La transformación de la morada: una investigación sobre los invariantes arquitectónicos en la vivienda contemporánea

Le Corbusier denominó la nueva casa como la "machine à habiter / máquina de habitar", adaptándola a la revolución industrial que desde el inicio del siglo XX estaba cambiando el mundo. La casa, entendida como una máquina, sería un objeto útil, fabricado mediante el ensamblaje de piezas industrializadas al igual que un coche, un avión o un barco. Pero más adelante, en el prólogo del libro ‘Precisiones’, titulado ‘Prólogo americano’. Le Corbusier traslada sus ideas después del viaje a las Américas, escritas en el barco de regreso a Europa y en ellas encontramos la prueba más evidente de que algo está cambiando en él. En este nuevo enfoque contribuyen probablemente muchas cosas, tal vez algunas nunca lleguemos a saberlas, pero entre las que con toda probabilidad lo hacen de forma decisiva, están algunos de sus viajes. Norte de África, España o América del Sur. En los suburbios de Buenos Aires o en Río, llenos de casas hechas de plancha ondulada, sin corazón y sin alma, y que, a pesar de todo, tienen uno y otra; Le Corbusier recibe una lección de arquitectura que nunca olvidará y que le llevará a decir: “he visto una vivienda obrera de plancha ondulada, pero muy bien puesta, en la cual un rosal adornaba la puerta. Era todo un poema de los tiempos modernos” O bien “busco con verdadero afán esas casas que son casas de hombres y no casas de arquitectos". Al final de su vida, libre de un compromiso político o de una atadura excesivamente estricta con la construcción; sus propuestas son más orgánicas y no tan estructurales, basta ver la Cabanon que se construye para él y su mujer. En este trabajo; iniciado sobre la base de la conferencia que Martin Heidegger pronuncia el 5 de agosto de 1951 en Darmstadt, “Bauen Wohnen Denken”, apoyándose en el escrito de Santa Teresa de Cepeda (1515-1582), y guiados por sus siete Moradas del “Castillo Interior”, escrito del año 1577; se estudia la transformación de la casa y la invariancia de la morada. La casa posee uno de los mayores poderes de integración para los pensamientos, los recuerdos y los sueños del hombre. La casa en la vida del hombre, suplanta contingencias, multiplica sus consejos de continuidad. Sin ella el hombre sería un ser disperso. Es cuerpo y alma. Es el primer mundo del ser humano... Y siempre, en sus sueños, la casa es una gran cuna, como nos dice Bachelard. Ha habido una evidente evolución del concepto de vivienda, a lo largo del tiempo pero aún así todas las moradas siguen siendo reflejo de sus habitantes. La casa y la morada son dos cosas distintas. Cuando un hombre hace suya una casa, encuentra su morada. ABSTRACT Le Corbusier named the new house as the "machine à habiter / machine for living", adapting it to the industrial revolution that was changing the world from the beginning of the twentieth century. The house, resembled as a machine, was a useful object made by the assembly of industrial pieces like a car, an airplane or a boat. But later, after his trip to the Americas, and reflected at the preface, 'American Prologue', of his book called 'Clarifications', Le Corbusier evolved his ideas into a new way of thinking. Wrote on the boat back to Europe, the lines written in this book are the clear evidence that something has changed in him. We might never get to know all of the variables that influenced his new approach, but we can be certain that the trips to South America, North Africa and Spain played a pivotal role on the evolution of his thinking. In the suburbs of Buenos Aires or Rio, where he was exposed to roughly made houses, without any heart or soul, but nevertheless owned by men, Le Corbusier learnt an unforgettable lesson. Hence, he would retrospect: "I saw a corrugated iron worker house, but very well decorated with a rosebush garnishing the front door. It was a poem of the modern times" or "I deeply look forward for those houses that are people’s homes not architect’s ones". At the end of his life, free of political commitment or an overly strict attachment to the construction, his proposals are more organic and less structural, as represented by the Cabanon built for himself and his wife. In this paper, based on Martin’s Heidegger conference in Darmstadt “Bauen Wohnen Denken” (august 5th of 1951) and supported by Santa Teresa de Cepeda’s (1515-1582) letter and her Seven Mansions of the Interior Castle, transformation and invariance is studied. The house has one of the greatest powers of integration for the thoughts, memories and dreams of men. The house, in the life of an individual, overcome men contingencies and multiplies men advice for continuity. Without it, men would be a dispersed human being. The house is body and soul. It is the first world of the human being ... And always, in his dreams, “the house is a large cradle”, as said by Bachelard. There has been a clear evolution of the concept of housing over time. But after all, the house still remains as a reflection of its inhabitants. When a man makes a house his own, we can conclude, he has found what he can call his “morada”.

