Some aspects of lipid biochemistry

1962 ◽  
Vol 156 (964) ◽  
pp. 376-387 ◽  
Keyword(s):  
Dynamic Equilibrium ◽  
Presidential Address ◽  
Living Cells ◽  
British Association ◽  
Lipid Biochemistry ◽  
Chemical Methods ◽  
Single Sentence ◽  
The Bible ◽  
Living Entity ◽  
Almost All

I am at a great disadvantage in comparison to most of the speakers today, for I neither had the good fortune to work in Hopkins’s laboratory, nor did I have the privilege of knowing him. I cannot, therefore, call upon personal recollections of his teaching to link my remarks with his memory. Fortunately the writings of Sir Frederick Gowland Hopkins are to biochemists like the Bible; both provide texts for almost all occasions. I will endeavour to show, with some selected examples, how lipid biochemists have carried forward the general concepts of biochemistry developed by him. There are two recurrent themes in almost all his public addresses, expressed with increasing vigour as years went by. One of these was his emphasis on the necessity of a closer association between chemists and biologists; discarding the sterile mysticism of ‘Vitalism’, Hopkins firmly believed that the life-processes of the cell are catalyzed by intracellular enzymes and obey the laws of chemistry. The second theme was his insistence that the seemingly static composition of any living entity was the result of a dynamic equilibrium of a multitude of reactions. As early as 1913, in his address to the British Association, we find both these themes fully expressed. His thesis was ‘that in the study of the intermediate processes of metabolism we have to deal, not with complex substances which elude ordinary chemical methods, but with simple substances undergoing comprehensible reactions’. In the same lecture he described the life of the cell as ‘the expression of a particular dynamic equilibrium which obtains in a polyphasic system’ (Hopkins 1913). Then in his presidential address to the British Association at Leicester in 1933 the two concepts are expressed in a single sentence, when he defined the essential or ultimate aim of biochemistry as ‘an adequate and acceptable description of molecular dynamics in living cells and tissues’ (Hopkins 1933).

Sentiment and Prejudice

2021 ◽  
pp. 799-832
Author(s):  
Cléo Chassonnery-Zaïgouche ◽  
Annie L. Cot
Keyword(s):  
World War I ◽  
Presidential Address ◽  
Women's Work ◽  
British Association ◽  
Equal Pay ◽  
Women’S Work ◽  
Women's Wages ◽  
Equal Work ◽  
Economic Journal

This article describes the evolution of Edgeworth’s thought on women’s wages and on the principle of “equal pay for equal work.” We first document Edgeworth’s early works on “exact utilitarianism” as an epistemic basis for his reflections upon women’s wages. Second, we review his first writings on women’s work and wages: early mentions in the 1870s, his book reviews published in the Economic Journal, and the substantial preface he wrote for the British Association for the Advancement of Science 1904 report on Women in Printing Trades. Third, we document his 1922 British Association presidential address in relation to the burgeoning literature on women’s work and wages within political economy at the time. Finally, we show that his 1923 follow-up article on women’s wages and economic welfare constitutes an update of his “aristocratical utilitarianism” in the post–World War I context.

Idolatry

2018 ◽  
Author(s):  
Stephen Fowl
Keyword(s):  
Daily Life ◽  
Central Place ◽  
Ancient World ◽  
The Bible ◽  
Activities Of Daily Life ◽  
The Face ◽  
The One ◽  
Almost All ◽  
Over Time ◽  
The Invisible

The use of material images of various gods (idols) in religious worship has a long history and a central place in the polytheistic religions of the ancient world. The worship of these gods is strictly prohibited in Judaism, Christianity and Islam. This practice is generally referred to as idolatry. In addition, the making of images of the one God along with the use of such images in worship is also considered idolatry within these three monotheistic faiths. In the ancient societies within which Judaism, Christianity and, later, Islam emerged, almost all aspects of life were touched by the presence of idols. For a Jew (particularly in the diaspora) or a Christian to faithfully negotiate one’s way through the activities of daily life in such a world required sustained attentiveness and resolve. Over time, idolatry became more generally and metaphorically associated with ideas, motivations, beliefs and commitments that draw believers’ attention away from God. In some instances in Christianity, idolatry simply becomes a synonym for sin. Although it is not common today for Jews, Christians or Muslims to worship fabricated images of their own or other gods, some of the ongoing philosophical and theological issues concern how God’s creation can manifest the invisible God. In what ways, if any, can the created world mediate God truthfully to humans? Can such things as icons be instrumental in the worship of the one God without that worship being idolatrous? In recent French phenomenological writing, some of these issues receive attention. Although these concerns may seem distant from those of the Bible and Quran, they share a common recognition that idolatry stems from a failure of attentiveness, an inability or unwillingness to focus one’s attention and desire upon God in the face of myriad distractions.

