2,017 research outputs found
The F-box protein Fbxo7 interacts with human inhibitor of apoptosis protein cIAP1 and promotes cIAP1 ubiquitination.
No full textAsymptotic normality of the Lk-error of the Grenander estimator
No full textWe investigate the limit behavior of the Lk-distance between a decreasing density f and its nonparametric maximum likelihood estimator \u88 fn for k ? 1. Due to the inconsistency of \u88 fn at zero, the case k = 2.5 turns out to be a kind of transition point.We extend asymptotic normality of the L1-distance to the Lk-distance for 1 ? k 1, we show that the Lk-distance between f and \u88 fn is asymptotically equivalent to the Lk-distance between Un and g.Delft Institute of Applied MathematicsElectrical Engineering, Mathematics and Computer Scienc
(One Less) Manifesto for a Theatre of Immanence
No full textThis chapter provides an introduction to the complex notion of 'immanence' as it appears in the work of Gilles Deleuze before going on to explore the implications of this concept for performance practice. In parallel, the chapter also includes a manifesto for an immanent performance practice, including images created by the author
Characterization of two non-testis-specific CABYR variants that bind to GSK3beta with a proline-rich extensin-like domain.
No full textA novel ninein-interaction protein, CGI-99, blocks ninein phosphorylation by GSK3beta and is highly expressed in brain tumors.
No full textSUMO-1 modification of centrosomal protein hNinein promotes hNinein nuclear localization.
No full text
“Do you see this woman?” Pragmatic Function Lk 7:36–50
No full textČlanak analizira objavu lica Boga milosrđa i ljubavi u Lk 7,36–50 u novijem
egzegetsko–teološkom pristupu: analizi biblijskih tekstova u komunikacijskoj
perspektivi. U prvom dijelu, analizirajući položaj izvještaja unutar šireg literarnog
konteksta u kojem Isus objavljuje svoj mesijanski identitet različitim marginaliziranim
osobama, autorica otkriva interpretacijski ključ Isusova susreta sa
ženom grešnicom. Nakon analize strukturalnih, napose narativnih i sintaktičkih
značajki Lk 7,36–50, autorica pristupa središnjemu dijelu, tj. egzegetsko–teološ-
koj analizi, u kojoj prikazuje put preobrazbe pogleda osude u pogled milosrđa.
Posljednji dio posvećen je pragmatičkoj funkciji Lk 7,36–50. »Vidiš li ovu ženu?«
središnje je pitanje cjelokupnog izvještaja, koje u sebi nosi snažnu pragmatičku
funkciju. Zajednica kršćana Lukina vremena suočavala se i s danas aktualnim
pitanjem poimanja Boga i ljudske pravednosti, te s problemom marginaliziranja
određenih ranjivih skupina ljudi. Stoga u navedenu pitanju Luka poziva čitatelje
svakog vremena na promjenu vlastita pogleda, na prijelaz od savršene pravednosti
do autentične ljubavi, vjerujući poput žene grešnice u Ljubav i svjedočeći Boga
milosrđa koji oprašta, podiže i spašavaThe paper examines the revelation of the face of the God of mercy and love in Lk
7:36–50 in light of the contemporary exegetical–theological approach: an analysis of
biblical texts from the communication perspective. In the first section , in her examination
of the status in a broader literary context of the report in which Jesus reveals
his Messianic identity to various marginalized persons, the author discovers the key
to the interpretation of Jesus’ encounter with the adulteress. Following a breakdown
of the structural, that is, narrative and syntactic features of Lk 7:36–50 in particular,
the author approaches the central section, the exegetical–theological analysis,
in which she demonstrates the path of transformation from the judgemental to the
merciful gaze. The final section is devoted to the pragmatic function of Lk 7:36–50.
“Do you see this woman?” is the focal question of the entire report which has a strong
pragmatic function. As we do today, so too the community of Christians in Luke’s
time strived to understand God and human righteousness, and similarly, it was confronted
with the issue of the marginalization of specific vulnerable groups of people.
Thus, in the cited question Luke invites readers of all time periods to alter their views:
to make the transition from perfect righteousness to authentic love, believing, like
the woman taken in adultery, in Love, and bearing witness to the God of mercy who
forgives, elevates and saves
Characterization and functional aspects of human Ninein isoforms that regulated by centrosomal targeting signals and evidence for docking sites to direct gamma-tubulin.
No full textThe Annunciation to Mary in Luke's theological vision (Lk 1:26-38)
No full textAutor s današnjim egzegetima pretpostavlja da je Luka od prve kršćanske zajednice preuzeo građu (usmenu ili pismenu, usp. Lk 1,1-2) u kojoj je postojalo uvjerenje o djevičanskom začeću Isusa kao mesijanskog sina Božjega, u smislu višem od starozavjetnih proroka i drugih vjernih pojedinaca. U Lukinu izvještaju o navještenju egzegeti vide starozavjetni model najave o rođenju dječaka kojemu Bog namjenjuje posebno poslanje, poput Izaka, Samsona i drugih. Djevica Marija će postati majka dječaka koji je davidovski Mesija i sin Božji. Djevičansko začeće je znak totalnog posvećenja Marijina sina Bogu jer će kao univerzalni Spasitelj uprisutnjivati Božju vladavinu svojim djelima i riječima. Marijin pristanak u r. 38 ovaj autor povezuje s komplimentom Isusovoj majci u vrijeme Isusova ministerija (Lk 11,27-28) i Lukinom kratkom napomenom o Marijinoj aktivnoj nazočnosti u prvoj Crkvi (Dj 1,14). To znači da se ona preobrazila iz tjelesne majke u duhovnu učenicu svojega sina podržavajući Ga na Njegovu putu u Jeruzalem gdje se imao sučeliti s nasilnom smrću. Iz Lukina izvještaja o navještenju kasnije crkveno učiteljstvo razvilo je dogme o Marijinu djevičanstvu i božanskom materinstvu.The author assumes with other New Testament scholars that Luke found in material adopted from the early Christian community (oral or written, cf. Lk 1:1-2) belief in the virginal conception of Jesus as the Messianic son of God, in a higher sense than with regard to Old Testament prophets or other faithful individuals. In Luke’s account of the Annunciation to Mary exegetes see the Old Testament pattern of the birth announcement of a male child with a special mission from God, such as Isaac, Samson and others. The Virgin Mary is to become the mother of the Davidic Messiah and the Son of God. Virginal conception is a sign of the total dedication of Mary’s son to God because as universal Savior he will enact God’s kingdom through his words and deeds. The author connects Mary’s consent in Verse 38 with the blessing directed to Jesus’ mother during his ministry (Lk 11:27-28) and Luke’s brief note on Mary’s active presence in the early Church (Acts 1:14). This indicates that she was transformed from being the physical mother of Jesus into a spiritual disciple of her son, supporting him on his journey to Jerusalem where he had to face a violent death. From Luke’s account of the Annunciation to Mary the later Church magisterium developed dogmas on Mary’s virginity and divine motherhood
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