A peptide derived from GAPDH enhances resistance to DNA damage in budding yeast

2021 ◽  
Author(s):  
Xi Zhao ◽  
Xianqiang Lian ◽  
Yan Liu ◽  
Liyan Zhou ◽  
Bian Wu ◽  
...  
Keyword(s):  
Dna Damage ◽  
Common Good ◽  
Budding Yeast ◽  
Social Activity ◽  
Social Behaviors ◽  
Research Field ◽  
Yeast Cells ◽  
The Social ◽  
The Common ◽  
Established Role

Social behaviors do not only exist in higher organisms but are also present in microbes that interact for the common good. Here, we report that budding yeast cells interact with their neighboring cells after exposure to DNA damage. Yeast cells irradiated with DNA-damaging ultraviolet light secrete signal peptides that can increase the survival of yeast cells exposed to DNA-damaging stress. The secreted peptide is derived from glyceraldehyde-3-phosphate dehydrogenase (GAPDH), and it induced cell death of a fraction of yeast cells in the group. The data suggest that the GAPDH-derived peptide serves in budding yeast’s social interaction in response to DNA-damaging stress. Importance Many studies have shown that microorganisms, including bacteria and yeast, display increased tolerance to stress after exposure to the same stressor. However, the mechanism remains unknown. In this manuscript, we report a striking finding that S. cerevisiae cells respond to DNA damage by secreting a peptide that facilitates resistance to DNA-damaging stress. Although it has been shown that GAPDH possesses many key functions in cells aside from its well-established role in glycolysis, this study demonstrated that GAPDH is also involved in the social behaviors response to DNA-damaging stress. The study opens the gate to an interesting research field about microbial social activity for adaptation to a harsh environment.

What Theology Should and Should Not Learn from the Social Sciences About the Common Good

2017 ◽  
Author(s):  
Mary L. Hirschfeld
Keyword(s):  
Social Sciences ◽  
Common Good ◽  
Human Life ◽  
Social Thought ◽  
Extensive Literature ◽  
Human Flourishing ◽  
Catholic Social Thought ◽  
The Common Good ◽  
The Social ◽  
The Common

There are two ways to answer the question, What can Catholic social thought learn from the social sciences about the common good? A more modern form of Catholic social thought, which primarily thinks of the common good in terms of the equitable distribution of goods like health, education, and opportunity, could benefit from the extensive literature in public policy, economics, and political science, which study the role of institutions and policies in generating desirable social outcomes. A second approach, rooted in pre-Machiavellian Catholic thought, would expand on this modern notion to include concerns about the way the culture shapes our understanding of what genuine human flourishing entails. On that account, the social sciences offer a valuable description of human life; but because they underestimate how human behavior is shaped by institutions, policies, and the discourse of social science itself, their insights need to be treated with caution.

scholarly journals CREACIÓN Y DESTRUCCIÓN DE CAPITAL SOCIAL COMUNITARIO EN EL MOVIMIENTO DE TRABAJADORES DESOCUPADOS DE SOLANO-ARGENTINA

2010 ◽  
Vol 5 (9) ◽  
pp. 97 ◽  
Author(s):  
Ignacio García
Keyword(s):  
Social Capital ◽  
Common Good ◽  
Shared Responsibility ◽  
Community Identity ◽  
Capital Social ◽  
Redes Sociales ◽  
The Social ◽  
The Common ◽  
Fundamental Values ◽  
Efficient Mechanisms

