Pyhä Teresa ja keskiajan mystiikan teoriat

In my dissertation I have studied St Teresa (1515-1582) in the light of medieval mystical theories. I have two main levels in my research: historical and theological. On the historical level I study St Teresa s personal history in the context of her family and the Spanish society. On the theological level I study both St Teresa s mysticism and her religious experience in the light of medieval mysticism. St Teresa wrote a book called Life , which is her narrative autobiography and story about her mystical spiritual formation. She reflected herself through biblical texts interpreting them in the course of the biblical hermeneutics like allegory, typology, tropology and anagogy. In addition to that she read others life stories from her period of time, but reflected herself only slightly through the sociological point of view. She used irony as a means to gain acceptance to her authority and motive to write. Her position has been described as a double bind because of writing at the request of educated men and to the non-educated women as she herself was uneducated. She used irony as a means to achieve valuation to women, to gain negative attributes connected to them and to gain authority to teach them mystical spirituality, the Bible and prayer. In this ironic tendency she was a feminist writer. In order to understand medieval mysticism I have written in the first chapter a review of the main trends in medieval mysticism in connection with the classical emotional theories. Two medieval mystical theories show an important role in St Teresa s mysticism. One is love mysticism and the other is the three partite way of mysticism (purification, illumination and union). The classic-philosophical emotional theories play a role in both patterns. The theory of love mysticism St Teresa interpreted in the traditional way stressing the spiritual meaning of love in connexion with God and neighbors. Love is an emotion, which is bound with other emotions, but all objects of love don t strengthen spiritual love. In the three partite way of mysticism purification means to find biblical values in life and to practice meditative self-knowledge theologically interpreted. In illumination human understanding has to be illuminated by God and united to mystical knowledge from God. St Teresa considered illumination a way to learn things. Illumination has also psychological aspects like recognition of many trials and pains, which come from life on earth. Theologically interpreted in illumination one should die to oneself, let oneself be transformed and renewed by God. I have also written a review of the modern philosophical discussion on personal identity where memory and mental experiences are important creators of personal identity. St Teresa bound medieval mystical teaching together with her personal religious experience. Her personal identity is by its character based on her narrative life story where mental experiences play important role. Previous researchers have labelled St Teresa as an ecstatic person whose experiences produced ecstatic phenomena to the mysticism. These phenomena combined with visions have in one respect made of her a person who has brought physical and visionary tendencies to theology. In spite of that she also represents a modern tendency trying to give words to experiences, which at first seem to be exceptional and extreme and which are easily interpreted as one-sided either physical or sexual or unsaid. In other respect I have stressed the personality of St Teresa that was represented as both strong and weak. The strong personality for her is demonstrated by religious faith and in its practice. The weak personality was for her a natural personal identity. St Teresa saw a unifying aspect in almost all. Firstly, her mysticism was aimed towards union with God and secondly, the unifying aspects and common rules in human relations in community life were central. Union with God is based on the fact that in a soul God is living in its centre, where God is present in the Trinitarian way. The picture of God in ourselves is a mirror but to get to know God better is to recognize his/her presence in us. When the soul recognizes itself as a dwelling place of God, it knows itself as God knows him/herself. There is equality between God and the soul. To be a Christian means to participate in God in his Trinitarian being. The participation to God is a process of divinization that puts a person into transformation, change and renewal. The unitive aspect concludes also knowledge of opposites between experience of community and solitude as well as community and separateness. As a founder of monasteries St Teresa practiced theology of poverty. She renewed the monastic life founding a rule called discalced that stressed ascetic tendencies. Supporters of her work were after the difficulties in the beginning both society and churchly leaders. She wrote about the monasteries including in her description at times seriousness at times humor and irony. Her stories are said to be picaresque histories that contain stories of ordinary laymen and many unexpected occasions. She exercised a kind of Bakhtinian dialogue in her letters. St Teresa stressed the virtues like sacrifice, determination and courage in the monastic life. Most of what she taught of virtues is based on biblical spirituality but there are also psychological tendencies in her writings. The theological pedagogical advice is mixed with psychology, but she herself made no distinction between different aspects in her teaching. To understand St Teresa and her mysticism is to recognize that she mixes her personal religious experience and mysticism, which widens mysticism to religious experience in a new way, although this corresponds also the very definition of mysticism. St Teresa concentrated on mental-spiritual experiences and the aim of her mystical teaching was to produce a human mind well cured like a garden that has God as its gardener.