Olhares sobre a entrada da criança na creche

Relatório apresentado para a obtenção do grau de Mestre em Educação pré-escolar

LAICIDADE E ECUMENICIDADE DA IGREJA O Pensamento Eclesiológico de John Wesley

A presente investigação se concentra na eclesiologia prática, experimental e funcional de John Wesley, examinando não apenas o que se encontra explícito em seus escritos sobre a igreja, mas também o que está implícito na práxis social e missionária dos primeiros metodistas. Antes, porém, é traçado um panorama das discussões em torno da concepção wesleyana de igreja, desenvolvidas, sobretudo, nos últimos cinqüenta anos. O valor dessas pesquisas é reconhecido, pois elas ajudaram a criar certa convergência em torno dos principais temas da visão de Wesley. Entretanto, em boa parte delas, nota-se esforço em enquadrar a fragmentada reflexão wesleyana em algum esquema de interpretação previamente definido. De conservador e defensor da Igreja estabelecida a cismático radical, quase todas as qualificações lhe foram atribuídas. É certo que Wesley assimilou a contribuição de várias correntes, o que oferece justa dimensão da complexidade de sua teologia, resistente a explicações simplistas. Nem sempre, porém, se indaga sobre o que determinou as suas preferências. Aqui é sustentada a tese de que não foi o apego a princípios considerados ortodoxos, mas o encontro com o povo que levou Wesley à abertura crescente para uma compreensão da igreja, ao mesmo, sensível ao sofrimento dos excluídos da sociedade inglesa, e flexível para se ajustar a conjunturas em mutação constante. Ele rompeu com a eclesiologia hierárquica, em que foi formado, e pôs em prática uma concepção fundamentalmente laica de igreja. Quebrou o monopólio do clero e tornou realidade o sacerdócio de todos os crentes, tanto de homens quanto de mulheres. Rejeitou o individualismo e valorizou a vida comunitária responsável. Desfez a interpretação paroquialista e exclusivista de igreja e abraçou a ecumenicidade como caráter essencial da Igreja de Cristo. Enfim, centralizou-se na via salutis, na renovação de toda a criação, pela graça de Deus com a participação humana responsável, e relativizou a própria Igreja.

