Sunday, October 31, 2010
Time for US Jews to Grow up
TIME TO KICK THE ONE-PARTY HABIT
By: Uri Kaufman
Date: Wednesday, October 27 2010
For Jewish-Americans, the December date that lives in
infamy is December 17. For on that day in 1862, Major-General Ulysses
S. Grant issued General Order 11.
The order, which covered Grant's military district in portions of
Tennessee, Mississippi and Kentucky, declared that "Jews, as a class
violating every regulation of trade established by the Treasury
Department and also department orders, are hereby expelled from the
[Military District] within twenty-four hours from the receipt of this
Those who dared to return would be "arrested and held in confinement
until an opportunity occurs of sending them out as prisoners."
The order was countermanded by Abraham Lincoln before anyone was
expelled. But it became an issue when Grant ran for president in 1868.
How to justify the wholesale expulsion of an entire people? Grant
asserted that he was furious over illegal smuggling of Southern cotton
to the North and that "the order was issued and sent without any
reflection and without thinking of the Jews as a set or race to
themselves, but simply as persons who had ... violated an order."
This rather curious defense was apparently enough for America's tiny
Jewish community. In 1868, a majority of them cast their ballot for
the Republican candidate for president - General Ulysses S. Grant.
Time has softened the hard choices facing Jewish Americans. It would
be somewhat more difficult today for a candidate to win nomination
after advocating a mass expulsion. But the Jewish practice of voting
for candidates who work against Jewish interests lives on.
A politician could play out his career in a thousand arenas where
working against his supporters is suicide and only one where it isn't.
But that one applies when he works against Jewish Americans. In the
19th and early 20th centuries this phenomenon worked to the benefit of
Republicans like Grant. Since that time it has worked to the benefit
One of the first to benefit from this trend was Franklin Roosevelt. He
and Harry Truman never drew less than 75 percent of the Jewish vote
and sometimes gained as much as 90 percent of it.
How did Franklin Roosevelt repay the Jewish community? By obstructing
the issuance of visas to Jewish refugees seeking to flee Europe. In
June 1940, Assistant Secretary of State Breckinridge Long ordered
American consuls "to put every obstacle in the way [to] postpone and
postpone and postpone the granting of visas" in order to "delay and
effectively stop" all such immigration.
Roosevelt knew, however, how to grant entry to refugees when he wanted
to. In August 1940 he exploited a loophole in America's immigration
law for British children, declaring them "visitors" who intended to
The story of Roosevelt and the Jews grew even darker during the war. I
am prepared to concede that any reasonable cost-benefit analysis
argued against bombing the rail lines to Auschwitz. The Germans would
have repaired them quickly and hundreds of hard-to-train flight crews
would have been lost - flight crews that were needed to win the war.
What I cannot concede, indeed what I cannot understand, is why
Roosevelt didn't simply announce to the world what was going on in
Auschwitz. Eli Wiesel once said something that I recall hearing from
many others when I was growing up: Roosevelt knew what was going on
the camps, but the Jews didn't. Why didn't he go on the BBC or Voice
of America - which everyone in Europe listened to - and warn them not
to get on the trains? For that matter, why didn't he warn the Germans
that those involved in the killing would be brought to justice after
A simple announcement like that would have cost the allies nothing and
would have saved countless lives. Why didn't he do it? This is one of
those questions that have no answer.
Article continues here: http://www.jewishpress.com/pageroute.do/45768
2. UCLA: Where 'Queer Studies' and Middle East Studies Meet -
Poofs for Palestine
by Eric Golub
October 31, 2010
The University of California, Los Angeles (UCLA) Center for Near
Eastern Studies (CNES) is a delightful contradiction of incompatible
notions. On one hand, the professors take hard-left stances on
sexuality and gender issues, claiming to staunchly support the rights
of gays and women. Yet they also worship at the altar of radical
Middle East studies professors who act as apologists for Sharia law
and other policies completely at odds with Western "liberalism."
The UCLA Queer Studies Conference 2010, which took place on October
8-9 and counted CNES among its sponsors, was a case in point. The
panel discussion I attended, along with all of fifteen people, was
titled "Trans-lating the Middle East." Let me "trans-late" and save
others the time of attending future UCLA conferences on the subject.
