Opposite Meanings Research Articles

Increased Ca2+ and myosin phosphorylation, but not calmodulin activity in sensitized airway smooth muscles

Page L739: He Jiang, Kang Rao, Xueliang Liu, Gang Liu, and Newman L. Stephans. “Increased Ca2+ and myosin phosphorylation, but not calmodulin activity in sensitized airway smooth muscles.” This title is incorrect and conveys the opposite meaning of the article. The correct title should read: “Intracellular Ca2+, myosin light chain phosphorylation, and calmodulin activity in ragweed pollen-sensitized airway smooth muscles.”

Increased Ca2+ and myosin phosphorylation, but not calmodulin activity in sensitized airway smooth muscles

Page L739: He Jiang, Kang Rao, Xueliang Liu, Gang Liu, and Newman L. Stephans. “Increased Ca2+ and myosin phosphorylation, but not calmodulin activity in sensitized airway smooth muscles.” This title is incorrect and conveys the opposite meaning of the article. The correct title should read: “Intracellular Ca2+, myosin light chain phosphorylation, and calmodulin activity in ragweed pollen-sensitized airway smooth muscles.”

Research, Essay, Failure (Flaubert's Itinerary)

Research, Essay, Failure (Flaubert’s Itinerary) Stathis Gourgouris (bio) The enigmatic Argentine, who has rightfully gained the sole honor of being Master Librarian of the twentieth century, recognized once that Flaubert’s singular destiny was determined by the invention of silent reading as a mystical art form, which led (in its eventual profane expression) to the conception of the Book as an abyssal end-in-itself. 1 Borges’s genealogical placement of Flaubert within the long legacy of the Cult of Books, albeit quaintly figured, cannot be disputed on his terms. No doubt, Flaubert was an avid bibliophile and a voracious consumer of the printed word. But whether Flaubert was indeed a fan of the art of silent reading remains unclear. On the other hand, we know for certain that he was particularly fond of loudly pronouncing his written sentences over and over again until they materialized in suspension, as it were—the state of perfection that disregards the differences between the mystical and the profane. In this respect, Flaubert confirms Borges’s genealogy, while absenting himself from his historical account that sees a progression from the cult of the spoken word to the cult of the written through that remarkable mediation of silent reading. Because Flaubert made his mark precisely by being attuned to the intricate path that language forges out of its incessant repetition, a path particularly intriguing when this repetition characterized the entire domain of social and cultural utterance. This latter path was sketched out, quite appropriately, in lexicographic form, making up the famous Dictionnaire des idées reçues (Dictionary of Received Ideas), an early text that arguably served as the map for Flaubert’s future writing, the antecedent inventory of his oeuvre, and thus the projected itinerary for his travels across the errant ways of thought. In the Dictionnaire des idées reçues, pertaining to the entry TRAVELING, we come upon a rather curious statement: “Should be done fast.” I say curious because in regards to a time still dominated by the great luxury and leisure associated with the so-called Grand Tour, one scarcely thinks of the activity of traveling as a hurried affair. Yet, we know that the “truths” of the Dictionnaire were sought in and collected from the great Babel of platitudes in Flaubert’s day, that vast ensemble of aporias, exclamations, and witticisms in oral or printed form which were revered as the body of public knowledge in nineteenth-century France. We also [End Page 343] know that for Flaubert this body of knowledge was quite simply the representation of collective idiocy: la bêtise as he sweepingly called it from his youngest days, an apt witness being his very first piece of known correspondence at the age of nine. In this respect, the explication for the notion of TRAVELING in the Dictionnaire may be said to stand precisely opposite the meaning attributed to traveling by all those who actually practiced it (which would most certainly include Flaubert): namely, that the activity of traveling, beyond its reputation for luxury, was ultimately associated with duration, with taking up time—which is an essential precondition to taking one’s time. This point is elucidated by an otherwise unassuming cross-reference in the Dictionnaire, indeed one of the very few cross-references that Flaubert has not taken the care to indicate himself. If we look under the entry for WRITING, we see in Italian the phrase currente calamo, that is, in effect, “Pen in ceaseless motion” followed by the complementary explanation: “Excuse for errors in style or spelling.” 2 By this very specific notation, implying the inevitable prescription of haste, the two activities of traveling and of writing come to an interesting significational co-incidence. For Flaubert, of course, this co-incidence between the time of traveling and the time of writing is definitely carried over into their actuality, albeit marked with the exact opposite meaning. This reversal is perfectly in line with Flaubert’s own early indication regarding the nature and purposes of the Dictionnaire: “it would be the historical glorification of everything approved . . . full of quotations and proofs (which would prove the opposite)” (Corr. III, 66). As such, anyone who has...