LAICIDADE E ECUMENICIDADE DA IGREJA O Pensamento Eclesiológico de John Wesley

A presente investigação se concentra na eclesiologia prática, experimental e funcional de John Wesley, examinando não apenas o que se encontra explícito em seus escritos sobre a igreja, mas também o que está implícito na práxis social e missionária dos primeiros metodistas. Antes, porém, é traçado um panorama das discussões em torno da concepção wesleyana de igreja, desenvolvidas, sobretudo, nos últimos cinqüenta anos. O valor dessas pesquisas é reconhecido, pois elas ajudaram a criar certa convergência em torno dos principais temas da visão de Wesley. Entretanto, em boa parte delas, nota-se esforço em enquadrar a fragmentada reflexão wesleyana em algum esquema de interpretação previamente definido. De conservador e defensor da Igreja estabelecida a cismático radical, quase todas as qualificações lhe foram atribuídas. É certo que Wesley assimilou a contribuição de várias correntes, o que oferece justa dimensão da complexidade de sua teologia, resistente a explicações simplistas. Nem sempre, porém, se indaga sobre o que determinou as suas preferências. Aqui é sustentada a tese de que não foi o apego a princípios considerados ortodoxos, mas o encontro com o povo que levou Wesley à abertura crescente para uma compreensão da igreja, ao mesmo, sensível ao sofrimento dos excluídos da sociedade inglesa, e flexível para se ajustar a conjunturas em mutação constante. Ele rompeu com a eclesiologia hierárquica, em que foi formado, e pôs em prática uma concepção fundamentalmente laica de igreja. Quebrou o monopólio do clero e tornou realidade o sacerdócio de todos os crentes, tanto de homens quanto de mulheres. Rejeitou o individualismo e valorizou a vida comunitária responsável. Desfez a interpretação paroquialista e exclusivista de igreja e abraçou a ecumenicidade como caráter essencial da Igreja de Cristo. Enfim, centralizou-se na via salutis, na renovação de toda a criação, pela graça de Deus com a participação humana responsável, e relativizou a própria Igreja.

RELIGIÃO, CORPO E EMOÇÃO: EDUCAÇÃO DOS SENTIDOS E HABITUS DE CLASSE NA IGREJA COMUNIDADE DA GRAÇA NO ABC PAULISTA

O objeto de estudo desta pesquisa é a Comunidade da Graça, presente há dez anos em São Bernardo do Campo, região do ABC paulista. Analisa-se o lugar da emoção religiosa e sua relação com a educação dos sentidos nesta confraria protestante pentecostal formada majoritariamente por pessoas de classe média, como propiciadora da assimilação de um habitus e de um forte auto-controle individual evidenciando a eficácia do adestramento corporal pela via da religião. Imersa em uma realidade social de muitas mudanças que provocam reconfigurações das religiões, no tipo específico de pentecostalismo estudado nota-se que, na gestão dos bens simbólicos, o ingrediente emocional é o principal acessório a fim de responder às demandas coletivas e individuais deste público religioso. Se há alguns anos a centralidade cúltica do protestantismo pentecostal estava no ouvir a prédica e reviver a experiência do pentecostes cristão, hoje em dia o foco neste é a emoção que deve perpassar todo o culto. O mesmo ocorre nos dois espaços catequéticos privilegiados desta igreja, a saber, a reunião no templo chamada de Conhecendo as Escrituras e os encontros de grupos nos lares. Esta mudança se evidencia, também, nos corpos dos fiéis, pois estes se constróem e modelam-se à realidade social vigente e expressam as experiências vivenciadas neste contexto. A partir da observação dos cultos e reuniões catequéticas desta igreja, analisa-se neste trabalho o modo como a emoção religiosa é construída, difundida e reproduzida, levando-se em consideração as condições sociais e econômicas específicas do grupo religioso em questão.(AU)

RELIGIÃO, CORPO E EMOÇÃO: EDUCAÇÃO DOS SENTIDOS E HABITUS DE CLASSE NA IGREJA COMUNIDADE DA GRAÇA NO ABC PAULISTA

O objeto de estudo desta pesquisa é a Comunidade da Graça, presente há dez anos em São Bernardo do Campo, região do ABC paulista. Analisa-se o lugar da emoção religiosa e sua relação com a educação dos sentidos nesta confraria protestante pentecostal formada majoritariamente por pessoas de classe média, como propiciadora da assimilação de um habitus e de um forte auto-controle individual evidenciando a eficácia do adestramento corporal pela via da religião. Imersa em uma realidade social de muitas mudanças que provocam reconfigurações das religiões, no tipo específico de pentecostalismo estudado nota-se que, na gestão dos bens simbólicos, o ingrediente emocional é o principal acessório a fim de responder às demandas coletivas e individuais deste público religioso. Se há alguns anos a centralidade cúltica do protestantismo pentecostal estava no ouvir a prédica e reviver a experiência do pentecostes cristão, hoje em dia o foco neste é a emoção que deve perpassar todo o culto. O mesmo ocorre nos dois espaços catequéticos privilegiados desta igreja, a saber, a reunião no templo chamada de Conhecendo as Escrituras e os encontros de grupos nos lares. Esta mudança se evidencia, também, nos corpos dos fiéis, pois estes se constróem e modelam-se à realidade social vigente e expressam as experiências vivenciadas neste contexto. A partir da observação dos cultos e reuniões catequéticas desta igreja, analisa-se neste trabalho o modo como a emoção religiosa é construída, difundida e reproduzida, levando-se em consideração as condições sociais e econômicas específicas do grupo religioso em questão.(AU)

