Characterization of CDK5RAP2 as a novel regulator in the Hippo signaling pathway

CEP161 is a novel component of the Dictyostelium discoideum centrosome and is the ortholog of mammalian CDK5RAP2. Mutations in CDK5RAP2 are associated with autosomal recessive primary microcephaly (MCPH), a neurodevelopmental disorder characterized by reduced head circumference, a reduction in the size of the cerebral cortex and a mild to moderate mental retardation. Here we show that the amino acids 1-763 of the 1381 amino acids of CEP161 protein are sufficient for centrosomal targeting and centrosome association. AX2 cells over-expressing truncated and full length CEP161 proteins have defects in growth and development. Furthermore, we identified the kinase SvkA (severinkinase A) as its interaction partner which is the D. discoideum Hippo related kinase designated here as Hrk-svk. Hrk-svk is the direct homolog of human MST1. Both proteins co-localize at the centrosome. We further demonstrate that this interaction is also conserved in mammals. We were able to show that CDK5RAP2 interacts with MST1 and TAZ and it also down-regulates the transcript levels of TAZ in HEK293T cells. Taken together, our data on Dictyostelium CEP161 and human CDK5RAP2 supports the hypothesis that CDK5RAP2 as a novel regulator of Hippo signaling pathway. We propose that CDK5RAP2 mutations may lead to a decrease in the number of neurons and the subsequent reduction of brain size by regulating the hippo signaling pathway.

Experiences of resettled refugees during the 2011 Queensland floods

With projected climatic changes it is expected that refugees and other forced migrants will increasingly spend protracted amounts of time in transit countries or will resettle in locations that experience ecological vulnerability. A submission to the Queensland Floods Commission Inquiry 2011 by MDA reported that the floods displaced about 70 refugee client families and that 30 families had ongoing complex needs at the time of the submission. The findings reported in this chapter are derived from a follow-up of a cohort of men from refugee backgrounds who participated in the 2008–10 SettleMEN project. The chapter provides an insight into the experiences of refugee migrants who experience environmental disaster in a site of settlement

Levels of social trust among men from refugee backgrounds after the 2011 Queensland floods

Purpose This paper examines the relationship between flood exposure and levels of social trust among a cohort of adult men from refugee backgrounds who were affected by the 2011 Queensland floods in Australia. Design/methodology/approach A quantitative questionnaire was administered to 141 men from refugee backgrounds almost two years after the 2011 Queensland floods. The survey was administered in person by trained peer in-terviewers, and included a number of standardised instruments assessing respondents’ so-cio-demographic characteristics, levels of social trust towards and from neighbours, the police, the wider Australian community, and the media, and exposure to and impact of the floods. Multiple logistic regression analyses were used to assess the relationship between flood exposure and social trust adjusting for pre-disaster levels of trust and other potentially confounding variables. Findings Participants with higher levels of flood exposure were significantly more likely to report greater levels of trust both towards and from their neighbours, the wider Australian community, and the media, and they were also more likely to believe that most people can be trusted. Research limitations/implications Although the study reports on data collected two years after the floods, the analysis has adjusted for pre-disaster measures of social trust and other socio-demographic variables. Originality/value Our paper has highlighted the important place of social trust and social capital for refugee communities in a post-disaster setting. Disaster responses that support social capital among marginalised populations are critical to increasing community resilience and supporting recovery.

Church's wall of silence on sexual abuse

A SINGLE document was all it took to illuminate a dark secret in the Church of England. The two-page child protection report, unearthed by police in the archives of the diocese of Manchester, was proof, at last, that a former cathedral choirboy -- alleging years of sexual abuse by one of Britain's most senior clergyman -- was not alone. There was another boy. Also a solo soprano, on the other side of the world, who was singing from the same hymn sheet about The Very Reverend Robert Waddington. "There had been a previous referral about sexual impropriety some time ago from Australia, where RW had been the headmaster at a school. An ex-pupil had made a complaint to the Bishop of (north) Queensland who had relayed it to the Archbishop (of York)," the 2003 report says. Eli Ward's family had prompted the secret report when they told church officials, without Ward's knowledge, of the alleged abuse he suffered in the mid-1980s.

