Context and question: In 1971, Akira Endo, a Japanese biochemist working for the pharmaceutical company Sankyo, identified mevastatin (ML-236B), a molecule produced by the fungus Penicillium citrinum, as an inhibitor of HMG-CoA reductase, a critical enzyme used by the body to produce cholesterol. Animal trials showed very good inhibitory effect as in clinical trials, however a long term study in dogs found toxic effects at higher doses and as a result mevastatin was believed to be too toxic for human use. Mevastatin was never marketed, because of its adverse effects of tumors, muscle deterioration, and sometimes death in laboratory dogs.
Where did Endo discover ML-236B?
Answer: Penicillium citrinum
Context and question: The authors of the study also examined 77 college textbooks in biology and 69 in physical anthropology published between 1932 and 1989. Physical anthropology texts argued that biological races exist until the 1970s, when they began to argue that races do not exist. In contrast, biology textbooks did not undergo such a reversal but many instead dropped their discussion of race altogether. The authors attributed this to biologists trying to avoid discussing the political implications of racial classifications, instead of discussing them, and to the ongoing discussions in biology about the validity of the concept "subspecies". The authors also noted that some widely used textbooks in biology such as Douglas J. Futuyama's 1986 "Evolutionary Biology" had abandoned the race concept, "The concept of race, masking the overwhelming genetic similarity of all peoples and the mosaic patterns of variation that do not correspond to racial divisions, is not only socially dysfunctional but is biologically indefensible as well (pp. 5 18-5 19)." (Lieberman et al. 1992, pp. 31617)
What did Douglas J. Futuyama consider the concept of race as not only being socially dysfunctional but this as well?
Answer: biologically indefensible
Context and question: Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the order had misgivings about the necessity of female religious establishments in an order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the order by 1358. In that year, the number lessened due to disasters like the Black Death.
Who did some early Dominican followers have trouble reconciling?
Answer:
female Dominican houses