El presente artículo tiene como objetivo analizar la construcción, sustentabilidad y usos del capital social comunitario en un movimiento social argentino que plantea la horizontalidad y la autonomía como valores fundamentales de organización social. A través del análisis de la dinámica de tres tipos de capital social —unión, puente, y nexo—, se observa que el movimiento en cuestión consigue crear rápidamente capital social comunitario y una identidad común diferenciadora. Sin embargo, el capital social rápidamente construido no logra sustentarse en el tiempo, debido a la incapacidad de sus integrantes en generar mecanismos descentralizados y eficientes de monitoreo mutuo, responsabilidad compartida y penalización moral que protejan el bien común y refuercen la identidad comunitaria a través de redes sociales densas.   ABSTRACTThe objective of this article is to analyze the construction, sustainability and uses of community social capital in a social movement in Argentina that identifies horizontality and autonomy as fundamental values of social organization. By analyzing the dynamics of three types of social capital —bonding, bridging and linking— we can observe that the movement studied here is able to rapidly create community social capital and  differentiating common identity. Nevertheless, the social capital rapidly constructed is not sustained over time, because the movement’s members are unable to generate decentralized, efficient mechanisms for mutual monitoring, shared responsibility and moral penalization that will protect the common good and strengthen community identity through dense social networks.

The Origins of “Social Justice” in the Natural Law Philosophy of Antonio Rosmini

2018 ◽  
Vol 80 (1) ◽  
pp. 3-29 ◽  
Author(s):  
Robert P. Kraynak
Keyword(s):  
Social Justice ◽  
Natural Law ◽  
Common Good ◽  
Social Teaching ◽  
Equal Rights ◽  
Theory Of Justice ◽  
Social Nature ◽  
The Social ◽  
Natural Law Theory ◽  
The Common

Abstract“Social justice” is a powerful idea today, but its origins and meaning are unclear. One of the first to use the term was Antonio Rosmini, author of The Constitution under Social Justice (1848) and other works of moral philosophy. I argue that Rosmini arrived at his idea of social justice by developing Thomistic natural law theory into a novel view of the common good that balances two principles: (1) the equal rights and dignity of persons as ends-in-themselves, a version of “personalism” influenced by Kant and Christianity; and (2) unequal rewards for those who contribute most to society, a version of Aristotelian “proportionalism” based on the social nature of man. I conclude by comparing Rosmini's idea of social justice to John Rawls's “theory of justice” and Catholic social teaching.

scholarly journals Dobro wspólne okiem socjologa — kilka uwag porządkujących

2017 ◽  
Vol 61 (4) ◽  
pp. 49-63
Author(s):  
Bartosz Mika
Keyword(s):  
Common Good ◽  
Social Good ◽  
The Common Good ◽  
Collective Ownership ◽  
The Third ◽  
Contemporary Sociology ◽  
The Social ◽  
The Common

This text can be defined as an attempt to look at the question of the common good through sociological glasses. The author suggests that many of the issues subsumed under  the term “the common good” have already been elucidated and described in detail on the basis of classical and contemporary sociology. If it is assumed that the common good can be understood triply, as (1) a postulate of the social good, (2) materially, as an object of collective ownership, and (3) as an effect of the individual’s life in society, then it must be admitted that, at least in the third case, reference to the collected achievements of sociology is necessary in order to describe the common good properly.

Reconstructing the Common Good: Theology and the Social Order. Gary J. Dorrien

1992 ◽  
Vol 72 (3) ◽  
pp. 459-460
Author(s):  
Preston N. Williams
Keyword(s):  
Social Order ◽  
Common Good ◽  
The Common Good ◽  
The Social ◽  
The Common

scholarly journals Doing nothing does something: Embodiment and data in the COVID-19 pandemic

2020 ◽  
Vol 7 (1) ◽  
pp. 205395172093393
Author(s):  
Mickey Vallee
Keyword(s):  
Public Health ◽  
Media Studies ◽  
Common Good ◽  
Current Data ◽  
The Body ◽  
Health Crisis ◽  
Critical Data ◽  
The Social ◽  
The Common ◽  
A Current