Beatific Enjoyment in Scholastic Philosophy and Theology: 1240-1335

This dissertation examines the concept of beatific enjoyment (fruitio beatifica) in scholastic theology and philosophy in the thirteenth and early fourteenth century. The aim of the study is to explain what is enjoyment and to show why scholastic thinkers were interested in discussing it. The dissertation consists of five chapters. The first chapter deals with Aurelius Augustine's distinction between enjoyment and use and the place of enjoyment in the framework of Augustine's view of the passions and the human will. The first chapter also focuses upon the importance of Peter Lombard's Sentences for the transmission of Augustine's treatment of enjoyment in scholastic thought as well as upon Lombard's understanding of enjoyment. The second chapter treats thirteenth-century conceptions of the object and psychology of enjoyment. Material for this chapter is provided by the writings - mostly Sentences commentaries - of Alexander of Hales, Albert the Great, Bonaventure, Thomas Aquinas, Peter of Tarentaise, Robert Kilwardby, William de la Mare, Giles of Rome, and Richard of Middleton. The third chapter inspects early fourteenth-century views of the object and psychology of enjoyment. The fourth chapter focuses upon discussions of the enjoyment of the Holy Trinity. The fifth chapter discusses the contingency of beatific enjoyment. The main writers studied in the third, fourth and fifth chapters are John Duns Scotus, Peter Aureoli, Durandus of Saint Pourçain, William of Ockham, Walter Chatton, Robert Holcot, and Adam Wodeham. Historians of medieval intellectual history have emphasized the significance of the concept of beatific enjoyment for understanding the character and aims of scholastic theology and philosophy. The concept of beatific enjoyment was developed by Augustine on the basis of the insight that only God can satisfy our heart's desire. The possibility of satisfying this desire requires a right ordering of the human mind and a detachment of the will from the relative goals of earthly existence. Augustine placed this insight at the very foundation of the notion of Christian learning and education in his treatise On Christian Doctrine. Following Augustine, the twelfth-century scholastic theologian Peter Lombard made the concept of enjoyment the first topic in his plan of systematic theology. The official inclusion of Lombard's Sentences in the curriculum of theological studies in the early universities stimulated vigorous discussions of enjoyment. Enjoyment was understood as a volition and was analyzed in relation to cognition and other psychic features such as rest and pleasure. This study shows that early fourteenth-century authors deepened the analysis of enjoyment by concentrating upon the relationship between enjoyment and mental pleasure, the relationship between cognition and volition, and the relationship between the will and the beatific object (i.e., the Holy Trinity). The study also demonstrates the way in which the idea of enjoyment was affected by changes in the method of theological analysis - the application of Aristotelian logic in a Trinitarian context and the shift from virtue ethics to normative ethics.

Interactions between reflection and praxis in the history of economic thought : the case of the franciscan circles from XIII century Assisi to the present

Resumen: Daniela Parisi analiza el impacto de la vida de San F rancisco de Asís desde la perspectiva de la historia del pensamiento económico. Haciendo referencia particularmente a la atención otorgada en los círculos franciscanos a los signos de los tiempos, la autora traza el camino desde la vida de San Francisco, pasando por la vida de la Orden hasta el presente, y revela los orígenes del movimiento franciscano como un intento de reforma social y religiosa. En primer lugar, el artículo presenta la vida que llevó San Francisco como una “pobreza material voluntaria” en el contexto de los cambios socio-económicos que tuvieron lugar en el siglo XIII, con el advenimiento de la sociedad comercial. Luego, explica cómo la propuesta de San Francisco creció hasta convertirse en una orden religiosa. Finalmente, el artículo intenta iluminar aquellos aspectos en que la Orden Franciscana puede todavía considerarse un signo de los tiempos a través de una existencia comprometida con la pobreza, eliminando lo superfluo de nuestra vida y viviendo en consonancia con el Evangelio.

El optimismo metafísico en la escatología de San Ireneo

Resumen: Mucho antes de que San Agustín y Santo Tomás afirmaran que las cosas son buenas por el mero hecho de ser, ya en el siglo II de nuestra era Ireneo expresaba su confianza en la bondad fundamental de la materia. En los últimos seis capítulos del Adversus haereses (V, 31-36), el Obispo de Lyon plantea una verdadera teología de la historia que tiene como centro al hombre plasmado por Dios y llamado a su plenificación definitiva en la temporalidad y en el mismo mundo que lo vio caer. Al describir este tramo final y decisivo de la experiencia humana en la historia, nuestro autor nos revela su peculiar concepción del tiempo a la par que despliega un realismo escatológico totalmente opuesto al gnosticismo espiritualista de la época, que consideraba todo lo material como proveniente del error y la defección. A su vez, esta concepción de Ireneo supera tanto a los milenarismos ingenuos de su tiempo como a las utopías posteriores, en que el realismo escatológico es trocado en escatologismo radical. Se trata, en definitiva, de un optimismo metafísico propio de la visión cristiana que resultó novedoso para el ambiente espiritual de la época en que se gestó y que alienta a una prometedora relación del hombre con la naturaleza, ya sea desde la perspectiva del trabajo humano como fuerza transformadora de la misma, o desde un enfoque ecológico sin compromiso con posturas extremas, tales como el panteísmo o la explotación y sojuzgamiento brutal de los recursos naturales.