All males are not created equal: Fertility differences depend on gamete recognition polymorphisms in sea urchins

Behaviors, morphologies, and genetic loci directly involved in reproduction have been increasingly shown to be polymorphic within populations. Explaining how such variants are maintained by selection is crucial to understanding the genetic basis of fertility differences, but direct tests of how alleles at reproductive loci affect fertility are rare. In the sea urchin genus Echinometra, the protein bindin mediates sperm attachment to eggs, evolves quickly, and is polymorphic within species. Eggs exposed to experimental sperm mixtures show strong discrimination on the basis of the males’ bindin genotype. Different females produce eggs that nonrandomly select sperm from different males, showing that variable egg–sperm interactions determine fertility. Eggs select sperm with a bindin genotype similar to their own, suggesting strong linkage between female choice and male trait loci. These experiments demonstrate that alleles at a single locus can have a strong effect on fertilization and that reproductive loci may retain functional polymorphisms through epistatic interactions between male and female traits. They also suggest that positive selection at gamete recognition loci like bindin involves strong selection within species on mate choice interactions.

A conserved residue in the tip proteins of CS1 and CFA/I pili of enterotoxigenic Escherichia coli that is essential for adherence

Enterotoxigenic Escherichia coli associated with human diarrheal disease utilize any of a limited group of serologically distinguishable pili for attachment to intestinal cells. These include CS1 and CFA/I pili. We show here that chemical modification of arginyl residues in CS1 pili abolishes CS1-mediated agglutination of bovine erythrocytes, which serves as a model system for attachment. Alanine substitution of the single arginyl residue in CooA, the major pilin, had no effect on the assembly of pili or on hemagglutination. In contrast, substitution of alanine for R181 in CooD, the minor pilin associated with the pilus tip, abolished hemagglutination, and substitution of R20 reduced hemagglutination. Neither of these substitutions affected CS1 pilus assembly. This shows that CooD is essential for CS1-mediated attachment and identifies specific residues that are involved in receptor binding but not in pilus assembly. In addition to mediating agglutination of bovine erythrocytes, CFA/I also mediates agglutination of human erythrocytes. Substitution of R181 by alanine in the CooD homolog, CfaE, abolished both of these reactions. We conclude that the same region of the pilus tip protein is involved in adherence of CS1 and CFA/I pili, although their receptor specificities differ. This suggests that the region of the pilus tip adhesin protein that includes R181 might be an appropriate target for therapeutic intervention or for a vaccine to protect against human diarrhea caused by enterotoxigenic E. coli strains that have serologically different pili.

An opsonic function of the neutrophil bactericidal/permeability-increasing protein depends on both its N- and C-terminal domains

