bluuebunny/crossref_metadata_2025_split huggingface dataset:
Structure and Mechanism of a Coreceptor for Infection by a Pathogenic Feline Retrovirus
Authors: Barnett Anna L. , Wensel David L. , Li Weihua , Fass Deborah , Cunningham James M. 
Published: January 2003

ABSTRACT
Infection of T lymphocytes by the cytopathic retrovirus feline leukemia virus subgroup T (FeLV-T) requires FeLIX, a cellular coreceptor that is encoded by an endogenous provirus and closely resembles the receptor-binding domain (RBD) of feline leukemia virus subgroup B (FeLV-B). We determined the structure of FeLV-B RBD, which has FeLIX activity, to a 2.5-Å resolution by X-ray crystallography. The structure of the receptor-specific subdomain of this glycoprotein differs dramatically from that of Friend murine leukemia virus (Fr-MLV), which binds a different cell surface receptor. Remarkably, we find that Fr-MLV RBD also activates FeLV-T infection of cells expressing the Fr-MLV receptor and that FeLV-B RBD is a competitive inhibitor of infection under these conditions. These studies suggest that FeLV-T infection relies on the following property of mammalian leukemia virus RBDs: the ability to couple interaction with one of a variety of receptors to the activation of a conserved membrane fusion mechanism. A comparison of the FeLV-B and Fr-MLV RBD structures illustrates how receptor-specific regions are linked to conserved elements critical for postbinding events in virus entry.
A FISTFUL OF SHEKELS: SCRUTINIZING EHUD'S ENTERTAINING VIOLENCE (JUDGES 3:12-30)
Authors: Christianson Eric 
Published: January 2003

In Judges violence is a typical means by which Yahweh orchestrates justice. It becomes the end for the good (such as, likely, Jephthah's daughter), the bad (such as enemy Sisera) and the ugly (such as the thoroughly unpleasant Abimelech). Just as Judges asks the question, 'Who is going to lead Israel?', it also implicitly questions the value of the means by which Israel shall be led. Likewise, the Western film genre creates a dialogue about violence; who may use it and when. It is also about access to the land and its governance. These mutual concerns are explored in a developed comparison between the Ehud narrative (Judg. 3:12-30) and some of the ambiguously virtuous violent heroes of Western films (particularly Clint Eastwood's Spaghetti Western creation, 'the Man with No Name'). It is argued that Judges presents a stylized violence that functions to romanticize and entertain. Ehud becomes an idealistic focus through the rhetoric of his violent act, as well as through his establishment as a hero in the form of a witty, tough-talking monolith. The conclusion explores some of the legend-making processes of the Western film genre as well as the way that process has been recently questioned
through
film—all of this for the purpose of reflecting on the ideological presentation of violence in the Ehud story and the possibility of its functioning as social satire.
THE SEDUCTION OF WORDS AND FLESH AND THE DESIRE OF GOD: A POSTSTRUCTURALIST READING OF JOHN 1:1, 14 AND THE PILLOW BOOK
Authors: Nutu Liliana 
Published: January 2003

This paper looks at John 1:1, 14 and Peter Greenaway's film
The Pillow Book
with the intention of reading afresh the Incarnation of the Word in the former and the Inscription of the Flesh in the latter, while focusing on the seduction of word(s) and flesh, the dynamics of speech and writing, and the desire of God, through poststructuralist theory. It investigates the relationship between text and image, and text, image, and reader, and it exposes the
ocular-erotic
character of reading. Connected to one of the most valuable collections of writings in Japanese literature, namely
The Pillow Book of Sei Shonagon
, Greenaway's film treats the 'delights of the flesh and the delights of literature' as indistinguishable from each other. This paper defends the idea that the Incarnation exposes the
reciprocity
of desire of God: God desires our flesh as much as we desire his Word; and it identifies the Incarnation as the
hymen
which both unites and separates the human and the divine, the immanent and the transcendent, the flesh and the word, the audience and the book, this world and the other, foreplay and orgasm.
I WILL NOT LET YOU GO UNLESS YOU TEACH ME THE TANGO: SALLY POTTER'S THE TANGO LESSON
Authors: Vollmer Ulrike 
Published: January 2003