Violence in the Medieval Church before the First Crusade

The attitude of the medieval church towards violence before the First Crusade in 1095 underwent a significant institutional evolution, from the peaceful tradition of the New Testament and the Roman persecution, through the prelate-led military campaigns of the Carolingian period and the Peace of God era. It would be superficially easy to characterize this transformation as the pragmatic and entirely secular response of a growing power to the changing world. However, such a simplification does not fully do justice to the underlying theology. While church leaders from the 5th Century to the 11th had vastly different motivations and circumstances under which to develop their responses to a variety of violent activities, the teachings of Augustine of Hippo provided a unifying theme. Augustine’s just war theology, in establishing which conflicts are acceptable in the eyes of God, focused on determining whether a proper causa belli or basis for war exists, and then whether a legitimate authority declares and leads the war. Augustine masterfully integrated aspects of the Old and New Testaments to create a lasting and compelling case for his definition of justified violence. Although at different times and places his theology has been used to support a variety of different attitudes, the profound influence of his work on the medieval church’s evolving position on violence is clear.

La música práctica en san Agustín: "vestigium" y "signum"

En distintos momentos de su producción intelectual, Agustín se refirió al asunto de la música. En este artículo mostraremos que Agustín uso dos esquemas conceptuales distintos para describir el fenómeno de la música práctica en su relación con el mundo espiritual, el esquema de las Artes Liberales y el de la teoría del signo, y que en virtud de ello la música sería concebida de dos modos diferentes: como vestigium y como signum del mundo espiritual, respectivamente. Al final del artículo analizaremos la diferencia entre las dos concepciones considerando tres elementos: la naturaleza de la relación entre mundo material y espiritual, el contenido espiritual al que remite y la noción de belleza que implica.

The Complete Works of John Milton: Volume III: The Shorter Poems (826pp.)

Stephen B. Dobranski, Milton Quarterly 49.3 (October, 2015), 181-4:

'By addressing classical and neo-Latin works with which Milton's poems appear to engage, Haan has pursued something unattempted yet. Her erudite and engaging commentary on the Poemata is the most extensive and impressive that I have encountered in any edition ... Haan's discussion of Milton's Poemata - including the Testimonia, the one Italian and four Latin encomia by the poet's acquaintances published in 1645 and 1673 - is remarkably detailed and well-researched. In these sections, readers learn, for example, how Milton's Epitaphium Damonis borrows from both classical writers (Theocritus, Moschus) and contemporary models (Castiglione, Zanchi) while transcending all of them through a pattern of resurrection motifs. Or, readers can discover affinities between Milton's lament on the death of the Bishop of Ely and a poem by the Italian humanist Hieronymo Aleander, Jr., or learn about the connections between Milton's Elegia Quinta and George Buchanan's Maiae Calendae ... The Shorter Poems is a scholarly achievement of the highest order.'

Noam Reisner, Review of English Studies 65 (2014), 744-5:
‘Haan shines with her Neo-Latinist expertise by offering a vivid separate introduction to the Latin poems, which sets up Milton’s poemata specifically within the Neo-Latin contexts of the seventeenth century, thereby dispelling any remaining view of these poems as juvenilia (a view which results from reading the poems chronologically). … The present volume will instantly establish itself as the definitive resource for any reader interested in Milton’s shorter poems, and it is scarcely imaginable that it will ever be eclipsed or be in need of replacing. Its contribution is important in all areas, especially in providing for the first time in a single volume truly valuable documents which can teach us a lot more about Milton’s poetic development than simply reading the poems in chronological sequence. But perhaps, this edition’s greatest achievement is the way in which it succeeds in giving Milton’s Latin poems the pride of place they have long deserved as fully integral to Milton’s complete poetic imagination. Haan’s specific achievement in this regard is less in updating the translations than in providing a different context through which to look at the Latin poems themselves. Haan’s detailed commentaries set the Latin poems in a completely fresh light which looks beyond the obvious classical references and allusions, noted by Carey and many other editors, to Milton’s complex engagement with the Neo-Latin literary culture of his time. It is this aspect of the volume, more than anything else, which vindicates its essentialness.'

Bishop Fuller’s Charge, n.d.

Thomas Brock Fuller was born in 1810 in Kingston, Ont. and died in 1884 in Hamilton, Ont. At the age of seven he was adopted by his aunt Margaret and her husband Rev. William Leeming, a Church of England missionary in Niagara. Fuller would go on to become a minister himself, serving in Montreal, Lachine, Chatham, Thorold and Toronto. In 1875 he became the first bishop of the new diocese of Niagara. Thomas Brock Fuller was married to Cynthia Street, daughter of well-known merchant Samuel Street. Together they raised a family of six sons and three daughters. The poem may have been written by Thomas Brock Fuller himself.

