Age-Dependent Decline of NAD+ - Universal Truth or Confounded Consensus?

Nicotinamide adenine dinucleotide (NAD+) is an essential molecule involved in various metabolic reactions, acting as an electron donor in the electron transport chain and as a co-factor for NAD+-dependent enzymes. In the early 2000s, reports that NAD+ declines with aging introduced the notion that NAD+ metabolism is globally and progressively impaired with age. Since then, NAD+ became an attractive target for potential pharmacological therapies aiming to increase NAD+ levels to promote vitality and protect against age-related diseases. This review summarizes and discusses a collection of studies that report the levels of NAD+ with aging in different species (i.e., yeast, C. elegans, rat, mouse, monkey, and human), to determine whether the notion that overall NAD+ levels decrease with aging stands true. We find that, despite systematic claims of overall changes in NAD+ levels with aging, the evidence to support such claims is very limited and often restricted to a single tissue or cell type. This is particularly true in humans, where the development of NAD+ levels during aging is still poorly characterized. There is a need for much larger, preferably longitudinal, studies to assess how NAD+ levels develop with aging in various tissues. This will strengthen our conclusions on NAD metabolism during aging and should provide a foundation for better pharmacological targeting of relevant tissues.

Age-Dependent Decline of NAD+ - Universal Truth or Confounded Consensus?

Nicotinamide adenine dinucleotide (NAD+) is an essential molecule involved in various metabolic reactions, acting as an electron donor in the electron transport chain and as a co-factor for NAD+-dependent enzymes. In the early 2000s, reports that NAD+ declines with aging introduced the notion that NAD+ metabolism is globally and progressively impaired with time. Since then, NAD+ became an attractive target for potential pharmacological therapies aiming to boost NAD+ levels to promote vitality and protect against age-related diseases. This review summarizes and discusses a collection of studies that report the levels of NAD+ with aging in different species (i.e., yeast, C. elegans, rat, mouse, monkey, and human) to determine whether the notion that overall NAD+ levels decrease with aging stands true. We find that despite systematic claims of overall changes in NAD+ levels with aging, the evidence to support it is very limited and often restricted to a single tissue or cell type. This is particularly true in humans, where the development of NAD+ levels during aging is still poorly characterized. There is a need for much larger, preferably longitudinal, studies aimed to assess how NAD+ levels develop with aging in various tissues. This will strengthen our conclusions on NAD+ during aging and should provide a foundation for better pharmacological targeting of relevant tissues.

The Allure of the Mystical

Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.

Postmodernism in Education

The period of postmodernism refers to a diverse set of ideas, practices, and disciplines that came to prominence in the later 20th century. It is the overarching philosophical project that responds to and critiques the principles of modernity and challenges the established ways of thinking. It opposes the ideas that it is possible to rationalize life through narrow, singular disciplinary thinking or through the establishment of a universal truth and grand narratives that strive for the value-neutral homogeneity that defined Enlightenment thinking. Postmodernism questions ontological, epistemological, and ethical conventions, and it opens up possibilities for multiple discourses and accepting marginalized and minority thoughts and practices. Openness to diversity is a key outcome of the multiplicities arising in postmodernity across a range of fields, including, among others, art, education, philosophy, architecture, and economics. Through its rejection of the totalizing effects of metanarratives and their intentions to achieve universal truths, goals, outcomes, and sameness, the postmodern condition opens an ethical responsibility toward otherness, to allow for diversity, and thus to elevate those who have been subjugated or marginalized in modernity. Postmodernism has been playing a significant role in what sometimes is termed the equity approach in education. While postmodernism may be eventually overtaken by other “posts”—post-qualitative, post-truth, post-digital—it still remains an important part of philosophy of education scholarship and broader understandings and conceptualizations of education.

A Product’s Glamour. Credibility, or the Manufacture and Administration of Truth in Early Modern Catholicism

This chapter furnishes the reader with a vademecum to the volume. It places uncertainty in the limelight as a key element for understanding confessional cultures and belief systems, and shows how early modern Catholicism struggled to find practical strategies for marrying deepseated uncertainties with its aim of operationalizing an absolute and revealed truth. Inspired by Michel de Certeau and Bruno Latour, among others, this introduction argues that a methodological transfer between science studies, history of knowledge, and religious history offers a toolkit to reconstruct the credibility of past beliefs. It introduces the volume’s focus on the myriad of connected laboratories and work floors of early modern Catholicism, and on the untainted emergence of a universal truth from such a multifarious activity. This praxeological approach is illustrated in the subsequent survey of this volume’s sections and chapters.