“Like the Ministering Angels”: Ritual and Purity in Early Jewish Mysticism and Magic

Students of religion are aware that the same ritual act can have many meanings depending on the cultural context. As Walter Kaelber observes, “Viewed cross-culturally, a given ascetic form may have different, even opposite objectives.” Accordingly, the same detail may have entirely opposite meanings in different ascetic regimens. Thus for the biblical Daniel and his ascetic heirs, beans were an ideal food, probably because they are dry and not susceptible to impurity; but for Pythagoreans and others, they were to be avoided perhaps because in certain Mediterranean populations, they presented an actual medical danger. These factors alert us to the principle that understanding a ritual system in its cultural context is vital. They also encourage us to read rituals and actions as we read texts–coding their creators' statements about what they value in a religious system and what they aspire to be.

Terminology of facial morphology in the vertical dimension

Consideration of facial type plays an important role in the formulation of an orthodontic treatment plan and prognosis of treatment. Of particular importance is the vertical relationship, that is, whether an individual is long-faced (dolichofacial), or short-faced (brachyfacial). The vertical facial type provides a clue regarding the growth direction of the facial complex, and should be used with an anteroposterior classification to describe a patient's face. The potential for confusion in communicating vertical facial types exists due to the nature of the terminology in use. For example, the term dolichoprosopic as used in the Bimler analysis has an opposite meaning to the term dolichofacial. It would seem prudent that if such terminology is to be employed there should be some attempt at standardization, and at least an appreciation of the derivations of the terms, and their differences.

Negotiating Conceptions of 'Sacred Space': A Case Study of Religious Buildings in Singapore

In this paper, I approach the study of religious place from a re-theorized cultural geographical stance. Using multi-religious Singapore as a case study, I examine the tensions which arise over the meanings and values associated with religious buildings because of the conflict between state hegemony on the one hand and the oppositional meanings and values of religious groups and individuals on the other. I also examine the ways in which individuals negotiate their conceptions of sacred space in order to cope with changes imposed on their religious places by the state. Primarily, my argument is that conflict is avoided because individuals have found ways of adapting and 'negotiating' the meanings they invest in religious buildings. However, there are instances of resistance and I discuss those circumstances where, instead of adaptation, people resist in both material and symbolic ways.

Hardcore: Subculture American Style

As a teacher of popular culture, I often have occasion to read and refer to Dick Hebdige's Subculture, a basic guide to Britain's skinheads, teddy boys, mods, and punks. I felt I knew the book from cover to cover, and so I was surprised to discover something I hadn't noticed all my previous readings. I had always read Subculture as an attempt to plot race and class relations style. What I hadn't remarked is Hebdige's equal concern with the influence of the commodity on subcultural expression. Indeed, Hebdige invariably qualifies with the term spectacular. The notion of a spectacular subculture suggests that all the energy and oppositional meanings generated by subcultural groups the production of is reabsorbed and reified by the fetishistic quality of spectacle a commodified society. That culture enjoys a dialectical relationship to the structures of capitalism is a critical concept that has been wholly overshadowed by the prevailing school of cultural studies the United States today, which celebrates the making of cultural meanings, and of itself, as a radical form of politics. In this intellectual climate, readers can glean a book like Subculture for the empowerment of seeing style as a form of Refusal,' or culture itself as a vast terrain in dispute (S, p. 3) where dominant and subordinate groups clash on a far more equal footing than they do the economic sector. What's lost to the reader are the moments when

Cross‐cultural Colour Comparisons: Global Marketers Beware!

The Lüscher colour test is used to compare colour associations in China, South Korea, Japan and the United States. Respondents were asked which colour they associate with words such as expensive, happy, love and dependable. They were also asked to relate the colours to countries, such as Italy and France; institutions, such as restaurants and theatres; and product packages, such as a soft drink label and a box of headache remedy. The findings show that, while some colours seem to show cross‐cultural consistency, other colours, such as purple and grey, hold opposite meanings in different cultures.