This paper explores Sally Potter's film
The Tango Lesson
and the story of Jacob's fight with the angel that features in it.
The Tango Lesson
is not only about the tango and the relationship between the characters Sally and Pablo but also about their search for what it means to feel like a Jew. On this search, Sally and Pablo embody in a tango pose Jacob's fight with the angel as painted by Eugène Delacroix. This pose and the biblical story behind it act as a key to understanding the relationship between Sally and Pablo. In this paper, I show how Sally resembles Jacob and Pablo the angel of both the biblical story and Delacroix's painting. But I also argue that a role reversal takes place in Potter's film; that Pablo can be Jacob and Sally his angel. The experiences of being blessed and hurt as well as the importance of being remembered shape not only Sally's but also Pablo's life. To feel Jewish, I conclude, does not mean to be Jewish through birth or through belonging to a congregation but to search for a sense of self through a relationship. On this search, the ability to play different roles in different relational contexts is essential.
Happiness in the Euthydemus
Authors: Dimas Panos 
Published: January 2003

AbstractDeparting on a demonstration which aims to show to young Cleinias how one ought to care about wisdom and virtue, Socrates asks at 278e2 whether people want to do well (ευ πραττειν). Eυ πραττειν is ambiguous. It can mean being happy and prospering, or doing what is right and doing it well. Socrates will later exploit this ambiguity, but at this point he uses this expression merely to announce his conviction that every human being (pathological cases aside, perhaps) desires to be happy (278e2-7). He does not examine how this desire figures in the psychology of action. Instead, and more fundamentally, he seeks to identify the things that would make us happy, or the good things as he calls them (279a2-4). In this passage, only those things are said to be good that make their possessor happy. Socrates does not present his view on what it is to be happy. But he goes on to advance confidently controversial claims about which things are good for us to possess and which are not. In and of itself, this implies that he has a view on happiness which enables him to identify these things, even though he does not offer an explicit statement of it. Here, I attempt to articulate the conception of happiness that is presupposed by Socrates in this passage. Since he does not reveal it explicitly, I will have to use the information he offers in which it is revealed implicitly. More precisely, I am going to ask what sort of a conception of happiness and unhappiness we need to attribute to Socrates in order to explain adequately his claims about what makes us happy and unhappy. To test the adequacy of the articulation I develop, I examine whether it can help us make sense of these claims and his defence for them. The same test of adequacy I apply also to some influential interpretations already on offer.
DE ANIMA II 5
Authors: Burnyeat M.F. 
Published: January 2003

AbstractThis is a close scrutiny of De Anima II 5, led by two questions. First, what can be learned from so long and intricate a discussion about the neglected problem of how to read an Aristotelian chapter? Second, what can the chapter, properly read, teach us about some widely debated issues in Aristotle's theory of perception? I argue that it refutes two claims defended by Martha Nussbaum, Hilary Putnam, and Richard Sorabji: (i) that when Aristotle speaks of the perceiver becoming like the object perceived, the assimilation he has in mind is ordinary alteration of the type exemplified when fire heats the surrounding air, (ii) that this alteration stands to perceptual awareness as matter to form. Claim (i) is wrong because the assimilation that perceiving is is not ordinary alteration. Claim (ii) is wrong because the special type of alteration that perceiving is is not its underlying material realisation. Indeed, there is no mention in the text of any underlying material realisation for perceiving. The positive aim of II 5 is to introduce the distinction between first and second potentiality, each with their own type of actuality. In both cases the actuality is an alteration different from ordinary alteration. Perception exemplifies one of these new types of alteration, another is found in the acquisition of knowledge and in an embryo's first acquisition of the power of perception. The introduction of suitably refined meanings of 'alteration' allows Aristotle to explain perception and learning within the framework of his physics, which by definition is the study of things that change. He adapts his standard notion of alteration, familiar from Physics III 1-3 and De Generatione et Corruptione I, to the task of accounting for the cognitive accuracy of (proper object) perception and second potentiality knowledge: both are achievements of a natural, inborn receptivity to objective truth. Throughout the paper I pay special attention to issues of text and translation, and to Aristotle's cross-referencing, and I emphasise what the chapter does not say as well as what it does. In particular, the last section argues that the textual absence of any underlying material realisation for perceiving supports a view I have defended elsewhere, that Aristotelian perception involves no material processes, only standing material conditions. This absence is as telling as others noted earlier. Our reading must respect the spirit of the text as Aristotle wrote it.
Epicurus on 'Free Volition' and the Atomic Swerve
Authors: Purinton Jeffrey 
Published: January 2003