Bedouin Culture in the Bible

2018 ◽  
Author(s):  
Clinton Bailey
Keyword(s):  
Material Culture ◽  
Old Testament ◽  
Hebrew Bible ◽  
Social Values ◽  
Oral Traditions ◽  
The Bible ◽  
Unleavened Bread ◽  
The Common ◽  
Almost All ◽  
Common Logic

Bedouin culture, the culture of desert-dwelling nomads, has existed for 4,500 years, including the era when the texts of the Hebrew Bible, or Old Testament, were composed. It is thus a good context for understanding much of the Bible’s often ambivalent content regarding economics, material culture, social values, social organization, legal practices, religious behavior, and oral traditions. The abundant and varied Bedouin materials in this book constitute a cultural document that supplements materials learned from other cultures of the Ancient Near East about the Bible. The plenitude of Bedouin materials in the Hebrew Bible, the common logic between Bedouin and biblical experiences, and the ancient proximity of Bedouin to what the Bible cites as Israelite abodes, ensure that the origin of almost all the biblical references presented in this book stemmed from Bedouin rather than other ancient cultures. This book, in detailing the profusion of Bedouin culture in the Bible, goes far toward establishing that the ancient Israelites did have a nomadic background, as they are portrayed. Through the prism of Bedouin culture we also gain fresh insights into our customary perspectives on prominent aspects of Judaism and their biblical origins, such as the Israelite god Yahweh (enunciated in Judaism as “Adonai”), the attribute of this god as unseen, the original significance of circumcision, the eating of unleavened bread during Passover, the dwelling in thatched booths during the Feast of Tabernacles, and the Jewish prohibitions against eating pork and other forbidden foods.

OESTROGEN AND PROGESTERONE CONTENT OF OVARIAN VEIN BLOOD OF THE EWE DURING THE OESTROUS CYCLE

1969 ◽  
Vol 44 (1) ◽  
pp. 55-62 ◽  
Author(s):  
N. W. MOORE ◽  
SUSAN BARRETT ◽  
J. B. BROWN ◽  
IRENE SCHINDLER ◽  
MARGERY A. SMITH ◽  
...  
Keyword(s):  
Plasma Concentrations ◽  
Follicular Phase ◽  
Oestrous Cycle ◽  
Ovarian Vein ◽  
Chemical Methods ◽  
Plasma Progesterone ◽  
Cyclic Variations ◽  
Flow Through ◽  
Low Levels ◽  
Almost All

SUMMARY Ovarian vein blood was collected by cannulating the ovarian vein of 37 ewes at various times during the oestrous cycle. Plasma progesterone and oestrogen concentrations, determined by chemical methods, showed marked cyclic variations during the cycle. Progesterone was detected at all stages of the cycle. Plasma concentrations were rising rapidly by the 4th day after the onset of oestrus and were maintained at levels greater than 100 μg./100 ml. plasma from the 8th to the 14th day of the cycle. They started to fall about 48 hr. before the onset of oestrus. Very low levels, of the order of 1 μg./100 ml. plasma, were maintained from 24 hr. before to 8–16 hr. after the onset of oestrus. Oestradiol-17β made up almost all of the oestrogens measured. Oestrone accounted for less than one-eighth of the total oestrogens. Oestradiol first appeared on the 14th day of the cycle and its concentration rose rapidly during the immediate pre-oestrous period to reach peak levels of over 100 ng./100 ml. plasma 20–30 hr. before the onset of oestrus. They then rapidly declined and by 24 hr. after the onset had reached almost non-detectable levels. The ovarian secretion rate of progesterone was calculated to be 3·5 mg./day at mid-cycle and the total secretion of oestradiol during the follicular phase was 4·9 μg. Blood flow through the cannula was not affected by either the stage of cycle at which blood was collected or by the structure (corpus luteum or Graafian follicle) in the ovary bled.

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