The COVID-19 pandemic redefines how we think about the body, physiologically and socially. But what does it mean to have and to be a body in the COVID-19 pandemic? The COVID-19 pandemic offers data scholars the unique opportunity, and perhaps obligation, to revisit and reinvent the fundamental concepts of our mediated experiences. The article critiques the data double, a longstanding concept in critical data and media studies, as incompatible with the current public health and social distancing imperative. The data double, instead, is now the presupposition of a new data entity, which will emerge out of a current data shimmer: a long-sustaining transition that blurs the older boundaries of bodies and the social, and establishes new ethical boundaries around the (in)activity and (im)mobility of doing nothing to do something. The data double faces a unique dynamic in the COVID-19 pandemic between boredom and exhaustion. Following the currently simple rule to stay home presents data scholars the opportunity to revisit the meaning of data as something given, a shimmering embodied relationship with data that contributes to the common good in a global health crisis.

The Meaningful City

2019 ◽  
pp. 465-486
Author(s):  
Ruth Yeoman
Keyword(s):  
Social Interactions ◽  
Common Good ◽  
Meaning Making ◽  
Social Cooperation ◽  
Sustainable City ◽  
Rich Diversity ◽  
The Social ◽  
Core Elements ◽  
The Common ◽  
The City

This chapter applies the value of meaningfulness to a philosophy of the city. It argues that philosophies of the city can supply smart and sustainable city initiatives with human values and attention to the common good which they currently lack. By bringing the value of meaningfulness into a description of city-making, the chapter shows how city people have responsibilities to make the city when the activities of social cooperation associated with discharging such responsibilities are constituted by freedom, autonomy, and dignity, and when the social interactions of meaning-making are just. The features of an ethico-normative architecture which is capable of promoting city-level meaningfulness are specified. These include three core elements: public meaningfulness; the society of meaning-makers; and agonistic republicanism. City-making organized to manifest these features will generate a rich diversity of meaning sources on which city people can draw to craft meaningfulness in life and in work.

A Failure of Modernization: Police Reform, The “Common Good,” and Serfdom In Eighteenth-Century Russia

2015 ◽  
Vol 42 (3) ◽  
pp. 249-271
Author(s):  
Hugh D. Hudson
Keyword(s):  
Eighteenth Century ◽  
Social Relations ◽  
Social Order ◽  
Common Good ◽  
Max Weber ◽  
Political Organization ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Creation

For Russian subjects not locked away in their villages and thereby subject almost exclusively to landlord control, administration in the eighteenth century increasingly took the form of the police. And as part of the bureaucracy of governance, the police existed within the constructions of the social order—as part of social relations and their manifestations through political control. This article investigates the social and mental structures—the habitus—in which the actions of policing took place to provide a better appreciation of the difficulties of reform and modernization. Eighteenth-century Russia shared in the European discourse on the common good, the police, and social order. But whereas Michel Foucault and Michael Ignatieff see police development in Europe with its concern to surveil and discipline emerging from incipient capitalism and thus a product of new, post-Enlightenment social forces, the Russian example demonstrates the power of the past, of a habitus rooted in Muscovy. Despite Peter’s and especially Catherine’s well-intended efforts, Russia could not succeed in modernization, for police reforms left the enserfed part of the population subject to the whims of landlord violence, a reflection, in part, of Russia having yet to make the transition from the feudal manorial economy based on extra-economic compulsion to the capitalist hired-labor estate economy. The creation of true centralized political organization—the creation of the modern state as defined by Max Weber—would require the state’s domination over patrimonial jurisdiction and landlord control over the police. That necessitated the reforms of Alexander II.