AbstractThe central thesis of this paper is that Epicurus held that swerves of the constituent atoms of agents' minds cause the agents' volitions from the bottom up. De Rerum Natura 2.216-93 is examined at length, and Lucretius is found to be making the following claims: both atoms and macroscopic bodies sometimes swerve as they fall, but so minimally that they are undetectable. Swerves are oblique deviations, not right-angled turns. Swerves must be posited to account both for cosmogonic collisions quite generally and for every "free volition," including those of animals. All volitions are fresh starts of macroscopic motion, caused by that "something in our chests" which later philosophers would call 'the faculty of will.' Since nothing can come to be from nothing, volitions must be caused from the bottom up by swerves, fresh starts in the mind's atoms motions caused by the atoms' inherent swerviness. This is what Lucretius is saying, and what Epicurus had to say in order to defend both libertarianism and atomism. Modern scholars are wrong, then, in rejecting the interpretation of Guissani and Bailey, which was crudely stated, but substantively correct. The rival interpretations of Furley, Fowler, and Englert do not do justice to Epicurus' libertarianism, and that of Sedley does not do justice to his atomism, which entails universal bottom-up causation. Epicurus did not himself draw much attention to his positive doctrine of the swerve, preferring to emphasize the untenability of the deterministic alternative. The notoriety of the doctrine in Cicero's day is due primarily to Chrysippus, who insisted that swerves cannot occur, since they would be 'uncaused' motions, and secondarily to Carneades and Zeno of Sidon.
Philo of Alexandria and the Origins of the Stoic Πρoπαειαι
Authors: Graver Margaret 
Published: January 2003

AbstractThe concept of πρoπαειαι or "pre-emotions" is known not only to the Roman Stoics and Christian exegetes but also to Philo of Alexandria. Philo also supplies the term πρoπαεια at QGen 1.79. As Philo cannot have derived what he knows from Seneca (despite his visit to Rome in 39), nor from Cicero, who also mentions the point, he must have found it in older Stoic writings. The πρoπαεια concept, rich in implications for the voluntariness and phenomenology of the passions proper, is thus confirmed for the Hellenistic period. It is not to be expected that Philo's handling of this or any concept will necessarily conform to the usage of his Stoic sources. His evidence is nonetheless of great value where it coincides with that of other witnesses. In QGen 4.73 the emphasis falls upon involuntariness and the mechanisms of impression and assent as in Epictetus fr. 9. The πρoπαεια saves the virtuous person's insusceptibility to emotion exactly as it does for the Stoic spokesman in Gellius NA 19.1; this point is of some interest in view of the Christological use of this concept in Origen and Didymus. QGen 1.55 and 3.56 indicate that the occurrence of the πρoπαειαι is dependent upon uncertainty, and further, that for Philo, as for Seneca in Ira 2.3.4, a thought not acted upon can count as a πρoπαεια. In QGen 4.15-17 and 1.79, Philo indicates that hope and perhaps laughter may be related to joy as πρoπαεια to παoς; these assertions are not paralleled in extant Stoic texts. Further, in QGen 2.57, he names "biting and contraction" as the ευπαεια corresponding to grief, supplying a helpful parallel for Cic. Tusc. 3.83 and Plut. Virt. Mor. 449a. The topic may well have been discussed by Posidonius, as suggested by Cooper and others, but Posidonius' attested innovations are rather different in character from the points which have caught the attention of Philo. Taking together the indirect evidence of Philo, Seneca, and Cicero, we may reasonably infer that the πρoπαεια concept belonged already to an earlier period of Stoicism.
More on 'Aναμνησις in the Meno
Authors: Sharples Bob 
Published: January 2003

AbstractJohn Glucker, "A Platonic Cento in Cicero", Phronesis 44 (1999) 30-44, argues that the account of the mind's experiences at Cicero, De divinatione 1.115 derives from an unknown Platonist's combination of Plato, Meno 81c5-d1 and Republic 10 614d3-615a5. G.'s connection of what is said by Cicero with these two passages of Plato is persuasive; but in concentrating on the surface references to souls' memory of their experiences in previous lives the Ciceronian account fails to do justice to the underlying significance of both passages. It is also questionable whether an unknown Platonist needs to be invoked as a source; the interpretation of the two Platonic passages could be Cicero's own.
POLEMICAL IMAGES IN THE GOLDEN HAGGADAH (BRITISH LIBRARY, ADD. MS 27210)
Authors: Harris Julie 
Published: January 2003