Decolonization and Globalization in Communication Studies

Decolonial scholars are guided by alternative ways of thinking about language and communication that have existed for millennia but have gone unnoticed in scholarship. An approach to communication underwritten by the decolonial approach must be grounded in concepts that expand the repertoires of social emancipation that can constitute alternatives to neoliberalism through emancipatory scripts or social emancipation tropes. There are recent pockets of research in communication studies already working within or advocating decolonial, but such engagement with decoloniality within communication still lies at the fringes of the discipline, even though decolonial approaches can add rich lines of analysis to communication studies. The decolonial turn has the main goal of not only moving beyond, but also inviting relationality with the Western epistemological tradition, putting the Western canon into dialogue with non-Western epistemologies, and decolonizing the assumption of one single epistemic tradition from which to arrive at truth or universality. The decolonization of knowledge is active scholarship (praxis) that seriously considers subaltern racial, ethnic, gendered, and sexual spaces and bodies from the Global South to stop indigenous and subaltern epistemicide. To clarify, decolonial scholars of language and communication do not propose a decolonial universal truth against a modern/colonial one, nor do they adopt varying epistemologies and ontologies into theirs. Instead, they have the goal of building understanding across geopolitical relations. A non-ethnocentric decolonization of communication, then, would require engaging with the processes and products of globalization as entry points into acknowledging the communicative integrity of all positions held by humans within these processes.

Positioning the Portrayal of White Protagonists in O.A Bushnell’s the Return of Lono and Ka’a’awa

This paper explores the role of literature in the post-truth age through reading on O.A Bushnell’s the Return of Lono and Ka’a’awa. A Hawai’ian novelist, Bushnell contextualizes the earliest interactions between the native Hawai’ian (Kanaka Maoli) and the white settlers which began with the arrival of Captain Cook’s expedition in 1778. Through his fictions, Bushnell underlines positive portrayal of the white characters to provide a counter-discourse to the generally accepted history of Hawai’ian colonialism. Through first person point of view, white characters become the central figure in both of Bushnell’s fictions. Through reading on O.A Bushnell’s narration, this paper aims to elaborate how the Hawai’ian natives also become a willing partner in western colonialism which highlights their colonial complicity. The concept of colonial complicity is employed to highlight the participation of the natives in promoting Western way of thinking. The analysis argues that although Bushnell contextualizes the complicity of the Hawai’ians in promoting Western discourse, resistance also occurs through creation of a hybrid culture. This paper concludes that in the post truth era, literature should always strive to uncover the truth based on subjective interpretation instead of abiding of a universal truth.

Status

Moral judgments are often regarded as universally true, whereas judgments of taste are taken to be only true relative to some group or individual. How could such meta-evaluative assessments be acquired? This chapter argues that people use consensus information to arrive at such assessments, and that it is rational to do so. Statistical inference mandates a trade-off between the extent to which a hypothesis fits the data, and the extent to which the hypothesis is flexible in its ability to fit a wider range of data. If almost everyone agrees in their judgments, this provides some reason to endorse a universalist hypothesis, according to which there is a single fact that the majority is tracking. So if almost everyone thinks that a certain action is wrong, the high consensus provides some evidence that it’s a universal truth that this action is wrong. The inference that it’s a universal truth that an action is wrong can also ground the judgment that the action is wrong in a way that is independent of authority. Thus, this might also provide an explanation for the acquisition of the moral/conventional distinction.

GENERALIZAÇÃO DISCURSIVA E ENUNCIAÇÃO NAS CANTIGAS DE CONGADO EM MINAS GERAIS: UMA ABORDAGEM SEMIOLINGUÍSTICA

This paper studies the discursive generalizations in the congado songs of the Brazilian state of Minas Gerais through the Discourse Analysis of French line. From the concept of discursive generalization, developed by Ali-Bouacha (1993, [2007] 2020) and by Moirand (1990), and throught the concepts of language competences, discursive strategies and enunciation, from the Semiolinguistic theory developed by Charaudeau (1983, [2000] 2020a, 2004a, 2004b, 2005a, 2005b, [2006] 2020b, 2008), we understand that discursive generalizations would be effects of meaning based on the assignation of this discourse to a meta-enunciator, building effects of universal truth. This procedure contributes for that a knowledge set forms the identity of a social group deeply identified with the Afro-Brazilian cultural traditions.