of the differences that were presented here throughout the history: indigenous people (first inhabitants), Europeans (coming from our colonizers), and Africans (through slave labor arising from Africa). The Brazilian method dancer–researcher–performer (BPI, or Bailarino–Pesquisador–Intérprete, in Portuguese) proposes the development of the dancer framed in popular manifestations in Brazil, where the subject first contacts its own origin and then performs field research in some popular manifestation. The experience is unfolded in directed practical labs, where the emotional records of this encounter, between the interpreter and the individuals in the field, are elaborated and developed reaching a very unique and expressive movement quality, coming from the subject in process.In the artistic product created in the BPI, the dancer does not interpret a character: the character is embodied; it lives what emerged from the body; it is a real interlacing and elaboration of the relationship of its country culture with artistic creation.The BPI leads the interpreter in an integrative way, going against the current trend in dance, in which the dancer must leave his or her body at the disposal of idealizations. We will describe a process of a BPI whose fieldwork took place with the Terecô agrarian religious manifestation, rural women who work as breakers of the babaçu coconut. The product of this process, which occurred with the author, was presented in the communities within the Amazon forest in Brazil.
Kierkegaard and Speculative Theology
Authors: Pattison George 
Published: August 2016

In recent years, the long-standing philosophical and religious duel between ‘Hegel’ and ‘Kierkegaard’ has quiedy transmuted into something that, if still far from an amicable resolution, is something much less black and white. We are, of course, collectively grateful to Jon Stewart for demonstrating not only something of the extent to which ‘Kierkegaard's relation to Hegel’ needs to be re-envisaged as ‘Kierkegaard's relations to Hegel,’ but also that, often, even mosdy, the passages where Kierkegaard is seemingly attacking Hegel are actually directed against one or other, often Danish, representative of Hegelianism — above all, against J. L. Heiberg and H. L. Martensen. As a biographical narrative, this is largely beyond dispute — though, as many of Stewart's critics have noted, this does not necessarily lead, as he himself suggests, to the elimination of crucial philosophical differences between the two erstwhile protagonists.In this paper, I accept Stewart's point that Kierkegaard's reception of Hegel is inseparable from his multiple receptions of Hegelianism. I shall, however, offer a particular focus on a part of the story that, I believe, still remains under-represented in the secondary literature, namely, Kierkegaard's early response to a number of those theologians often referred to as ‘Right’ Hegelians. This focus calls for a revision of Stewart's emphasis on the relation to Heiberg and Martensen as the decisive factor in Kierkegaard's anti-Hegelianism.
Hegel's Defence of Plotinus against F. H. Jacobi
Authors: Tavoularis Stylianos 
Published: August 2016

Although Hegel's Lectures on the History of Philosophy was teaching material intended for students and published posthumously, it would be wrong to regard this work as irrelevant to his philosophical project. In his introduction to the Lectures, Hegel emphasised that the history of philosophy should not be treated as a mere accumulation of opinions, or as a random collection of correct and incorrect views according to some later standards. The history of philosophy, just like art, religion and Recht, reflects the necessary logical determinations of the Idea, and in this sense it should be studied with the intent of revealing those determinations. Hegel, of course, intended his project to be sufficiently established through the Phenomenology and the Logic without the need to resort to any historical manifestations of culture. However, his interpretation of the history of philosophy does reveal his own philosophical agenda more straightforwardly than the ahistorical complex accounts of his other major works.Hegel's intention was to present the development of the history of philosophy as a reflection of the development of the Idea. Therefore, one would assume that the further we go back in time, we would find philosophers whose doctrines were less mature and more distant from Hegel's own conception of philosophy. However, Hegel seems to have singled out a few favourite philosophers, to whom he did not hesitate to attribute insights that could not possibly have been developed at the time, according to his pre-conceived pattern of development. One famous example was Aristotle, whom he credited with the conception of a Reason that becomes its own object, i.e., Reason which is ‘in and for-itself.’ A philosopher belonging to the ‘objective’ stage of the spirit could not normally have achieved such a conception.
Force, Understanding and Ontology
Authors: Westphal Kenneth R. 
Published: August 2016