AbstractCareful examination of two miniatures in the fourteenth-century Golden Haggadah (British Library, Add. MS 27210) reveals polemical content which seems at odds with the tolerant atmosphere in which the Aragonese Jews associated with the manuscript are thought to have lived. Specifically, the Haggadah includes a rarely illustrated scene—the Spoiling of the Egyptians (fol. 13)—which draws its polemical flavor from a visual context in which spoils are shown as church plate, and Egyptians, one folio later, are shown as contemporary Spanish knights. Although the earlier scene's configuration depends on the Midrash, in contrast to this source and even to the biblical description of events, the illumination shows the Israelites plundering an unattended treasury. The miniature's divergence from text and its combative iconography point to historical and theological developments which are the subject of this paper. The meaning of its polemical interpolations will be considered in view of the Haggadah's special role in the Passover Seder—a ritual which conflates past and present so that participants feel as if they themselves experienced the Exodus and are awaiting a final redemption.
GERARD OF CREMONA: THE DANGER OF BEING HALF-ACCULTURATED
Authors: Weber Michael 
Published: January 2003

AbstractThis article calls for a nuanced reappraisal of the talents of Gerard of Cremona, the most prolific of the so-called "Toledan Translators" of the twelfth century. By carefully examining his translation of a wide-ranging text of al-Farabi and comparing it with the translation made by Dominicus Gundisalvus a tentative evaluation of his knowledge of specific content areas, of Islamic culture, and his skill and practices as a translator is put forth as a contribution to the increasingly sophisticated understanding of this important epoch in medieval intellectual history.
REVEALING THE OTHER: MORISCOS, CRIME, AND LOCAL POLITICS IN TOLEDO'S HINTERLAND IN THE LATE SIXTEENTH-CENTURY
Authors: Berco Cristian 
Published: January 2003

AbstractThis study examines the treatment of Moriscos in local secular courts as a barometer of their situation in late sixteenth-century Castile. Focusing on a 1575 criminal case in the Toledan village of Yebenes where three Morisco men were accused, and eventually acquitted, of murdering a Christian child found dead in a well, it argues that the impulse to discriminate against them based on prevailing constructions of Moriscos as "others" was diluted in the more urgent concerns of local politics and jurisdiction. Thus, while the national context of the Alpujarras revolt, increased fears of Morisco criminal activity, and growing inquisitorial vigilance over Islamic practices signalled greater government preoccupation with the Morisco problem, jurisdictional conflicts between Toledo and its dependent villages coupled with communal divisions regarding the role of Moriscos in village life subsumed the potential prejudice against the Moriscos and allowed for their acquittal. Although this criminal case might be seen as a mere anomaly in a larger trend towards increased intolerance of Moriscos that would result in the expulsion of 1609, this study argues that the fate of minorities in secular courts might provide greater nuance to a model that has become dogmatically teleological. Because the Inquisition, by its very nature, focused on cultural and religious divergences from orthodoxy, the prevailing use of its sources to examine attitudes towards Moriscos practically guarantees the emergence of a model of otherness rooted in the cultural differences between Moriscos and Old Christians. The largely untapped records of secular courts, on the other hand, might prove a better source for the task because civil courts had no special mandate or interest in addressing issues of religious difference and were thus devoid of an institutionalized drive towards cultural discrimination.
RELIGION AND PHILOSOPHY IN MAIMONIDES, AVERROES, AND AQUINAS
Authors: Buijs Joseph 
Published: January 2003

AbstractOn the problem of religion and philosophy, there are a number of points in common among Maimonides, Averroes, and Aquinas. They all attempt to incorporate Aristotelian philosophy into their respective religious framework and thus link faith closely to reason, to the rational justification offered by philosophy. Nevertheless, on the precise relationship between religion and philosophy, between faith and reason, Maimonides differs significantly from both Averroes and Aquinas. His approach is shown to be less rational than that of Averroes and yet more rational than that of Aquinas. Maimonides' approach is distinctive among his medieval counterparts and of interest to the contemporary debate concerning religion and science.
"SARACEN PHILOSOPHERS SECRETLY DERIDE ISLAM"
Authors: Tolan John 
Published: January 2003