La décoration intérieure de l’église Saint-Romuald de Farnham peinte par Ozias Leduc (1905-1912)

Pour respecter les droits d’auteur, la version électronique de ce mémoire a été dépouillée de tous les documents visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

La conception de la philosophie dans les dialogues de jeunesse d'Augustin

Notre mémoire a pour but de mettre en lumière la conception de la philosophie développée dans les écrits de jeunesse d’Augustin (plus précisément, les écrits d’Augustin qui remontent à son séjour à Cassiciacum, entre 386 et 387). Il limitera son analyse aux œuvres d’Augustin que nous retrouvons dans les deux volumes du tome IV de la Bibliothèque augustinienne : le De beata uita et le De ordine. Ce travail reprendra la question posée par Jean-Luc Marion dans son œuvre Au lieu de soi : L’approche de Saint Augustin en examinant si Augustin fait ou non partie de la tradition métaphysique. Cette question sera en effet au centre de notre mémoire en orientant le développement des chapitres de notre étude sur la conception de la philosophie chez le jeune Augustin. L’objectif de notre mémoire sera donc de mieux saisir la conception augustinienne de la philosophie que nous retrouvons dans le De beata uita et le De ordine afin de vérifier si cette conception est cohérente avec la thèse marionienne selon laquelle Augustin ne fait pas partie de la tradition métaphysique.

Hermenêutica existencial em Agostinho de Hipona e Martin Heidegger

The thesis presents interpretations of Augustine of Hippo with regard to the first three chapters of genesis, the first book of the Bible. These interpretation are found in the works Literal Commentary on Genesis, concerning Genesis Against the Manicheans, Literal Commentary on Genesis, Unfinished, Books Xi-XIII of the Confessions, as well a brief exposition in Books XI-XIV of the City of God. Exposition of these Augustinian Commentaries seeks to demonstrate various interpretations made by author in one group of texts revealing a hermeneutics centered in the interpreter and not in established interpretive rules. In sequence there is described succinctly the evolution of textual hermeneutics during the modern period up to the reflections conducted by Martin Heidegger in the first half of the twenties. Based in Heidegger s existential commentaries on the Pauline Epistles (Galatians and I-II Thessalonians) and on the tenth Book of the Confessions, there is shown a return to a interpreter-based hermeneutics, such as practiced by Augustine. The concern manifested by Heidegger with regard to given bases foundations, existent in Dasein, foundations which can influence self-comprehension, constitute themselves in possibilities of explication as much for Augustinian interpretive variations, as for the existential approach applied by Heidegger to the Pauline epistles and Augustine s text

Labyrinthum capellae. Le "Annotationes in Marcianum" di Giovanni Scoto Eriugena e la fortuna del neoplatonismo cristiano

The labyrinthum Capella quoted in the title (from a Prudentius of Troyes epistle) represents the allegory of the studium of the liberal arts and the looking for knowledge in the early middle age. This is a capital problem in the early Christianity and, in general, for all the western world, concerning the relationship between faith and science. I studied the evolution of this subject from its birth to Carolingian age, focusing on the most relevant figures, for the western Europe, such Saint Augustine (De doctrina christiana), Martianus Capella (De Nuptiis Philologiae et Mercurii) and Iohannes Scotus Eriugena (Annotationes in Marcianum). Clearly it emerges that there were two opposite ways about this relatioship. According to the first, the human being is capable of get a knowledge about God thanks to its own reason and logical thought processes (by the analysis of the nature as a Speculum Dei); on the other way, only the faith and the grace could give the man the possibility to perceive God, and the Bible is the only book men need to know. From late antiquity to Iohannes Scotus times, a few christian and pagan authors fall into line with first position (the neoplatonic one): Saint Augustine (first part of his life, then he retracted some of his views), Martianus, Calcidius and Macrobius. Other philosophers were not neoplatonic bat believed in the power of the studium: Boethius, Cassiodorus, Isidorus of Seville, Hrabanus Maurus and Lupus of Ferriéres. In order to get an idea of this conception, I finally focused the research on Iohannes Scotus Eriugena's Annotationes in Marcianum. I commented Eriugena's work phrase by phrase trying to catch the sense of his words, the reference, philosophical influences, to trace antecedents and its clouts to later middle age and Chartres school. In this scholastic text Eriugena comments the Capella's work and poses again the question of the studium to his students. Iohannes was a magister in schola Palatina during the time of Carl the Bald, he knew Saint Augustine works, and he knew Boethius, Calcidius, Macrobius, Isidorus and Cassiodorus ones too. He translated Pseudo-Dionysius the Areopagite and Maximus the Confessor. He had a neoplatonic view of Christianity and tried to harmonize the impossibility to know God to man's intellectual capability to get a glimpse of God through the study of the nature. According to this point of view, Eriugena's comment of Martianus Capella was no more a secondary work. It gets more and more importance to understand his research and his mystic, and to understand and really grasp the inner sense of his chief work Periphyseon.