In Night Thoughts Henry Harris made plain that Hegel imbibed naturalism deeply in Jena. Harris states:The balance of social influence has shifted so drastically between Hegel's time and ours … from the religious to the scientific establishment, that Hegel's own contribution to this shift has itself become an obstacle to the right understanding of what he said. He wanted to swing religious consciousness into full support of a scientific interpretation of human life …. His own choice of language was conditioned by the Christian teaching, but also by the knowledge that the Christian doctrine of spirit was derived from Stoic sources. (Harris 1983, 302)The Stoics were uncompromising materialists and naturalists. Harris (1998, 492) admitted, however, that Night Thoughts is less successful than Towards the Sunlight because he didn't have detailed knowledge of contemporaneous natural science and so could not explicate Hegel's philosophy of nature effectively. Similarly, Hegel's 1804–05 philosophy of nature is omitted from the collective translation of Hegel's Jena system edited by Burbidge and di Giovanni becauseits translation would require specialized knowledge that none of the […. translating collective] has and also because it is removed from the interests of all of them. (Hegel 1986, vii–viii.)This lack of interest leaves two members of Hegel's philosophical system – his logic and metaphysics – precariously imbalanced because they lack their third supporting member, the philosophy of nature. This can only result in serious distortion of our understanding of Hegel's system.
Transforming Representations into Thoughts and Thoughts into Concepts
Authors: Burbidge John W. 
Published: August 2016

In an attempt to make sense of the argument in Hegel's Science of Logic, I have suggested that, when we focus our attention on a concept, we find that our thought moves to other, related concepts. We can then turn our thoughts not only to those other concepts, but also to the movement itself: the transitions, ‘becomings’, or processes that lead from one to the other. Reflection can in its turn look back over these processes, along with their beginnings and endings, to consider them as synthetic wholes. Finally, thought can collapse those syntheses into simple unities that become new conceptual starting points. The whole dynamic described in the Logic is something that takes place in the realm of thought as a result of the activity of thinking.One of the earliest and most penetrating reviews of my On Hegel's Logic (Burbidge 1991) by George di Giovanni (di Giovanni 1982) took exception to this approach because it committed the fallacy of psychologism. Rather than basing logic on the concepts as objective entities that have a life of their own, I was subordinating it to the subjective processes that occur in the minds of thinkers — and as subjective, logic was amenable to contingencies and distractions that would betray its strict objectivity.The fallacy of psychologism was first identified by Gottlob Frege. Once I examined his arguments, I found it quite relevant to my study of Hegel. Initially, Frege draws a sharp contrast between ideas and concepts — at least that is how the English translators have rendered his German.
Feminism and Hegel's Phenomenology of Spirit: ‘Lordship and Bondage’ and ‘Ethical Action’
Authors: Fritzman J. M. , Gauthier Jeffrey A. 
Published: August 2016

In quest of an authoritative text for determining the relationship between Hegel and feminism, nearly all writers on the subject have turned to his interpretation of Antigone in chapter six of the Phenomenology of Spirit. There are at least two compelling reasons for this. In the first place, as the comprehensive introduction to Hegel's writings, the Phenomenology of Spirit is the obvious place to begin in exploring Hegel's arguments on the subject (compare Forster 1998: 13-14). Because the description of gender relations in the world of ancient Greece in chapter six is Hegel's only extended discussion on the topic, this obviously recommends that discussion as a starting point for study. In the second place, Hegel refers back to the division of gender roles in that chapter in some of his discussions concerning gender and women in subsequent ethical writings, most notably in the Elements of the Philosophy of Right. This would suggest that Hegel himself took the discussion there as authoritative on matters of gender.Despite general agreement that Hegel's account of Antigone in the Phenomenology of Spirit is significant, scholars differ on how best to interpret that significance. Kelly Oliver argues that Hegel's restriction of women to traditional family roles in chapter six prevents them from participating in later stages of the dialectic, a fact that ‘undermines Hegel's entire project in the Phenomenology’ (Oliver 1996: 69). Patricia Jagentowicz Mills claims that ‘Hegel's interpretation of Sophocles’ play Antigone is central to an understanding of woman's role in the Hegelian system' (Mills 1996: 59), but goes on to argue that Hegel uses a distortion of the play ‘to represent woman in the family in transhistorical terms’ (Mills 1996: 78).
Kierkegaard contra Hegel on the ‘Absolute Paradox’
Authors: Schönbaumsfeld Genia 
Published: August 2016