Student Understanding of Selected Non‐Technical Words in Science

Abstract Student understanding of 30 non‐technical words used in science was investigated. Four versions of a questionnaire employing four different question formats were administered in two schools to a random sample of 197 fourth year pupils who were studying science. The data were evaluated using log‐linear analysis. No significant differences were found between the understanding of non‐technical words in science or between the verbal reasoning ability of males and females. Students had greatest difficulty with the synonym question format and they were confused with words which looked and sounded similar to the ones being used. Students often took the opposite meaning to that which the word conveyed. Implications are drawn for those engaged in developing standard assessment tasks for the National Curriculum.

Postmodern Blackness

Postmodern Blackness bell hooks Postmodernist discourses are often exclusionary even when, having been accused of lacking concrete relevance, they call attention to and appropriate the experience of “difference” and “otherness” in order to provide themselves with oppositional political meaning, legitimacy, and immediacy. Very few African-American intellectuals have talked or written about postmodernism. Recently at a dinner party, I talked about trying to grapple with the significance of postmodernism for contemporary black experience. It was one of those social gatherings where only one other black person was present. The setting quickly became a field of contestation. I was told by the other black person that I was wasting my time, that “this stuff does not relate in any way to what’s happening with black people.” Speaking in the presence of a group of white onlookers, staring at us as though this encounter was staged for their benefit, we engaged in a passionate discussion about black experience. Apparently, no one sympathized with my insistence that racism is perpetuated when blackness is associated solely with concrete gut level experience conceived either as opposing or having no connection to abstract thinking and the production of critical theory. The idea that there is no meaningful connection between black experience and critical thinking about aesthetics or culture must be continually interrogated. My defense of postmodernism and its relevance to black folks sounded good but I worried that I lacked conviction, largely because I approach the subject cautiously and with suspicion. Disturbed not so much by the “sense” of postmodernism but by the conventional language used when it is written or talked about and by those who speak it, I find myself on the outside of the discourse looking in. As a discursive practice it is dominated primarily by the voices of white male intellectuals and/or academic elites who speak to and about one another with coded familiarity. Reading and studying their writing to understand postmodernism in its multiple manifestations, I appreciate it but feel little inclination to ally myself with the academic hierarchy and exclusivity pervasive in the movement today. Critical of most writing on postmodernism, I perhaps am more conscious of the way in which the focus on “otherness and difference” that is often alluded to in these works seems to have little concrete impact as an analysis or standpoint that might change the nature and direction of postmodernist theory. Since much of this theory has been constructed in reaction to and against high modernism, there is seldom any mention of black experience or writings by black people in this work, specifically black women (though in more recent work one may see reference to Cornel West, the black male scholar who has most engaged postmodernist discourse). Even if an aspect of black culture is the subject of postmodern critical writing the works cited will usually be those of black men. A work that comes immediately to mind is Andrew Ross’ chapter “Hip, and the Long Front of Color” in No Respect: Intellectuals and Popular Culture; though an interesting reading, it constructs black culture as though black women have had no role in black cultural production. At the end of Meaghan Morris’ discussion of postmodernism included in her collection of essays The Pirate’s Fiance: Feminism and Postmodernism, she provides a bibliography of works by women, identifying them as important contributions to a discourse on postmodernism that offers new insight as well as challenging male theoretical hegemony. Even though many of the works do not directly address postmodernism, they address similar concerns. There are no references to work by black women. The failure to recognize a critical black presence in the culture and in most scholarship and writing on postmodernism compels a black reader, particularly a black female reader, to interrogate her interest in a subject where those who discuss and write about it seem not to know black women exist or to even consider the possibility that we might be somewhere writing or saying something that should be listened to, or producing art that should be seen, heard, approached with intellectual seriousness. This is especially the case with works that go on and on about the way in which postmodernist discourse has...