The host response to Gram-negative bacterial infection is influenced by two homologous lipopolysaccharide (LPS)-interactive proteins, LPS-binding protein (LBP) and the bacteridical/permeability-increasing protein (BPI). Both proteins bind LPS via their N-terminal domains but produce profoundly different effects: BPI and a bioactive N-terminal fragment BPI-21 exert a selective and potent antibacterial effect upon Gram-negative bacteria and suppress LPS bioactivity whereas LBP is not toxic toward Gram-negative bacteria and potentiates LPS bioactivity. The latter effect of LBP requires the C-terminal domain for delivery of LPS to CD14, so we postulated that the C-terminal region of BPI may serve a similar delivery function but to distinct targets. LBP, holoBPI, BPI-21, and LBP/BPI chimeras were compared for their ability to promote uptake by human phagocytes of an encapsulated, phagocytosis-resistant strain of Escherichia coli. We show that only bacteria preincubated with holoBPI are ingested by neutrophils and monocytes. These findings suggest that, when extracellular holoBPI is bound via its N-terminal domain to Gram-negative bacteria, the C-terminal domain promotes bacterial attachment to neutrophils and monocytes, leading to phagocytosis. Therefore, analogous to the role of the C-terminal domain of LBP in delivery of LPS to CD14, the C-terminal domain of BPI may fulfill a similar function in BPI-specific disposal pathways for Gram-negative bacteria.

An Eph receptor regulates integrin activity through R-Ras

The ability of integrins to mediate cell attachment to extracellular matrices and to blood proteins is regulated from inside the cell. Increased ligand-binding activity of integrins is critical for platelet aggregation upon blood clotting and for leukocyte extravasation to inflamed tissues. Decreased adhesion is thought to promote tumor cell invasion. R-Ras, a small intracellular GTPase, regulates the binding of integrins to their ligands outside the cell. Here we show that the Eph receptor tyrosine kinase, EphB2, can control integrin activity through R-Ras. Cells in which EphB2 is activated become poorly adherent to substrates coated with integrin ligands, and a tyrosine residue in the R-Ras effector domain is phosphorylated. The R-Ras phosphorylation and loss of cell adhesion are causally related, because forced expression of an R-Ras variant resistant to phosphorylation at the critical site made cells unresponsive to the anti-adhesive effect of EphB2. This is an unusual regulatory pathway among the small GTPases. Reduced adhesiveness induced through the Eph/R-Ras pathway may explain the repulsive effect of the Eph receptors in axonal pathfinding and may facilitate tumor cell invasion and angiogenesis.

Dissociation of HIV-1 from follicular dendritic cells during HAART: Mathematical analysis

Follicular dendritic cells (FDC) provide a reservoir for HIV type 1 (HIV-1) that may reignite infection if highly active antiretroviral therapy (HAART) is withdrawn before virus on FDC is cleared. To estimate the treatment time required to eliminate HIV-1 on FDC, we develop deterministic and stochastic models for the reversible binding of HIV-1 to FDC via ligand–receptor interactions and examine the consequences of reducing the virus available for binding to FDC. Analysis of these models shows that the rate at which HIV-1 dissociates from FDC during HAART is biphasic, with an initial period of rapid decay followed by a period of slower exponential decay. The speed of the slower second stage of dissociation and the treatment time required to eradicate the FDC reservoir of HIV-1 are insensitive to the number of virions bound and their degree of attachment to FDC before treatment. In contrast, the expected time required for dissociation of an individual virion from FDC varies sensitively with the number of ligands attached to the virion that are available to interact with receptors on FDC. Although most virions may dissociate from FDC on the time scale of days to weeks, virions coupled to a higher-than-average number of ligands may persist on FDC for years. This result suggests that HAART may not be able to clear all HIV-1 trapped on FDC and that, even if clearance is possible, years of treatment will be required.

Atomic structure of a thermostable subdomain of HIV-1 gp41

Infection by HIV-1 involves the fusion of viral and cellular membranes with subsequent transfer of viral genetic material into the cell. The HIV-1 envelope glycoprotein that mediates fusion consists of the surface subunit gp120 and the transmembrane subunit gp41. gp120 directs virion attachment to the cell–surface receptors, and gp41 then promotes viral–cell membrane fusion. A soluble, α-helical, trimeric complex within gp41 composed of N-terminal and C-terminal extraviral segments has been proposed to represent the core of the fusion-active conformation of the HIV-1 envelope. A thermostable subdomain denoted N34(L6)C28 can be formed by the N-34 and C-28 peptides connected by a flexible linker in place of the disulfide-bonded loop region. Three-dimensional structure of N34(L6)C28 reveals that three molecules fold into a six-stranded helical bundle. Three N-terminal helices within the bundle form a central, parallel, trimeric coiled coil, whereas three C-terminal helices pack in the reverse direction into three hydrophobic grooves on the surface of the N-terminal trimer. This thermostable subdomain displays the salient features of the core structure of the isolated gp41 subunit and thus provides a possible target for therapeutics designed selectively to block HIV-1 entry.