Institutional Design for Collective Action: Tweaking the Rules of the Game for the Common Good

2012 ◽  
Vol 11 (1) ◽  
pp. 64-87 ◽  
Author(s):  
Heinz-Dieter Meyer
Keyword(s):  
Social Sciences ◽  
Collective Action ◽  
Peer Review ◽  
Common Good ◽  
Institutional Design ◽  
The Social ◽  
Self Interest ◽  
Urban Safety ◽  
The Common ◽  
Rules Of The Game

Abstract At present, institutional design is an under-theorized and underdeveloped part of the social sciences. In this paper I focus on designs for situations of collective action where the outcome is controlled by the choices of several self-interested actors. In those situations the goal of institutional design is to alter the rules of the game so that self-interested actors find it rational to cooperate. I explore the viability of that definition by considering two examples of institutional design: urban safety and academic peer review. I discuss the implications of my findings for our conception of rational self-interest and propose that three design principles – publicity, boundaries, and contiguity – can be inferred from the analysis.

scholarly journals A Dignidade da Pessoa Humana, a Boa-Fé Objetiva e a Funcão Social do Contrato

2020 ◽  
Vol 20 (1) ◽  
pp. 25-35
Author(s):  
Romano Deluque Júnior ◽  
Cristiane Maluf Rodrigues Correia
Keyword(s):  
Common Good ◽  
Human Person ◽  
Social Function ◽  
Good Faith ◽  
Constitutional Principle ◽  
The Social ◽  
The Common ◽  
New Perspective ◽  
Sense Of Justice ◽  
The Ideal

À luz de uma reflexão jusfilosófica, a pessoa humana ascende enquanto sujeito de maior relevância para a ciência do Direito, nesse mesmo sentido, se faz relevante citar que o Direito possuiria, em todas as suas instâncias, a seguinte preocupação: de caminhar paralelamente a um verdadeiro senso de justiça, que se volte à solidariedade e ao bem comum. O presente artigo possui como objetivo fazer emergir uma reflexão ética acerca da função social dos contratos, por sua vez aqui percebida tal como um instituto norteador das relações jurídicas contratuais relacionando-a  com a questão da dignidade da pessoa humana enquanto basilar princípio constitucional. A discussão proposta decorrer-se-á de modo a defender a premissa de que a manutenção e a defesa dessa dignidade ocorreriam  dentro de uma perspectiva contratualista, a partir da observância e do respeito pelos limites impostos pela própria função social dos contratos, na figura da probidade contratual, da boa-fé objetiva, e da defesa dos interesses difusos e institucionais. Propõe-se, ainda, discutir a respeito de uma ética contratual contemporânea, que a partir dos conceitos aqui em análise, possuiria o intento de superar o ciclo histórico de individualismo exacerbado, e substituí-lo pelo ideal da coexistencialidade. Nessa nova perspectiva ter-se-á em pauta o instituto da boa-fé objetiva, através da qual a relação negocial passaria a ser vislumbrada a partir de uma ética do comum proveito, que caminharia, não obstante, à harmonia jurídico-contratual em prol da coletividade e dos interesses difusos. Palavras-chave: Função Social do Contrato. Contratos. Direito Civil. AbstractOn the  light of a jus-philosophical reflection, the human being ascends as a subject of greater relevance to the science of Law, in the same sense, it is relevant to mention that Law would have, in all its instances, the following concern: to walk in parallel to a true sense of justice, to return, to solidarity and to the common good. The purpose of this article is to make an ethical reflection about the social function of contracts, in turn perceived here as an institute guiding contractual legal relationships  regarding the issue of the dignity of the human person as a basis for constitutional principle. The proposed discussion will be carried out in such a way as to defend the premise that the maintenance and defense of this dignity would take place, from a contractual perspective, from the observance and respect for the limits imposed by the social function of the contracts themselves, figure of contractual probity, objective good faith, and defense of diffuse and institutional interests. It is also proposed to discuss a contemporary contractual ethic that, based on the concepts analyzed here, would attempt to overcome the historical cycle of exacerbated individualism and replace it with the ideal of coexistentiality. In this new perspective, the institute of objective good faith, through which the negotiating relationship would be perceived from an ethic of common advantage, would nevertheless follow the legal-contractual harmony in collective and diffuse interests. Keywords: Social Function of Contract. Contracts. Civil Law.

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