The recognition and cognitive utilization of oppositionality

This research series begins in the theoretical view that human cognition rests in part upon implicit oppositionality. Four experiments are presented, each of which builds on some aspect of the recognition and utilization of oppositionality. Experiment I (34 females, 46 males, in cross-validation) finds that subjects recognize antonymy as readily as synonymy in comparison with a control condition (p<.001). Experiment II demonstrates that subjects rely upon oppositionality to solve a problem as readily as on primacy/recency considerations (p<.001). Experiment III (27 males, 27 females) finds that a subject's ability to recognize the opposite meaning of sentences that have been exposed earlier increases with practice (p<.05). Experiment IV (10 females, 11 males) demonstrates that subjects who are given the set to look for either opposite or nonopposite sentence meanings can make oppositional decisions with equal or greater speed than nonoppositional decisions (p<.001). Implications for psycholinguistic theories are discussed.

Confusion between multiple and aggregate fruits

The definitions of aggregate and multiple fruits, and the classification of these fruits, are reviewed chronologically, beginning in 1751 with Linnaeus’Philosophia botanica. In 1788, Joseph Gaertner defined a multiple fruit as one derived from many ovaries in a single flower, and a compound fruit as one derived from many ovaries of many flowers; in 1813, Augustin de Candolle referred to Gaertner’s compound fruits as aggregate fruits. Gaertner’s 1788 definition of multiple and de Candolle’s 1813 definition of aggregate (compound) fruits have been employed in non-English botanical textbooks for nearly two centuries, but equivalent English books currently give opposite meanings for these terms. We have traced the modern English definitions of aggregate and multiple fruits to John Lindley’s 1832Introduction to botany. The long history of confusion over the meanings of multiple and aggregate (compound) fruits is only one example of a need to stabilize descriptive fruit terminology; in such cases where an established meaning is not clear we suggest that priority be applied—i.e., application of those terms follow Gaertner. Since classification of fruits is in chaos, we urge authors to reference their use of fruit terminology to an authoritative source.

Explaining Helping Relationships Through Learning Theories and the Question of Human Agency

It is argued that counselors too readily accept the mechanistic terminology of learning theories to account for client behavior, when in fact such terminology is not capturing what really takes place in the consulting room. Following a definition of agency, classical causation theory is presented. Psychology has patterned itself after Newtonian precepts, which rely upon material and efficient causation. As an antidote to this narrow usage, the concept of telosponsivity is presented. A telosponse is behavior carried out “for the sake of” purposes, and draws from the meaning of formal and final causation. Oppositional meanings in experience are what makes telosponsivity both possible and, indeed, necessary. A review of one counseling theory is carried out, and it is then shown how the mechanistic biases of psychology have been incorporated into this theoretical account. Corrective theoretical measures, in line with an agential view of behavior, are then recommended.

The "Tao" and the "Logos": Notes on Derrida's Critique of Logocentrism

an advantage when a language possesses an abundance of logical expressions, that is, specific and separate expressions for thought determinations themselves; prepositions and articles denote relationships based on thought. So Hegel declares ex cathedra in his preface to second edition of Science of Logic. The Chinese language, philosopher continues with unjustified assurance, is supposed not to have developed to this stage or only to an inadequate extent; he then exalts German for having many advantages over other modern languages; some of its words even possess further peculiarity of having not only different but opposite meanings.' It seems that a tradition exists in West that readily recognizes superiority of German as a medium for philosophy. Martin Heidegger, for instance, maintains that German, along with Greek, is (in regard to its possibilities for thought) at once most powerful and most spiritual of all languages.2 For Hegel, advantage of a logical language shown by its prepositions and articles; so he can ignore Chinese language precisely because Chinese has few prepositions, as compared with German, and no articles at all. Logical and grammatical relations are indicated in Chinese mainly by word order, without recourse to any change of sound or form in words themselves. It interesting to note that while Hegel considers this lack of inflection in Chinese to be a defect, Ernst Cassirer regards it as the only truly adequate means of expressing grammatical relations. For it would seem possible to designate them more clearly and specifically as relations pure and simple, possessing no perceptual base of their own, through

Images of meditation, uncertainty and repentance in ancient art

Tracing back the history of a single gesture from a painting by Caravaggio to the portrait statue of Demosthenes by Polyeuktos, the problem of its meaning is first posed in terms of iconographical tradition. On the other side, the mutual relation between this gesture and its meaning is not a fixed one: one and the same gesture can cover some different (and even opposite) meanings, and conversely one and the same meaning can be conveyed by some different gestures. Some ways of describing and focusing this changing connection (seen as one of signifier and signified) are suggested.