α5β1 Integrin Controls Cyclin D1 Expression by Sustaining Mitogen-activated Protein Kinase Activity in Growth Factor-treated Cells

Cyclin D1 expression is jointly regulated by growth factors and cell adhesion to the extracellular matrix in many cell types. Growth factors are thought to regulate cyclin D1 expression because they stimulate sustained extracellular signal-regulated kinase (ERK) activity. However, we show here that growth factors induce transient ERK activity when added to suspended fibroblasts and sustained ERK activity only when added to adherent fibroblasts. Cell attachment to fibronectin or anti-α5β1 integrin is sufficient to sustain the ERK signal and to induce cyclin D1 in growth factor-treated cells. Moreover, when we force the sustained activation of ERK, by conditional expression of a constitutively active MAP kinase/ERK kinase, we overcome the adhesion requirement for expression of cyclin D1. Thus, at least in part, fibroblasts are mitogen and anchorage dependent, because integrin action allows for a sustained ERK signal and the expression of cyclin D1 in growth factor-treated cells.

Regulation of G2/M Progression by the STE Mitogen-activated Protein Kinase Pathway in Budding Yeast Filamentous Growth

Inoculation of diploid budding yeast onto nitrogen-poor agar media stimulates a MAPK pathway to promote filamentous growth. Characteristics of filamentous cells include a specific pattern of gene expression, elongated cell shape, polar budding pattern, persistent attachment to the mother cell, and a distinct cell cycle characterized by cell size control at G2/M. Although a requirement for MAPK signaling in filamentous gene expression is well established, the role of this pathway in the regulation of morphogenesis and the cell cycle remains obscure. We find that ectopic activation of the MAPK signal pathway induces a cell cycle shift to G2/M coordinately with other changes characteristic of filamentous growth. These effects are abrogated by overexpression of the yeast mitotic cyclins Clb1 and Clb2. In turn, yeast deficient for Clb2 or carrying cdc28-1N, an allele of CDK defective for mitotic functions, display enhanced filamentous differentiation and supersensitivity to the MAPK signal. Importantly, activation of Swe1-mediated inhibitory phosphorylation of Thr-18 and/or Tyr-19 of Cdc28 is not required for the MAPK pathway to affect the G2/M delay. Mutants expressing a nonphosphorylatable mutant Cdc28 or deficient for Swe1 exhibit low-nitrogen-dependent filamentous growth and are further induced by an ectopic MAPK signal. We infer that the MAPK pathway promotes filamentous growth by a novel mechanism that inhibits mitotic cyclin/CDK complexes and thereby modulates cell shape, budding pattern, and cell-cell connections.

A method for directed evolution and functional cloning of enzymes

A general scheme is described for the in vitro evolution of protein catalysts in a biologically amplifiable system. Substrate is covalently and site specifically attached by a flexible tether to the pIII coat protein of a filamentous phage that also displays the catalyst. Intramolecular conversion of substrate to product provides a basis for selecting active catalysts from a library of mutants, either by release from or attachment to a solid support. This methodology has been developed with the enzyme staphylococcal nuclease as a model. An analysis of factors influencing the selection efficiency is presented, and it is shown that phage displaying staphylococcal nuclease can be enriched 100-fold in a single step from a library-like ensemble of phage displaying noncatalytic proteins. Additionally, this approach should allow one to functionally clone natural enzymes, based on their ability to catalyze specific reactions (e.g., glycosyl transfer, sequence-specific proteolysis or phosphorylation, polymerization, etc.) rather than their sequence- or structural homology to known enzymes.