AbstractThirteenth-century mendicant missionaries deployed rationalistic arguments to attempt to prove the irrationality of Islam. Yet at the same time, the works of Muslim philosophers, scientists and theologians became an integral part of the curriculum of European universities. This posed a problem: if Islam is as "irrational" as the polemicists and missionaries claim, how could the authors of such sophisticated works of learning adhere to its doctrines? This article examines the response to this problem offered by various medieval writers, in particular four writers of the thirteenth century: Ramon Martí, Roger Bacon, Ramon Llull, and Riccoldo da Montecroce. These authors claimed that learned Saracens did not in fact believe in the doctrines of the Qur'ān, that only the fear of physical punishment made them publicly proclaim their adherence to Islam. All four Christian polemicists were well read in Arabic philosophy; they base their claims on their (mis-)reading of Ibn Sinā, al-Ghazāli, and Ibn Rushd. The (real) philosophical and theological disagreements between Muslim thinkers become "proof" of the "irrationality" of Islam.
DRAMATIZED DISPUTATIONS: LATE MEDIEVAL GERMAN DRAMATIZATIONS OF JEWISH-CHRISTIAN RELIGIOUS DISPUTATIONS, CHURCH POLICY, AND LOCAL SOCIAL CLIMATES
Authors: Martin John 
Published: January 2003

AbstractA comparison of the two Frankfurt Passion play manuscripts with two major dramatic works of Nuremberg dramatist Hans Folz reveals the impact of local social conditions on attitudes toward Christian-Jewish religious disputation between lay people. Though such debate was officially condemned by the Church from the thirteenth century onward, local attitudes determined whether the official condemnation would be respected or ignored. Further, dramatic engagement with theological issues produced, in Folz's work, toward a more benign depiction of Jews than commonly seen in late medieval German literature.
Synthesis of Copper Sulfide Nanowhisker via Sonochemical Way and its Characterization
Authors: Xu Changqi , Zhang Zhicheng , Ye Qiang , Liu Xiong 
Published: January 2003

Abstract
An ultrasonic irradiation route (USI route) is developed to synthesize whisker-like copper sulfide (Cu9S8) nanocrystals via the reaction between copper sulfate pantahydrate (CuSO4·5H2O) and thioacetamide (CH3CSNH2) in an aqueous solution at room temperature under ambient pressure. XRD, TEM, UV–vis and PL spectra are used to characterize the obtained product. A possible reaction process is suggested in the end of this paper.
Emission Spectrum of the C2 Radical Embedded in Superfluid Helium around 1.5 K
Authors: Wada Akira , Aratono Yasuyuki 
Published: January 2003

Abstract
The C2 d3Πg-a3Πu (v′−v″) Swan band emission spectrum induced by the laser ablation of graphite in the superfluid helium around 1.5 K, was observed. Only the vibrational progression of Δv=v′−v″, where Δv less than 0 are observed, indicating fast (τ&lt;100 ns) vibrational relaxation in superfluid helium. This result also indicates a unique characteristic of superfluid helium as a circumstance of chemical processes.
Synthesis, Structure, and Preliminary Magnetic Studies of a Cluster Polymer with a Hexacopper(II) Barrel Portion
Authors: Wang Li-Yan , Igarashi Satoshi , Yukawa Yasuhiko , Hashimoto Takeshi , Shimizu Kunio , Hoshino Yoshimasa , Harrison Andrew , Aromí Guillem , Winpenny Richard E P 
Published: January 2003

Abstract
The synthesis and characterization of a new cluster polymer with a sodium centered hexacopper(II) barrel portion, catena-[Na⊂Cu2{Cu(hpro)2}4(ClO4)4](ClO4)·4H2O (hpro = 4-hydroxy-l-prolinato) are described. The central sodium ion in the barrel portion is surrounded by eight carboxylate oxygen atoms from hpro ligands, which link the central metal to the copper atoms of four [Cu(hpro)2] units. These units are in turn connected to two further apical CuII centers. The central alkali ion is therefore octahedrally surrounded by six copper atoms. The hydroxyl oxygen atoms of two hpro groups are coordinated to the axial copper atoms of two neighboring barrel portions, so that a chain complex forms. Magnetic studies indicate weak ferromagnetic coupling between copper(II) ions within the complex leading to a high spin multiplicity in the ground state.