In the Lectures on the Philosophy of Religion, Hegel propounds three interrelated theses:(1) The radical continuity of religion and philosophy:The subject of religion as of philosophy is the eternal truth in its objectivity, is God and nothing but God and the explication of God. Philosophy is not worldly wisdom, but knowledge of the non-worldly, not knowledge of the outer substance, of empirical being and life, but knowledge of what is eternal, of what God is and what emanates from his nature. For this nature must reveal and develop itself. Philosophy therefore explicates itself only by explicating religion, and by thus explicating itself, explicates religion … Hence religion and philosophy collapse into each other; philosophy is indeed itself religious service [Gottesdienst]. (Hegel 1986c: 28)(2) The view that philosophy renders in conceptual form the essence of what Christianity consists in and thus transcends the merely subjective vantage-point of faith:In philosophy religion obtains its justification from the thinking consciousness … Faith already contains the true content, but it still misses the form of thought. All previously considered forms — feeling, representation — can have the content of truth, but they themselves are not the true form which makes the true content necessary. Thought is the absolute judge before whom the content needs to prove and justify itself, (ibid.: 341)(3) Philosophy alone shows Christianity to be rational and necessary:This vantage-point [of philosophy] is therefore the justification of religion, especially of the Christian, the true religion; it apprehends [erkennen] the content in its necessary form [nach seiner Notwendigkeit], according to reason; at the same time it also knows the forms in the development of this content. (ibid.: 339)
Hegel's Critique of the Triumph of Verstand in Modernity
Authors: Houlgate Stephen 
Published: August 2016

In his lectures on the philosophy of history Hegel passes this famous judgement on the French Revolution. “Anaxagoras had been the first to say that nous governs the world; but only now did humanity come to recognize that thought should rule spiritual actuality. This was thus a magnificent dawn”. What first gave rise to discontent in France, in Hegel's view, were the heavy burdens that pressed upon the people and the government's inability to procure for the Court the means of supporting its luxury and extravagance. But soon the new spirit of freedom and enlightenment began to stir in men's minds and carry them forward to revolution. “One should not, therefore, declare oneself against the assertion”, Hegel concludes, “that the Revolution received its first impulse from Philosophy” (VPW, p 924).However, Hegel points out that the legacy of the revolution is actually an ambiguous one. For, although the principles which guided the revolution were those of reason and were indeed magnificent – namely, that humanity is born to freedom and self-determination – they were held fast in their abstraction and turned “polemically”, and at times terribly, against the existing order (VPW, p 925). What ultimately triumphed in the revolution was thus not concrete reason itself, but abstract reason or understanding (VPW, p 923). In Hegel's view, the enduring legacy of such revolutionary understanding was, not so much the Terror, but the principle that “the subjective wills of the many should hold sway” (VPW, p 932). This principle, which Hegel calls the principle of “liberalism” and which we would call the principle of majority rule, has since spread from France to become one of the governing principles of modern stat. It has been used to justify granting universal suffrage, to justify depriving corporations and the nobility of the right to sit in the legislature, and in some cases to justify abolishing the monarchy. What is of crucial importance for Hegel, however, is that such measures have not rendered the state more modern and rational, but have in fact distorted the modern state.