Matrilinear social dominance and spatial relationships among Angus and Hereford cows.

Two groups of Angus and Hereford cow families on summer pastures were observed to determine the effects of kinship and breed on social dominance and spacing relationships among individuals within groups. Each group was composed of 20 cows and contained two granddam-dam-daughter families and two dam-daughter families of each breed. Herefords tended to weigh more (P less than .10) than Angus; 518 (SD = 114) and 467 (SD = 92) kg, respectively. However, Angus were socially dominant (P less than .01) to Herefords, with 51.9 (SD = 20.1) and 33.4 (SD = 15.9) mean dominance values for cows of the respective breeds. In no case was a Hereford cow determined to be dominant to an older Angus cow. Within families of both breeds, dams and granddams were always dominant to their progeny. Relative distances among cows were determined on 30 occasions over a 2-mo period of time. Based on nearest neighbor frequency, there was a tendency for members of families to aggregate, but in general family explained only a slight to moderate amount of variation in spacing characteristics. Breed affected mean distance to all cows (P less than .01), distance to group center (P less than .05), distance to same breed group center (P less than .01), distance to opposite breed group center (P less than .05) and mean distance to all cows of the same breed (P less than .01), but breed did not affect mean distance to all cows of the opposite breed. Distances for Angus were less than those for Herefords for each of the significantly affected spacing characteristics.(ABSTRACT TRUNCATED AT 250 WORDS)

Attitudes of British Police Officers: A Rejoinder

Waddington's comment on `Conservatism, Dogmatism, and Authoritarianism in British Police Officers' by Colman and Gorman is motivated, in part at least, by overtly political considerations. None of his specific criticisms bears close scrutiny. One is based on a selective misquotation which conveys the opposite meaning to that of the original; a second focusses on a supposed `lack of illiberalism' among police officers which is clearly contradicted by the data, and a third arises from an elementary blunder in the interpretation of a statistically non-significant difference.

The Idea of the Tragic

For tragedy is a representation, not of man, but of actions and of life; the good or evil condition of men lies in action; and the telos is an action, not a characteristic. “The way people are” means their makeup; whether they are good or happy or the opposite means what they do. It is not in order to represent the human characteristics that performances are put on: characteristics, rather, are what are assumed in the dramatic performance of actions; since the deeds or story is the telos of tragedy, the telor being the most important thing.

Word Play. Irony’s Way to Freedom in Kafka’s Ein Bericht für eine Akademie

The unremembered past sets limits to the narrator’s report, but it also generates a verbal field with which what is reported is manipulated. The abstracting human mind counteracts loss by the ironic means of indirect verbal opposition, thereby replacing restricted physical freedom with subjective freedom. The venture is unable to cope with its own source or the present.

"Elenchus, Epode", and Magic: Socrates as Silenus

PLATO often uses the vocabulary of (for example, goes, goeteia, kelesis, and their cognates), spells (epodai), and drugs (pharmaka) to condemn an enemy. Thus, the sophist is called a deceitful magician at Sophist 234c, 235a, 241b, and in the Republic the imitator is called a magician (598d, 602d) who enchants (601b, 607c-d). Physical pleasure is condemned as mere at Phaedo 81b, Philebus 44c, and Republic 584a. Yet Socrates himself is compared with a magician (Meno 80b) who enchants people (Symposium 215c-d); the myth at the end of the Phaedo is said to be an epode (114d); knowledge is called a pharmakon at Republic 595b and an epode at Republic 608a.1 These applications of the terminology of to Socrates and philosophy are more comprehensible if we realize that Plato is sometimes deliberately opposing philosophy to deceitful magic, establishing a sort of counter-magic. As Jacqueline de Romilly puts it: Whereas the of the sophists aimed at producing illusion, Socrates' rests on the obstinate destruction of all illusions. It is the of implacable truth. .... It is therefore one against another, the one taking the former's place, but with opposite aims and means. Philosophy opposes and disarms deceitful in a number of very clearly defined areas, and is in this sense a kind of counter-magic. A comparison of the definition of deceptive in Republic III with Plato's statements about the magic of philosophy can help us to attain a better understanding of how detailed and deliberate this opposition is. Socrates defines magic, goeteia, in the course of describing some tests