Pienten sokeriyhdisteiden eristäminen ja tunnistus kuusen solususpensioliuoksesta

Biologisesti aktiivisilla oligosakkarideilla on vaikutuksia kasvin kasvuun ja kehittymiseen. Tietyn tyyppiset oligosakkaridit voivat myös indusoida puolustusreaktion valikoivasti oligosakkaridista riippuen. Useat biologisesti aktiiviset oligosakkaridit on löydetty kasvien soluseinää keinotekoisesti hajottamalla. Pro gradu -tutkielman tarkoituksena oli karakterisoida kuusen (Picea abies) solukkolinjan A3/85 solususpensiokasvatukseen erittämiä oligosakkarideja. Kuusisolukko A3/85 on otollinen kandidaatti tutkimukseen, sillä sen on todettu erittävän solunulkoista ligniiniä suspensioliuokseen. Oligosakkarideja karakterisoitiin yhden ja neljän vuorokauden kasvatuksista. Alustan sokeripitoisuutta alennettiin neljän vuorokauden kasvatuksissa karakterisoinnin helpottamiseksi. Oligosakkaridien pitoisuudet voivat olla hyvin alhaisia, joten solujen tuottamia yhdisteitä seurattiin myös radioaktiivisen D-[U-14C]-glukoosin avulla. Kasvien soluseinässä yleiset glukuronihappo, galakturonihappo, ksyloosi, arabinoosi ja apioosi valmistetaan glukoosi-6-fosfaatista, joko myo-inositolihapetusreitin tai sokerihapetusreitin kautta. Lisäksi tutkittiin, muuttuuko radioaktiivisen leiman jakautuminen näytteissä, kun kasvatusliuoksessa on tai ei ole myo-inositolia. Kasvatusliuos fraktioitiin geelisuodatuskromatografialla. Fraktioiden sisältämät yhdisteet eroteltiin paperikromatografialla ja värjättiin hopeanitraatilla, aniliinivetyftalaatilla tai ninhydriinillä. Hopeanitraatti on hyödyllinen monosakkaridien, oligosakkaridien ja alditolien värjäyksessä. Radioaktiivisuuden kertymistä yhdisteisiin seurattiin nestetuikelaskimella ja autoradiografialla. Paperikromatografialla erotelluista yhdisteistä valittiin mielenkiintoiseksi koetut yhdisteet, jotka eristettiin preparatiivisella paperikromatografialla. Eristetyille yhdisteille tehtiin happohydrolysointi, borohydridikäsittely tai entsymaattinen Driselaasi -käsittely. Happohydrolysointi avaa sokeriyksiköiden väliset glykosidiset sidokset. Natriumborohydridipelkistys muuttaa oligosakkaridiketjun pelkistävän sokerin sokerialkoholiksi ja Driselaasi -käsittely avaa isoprimeveroosin Xyl-Į-(1ĺ6)-Glc -sidosta lukuun ottamatta muut glykosidiset sidokset. 14C-leima on jakautunut myo-inositolin kanssa kasvatetun näytteen fraktioinnissa vahvemmin suurimolekyylisiin yhdisteisiin, kun taas ilman myo-inositolia kasvatetussa näytteessä suurin aktiivisuus D-[U-14C]-glukoosin jälkeen on trisakkaridien alueella. Suspensioliuoksista analysoitiin useita oligosakkarideja polymerisaatioasteella 1-4. Analysoiduista yhdisteistä kolme sisälsivät ksyloosia, jota solut voivat syntetoida joko myo-inositolin hapetusreitin tai glukoosin hapetusreitin kautta. Myo-inositolin puuttuminen alustasta lisäsi näiden leimattujen yhdisteiden pitoisuutta. Alustan myo-inositoli ei ole radioaktiivista, joten myo-inositolihapetusreitin kautta valmistetut monosakkaridit eivät näy autoradiografiassa. Vaikuttaisi siis siltä, että myo-inositolihapetusreitti on aktiivinen ainakin, jos solukolle tarjotaan myo-inositolia. Lisätty myo-inositoli vähentää sokerihapetusreitin aktiivisuutta. Työn aikana onnistuttiin eristämään ja osittain tunnistamaan useita kuusen suspensioliuoksen yhdisteitä. Myo-inositolihapetusreitti todettiin aktiiviseksi solukkokasvatuksessa, kun ravintoalustassa on myo-inositolia.