Gays in the Middle East are persecuted. It really is that simple. But
that didn't stop participants from engaging in the usual anti-Western,
Gil Hochberg, Vice Chair of Comparative Literature and LGBT Studies at
UCLA, was the moderator. She decried the "heterosexualization of our
culture" and the "heterosexist portrayal of politics." Homosexuality,
she claimed, is an "erotic disorder exclusively as [sic] a white
pathology like white racism ... fault, guilt, refusal of fault, and
There is an "innate imperialism of gay rights movement, a white
western women's movement," she continued. Gay Muslims are "acting out
of economic necessity."
She asked, "Why has the West been so successful in imposing
homosexuality on the Arab world?" and answered, "People are seduced by
gayness and Americanism. Natives are informants of the white gay
international, not true Arabs."
University of Southern California (USC) sociology professor Evren
Savci spoke about "Bigudi: An Alternative Beginning." Her remarks were
so scintillating that CNES director Susan Slyomovics briefly fell
asleep. When Slyomovics snapped to it, she stated that she was having
trouble hearing the professor. She wasn't the only one.
Savci's "research" consisted of "five weeks working as a gay bar
person and four weeks pretending to be a bar client" and led her to
conclude that "queer includes the butch feminine."
University of Austin Texas anthropology professor Sofian Merabet spoke
"On the (Im)possibility of Queer Translatabilities and the Formation
of Gender Identities in Post-Civil-War Beirut, Lebanon" -- whatever
Merabet expounded at length about his "one subject, a 73-year-old man,
a most eccentric fellow. He was stocky and had a hunch-backed
physique. He had posters of martyrs of Hamas and Hezbollah. He was a
devout Roman Catholic -- not a Christian supremacist, but a social
Merabet is not a statistician, so perhaps he did not know that
observing one person -- whatever his religious proclivities -- does
not constitute an adequate research sample size.
He described his subject as "a staunch Meditarraneanist," who
"yearn[ed] for the Ottoman Empire to be restored."
Merabet then added, "We also climbed the stairs where the host
sunbathed naked and hoped to relieve himself from a skin condition. He
overtly showed his disappointment. We refused his ride home."
I closed my eyes in case there were visual aids.
Gay people are "living their lives on ambiguous margins," Merabet stated.
Well, yes -- Islamists are trying to murder them.
There was "a hint of Norman Bates in the air," he added.
One wonders if Merebet was talking about himself on this one. His
remarks were a tad psychotic.
Continuing on in this vein, he noted that there was "a toilet seat
filled with dollar bills he had purchased from New York City," and
then opined, "In France, I feel Oriental."
Given that this was a conference sponsored by the LGBT community, some
love for that community had to be forthcoming. What happened with
"Muslims woke them up by asking them to leave their lazy lives behind
unless they want to burn in hell," Merabet stated.
He ended by declaring homosexuals to be on the "ephemeral daily
fringes of social behavior."
Next up was Oren Segal, a graduate student in the University of
Michigan's Near Eastern Studies Department. His topic was "Returning
to the Father's Land: Yotam Reuveny's Queer Nationalism."
Homosexuals are "sexual outlaws," he declared. We should "segregate
all the queers, create an all-male society, a new independent state
More bizarre commentary followed:
"There are three types in the world ... men, women, homosexuals, and lesbians."
"If gay men will act like real men, straight men lose interest to
persecute and subjugate them."
"Heterosexuals cannot stop hating homosexuals. They can only hide it.
It is in their blood."
"The pride parade is a freak show to heterosexuals. Stop parading; go
back to Sodom."
Segal then launched into a tirade involving homosexuality and Judaism:
"Homosexuality, like Judaism, is a race."
"Gays, like Jews with Zionism, need their own separate space. Gays
need their own homeland."
"Stop hiding from false morals. Why are some homosexuals gayer than
others and obsessed with sex?"
"Jews were compelled to be homosexuals to increase both types.
Homosexuality is another case of Jewish deviance."
"Like gays ... be a Jew in your home and a man outside it."
"A Jew is a person who is considered by others to be a Jew. A
homosexual is a person who[m] others consider to be one. It only
exists as others define it."
Actually, a Jew is a person born to a Jewish mother.
"Jews and homosexuals are too passive to found their own state."
"The Sodomite movement is similar to the Zionist movement."
Professor Slyomovics -- no fan of Israel -- laughed heartily at this remark.
"If Jews have a state where they are normalized, gays should have the same."
"Jews will always be outsiders in front of their fellow citizens, no
matter how hard they assimilate. A real solution to the Jewish problem
... Homosexuals can first be put in ghettos and then put in
concentration camps ... then they will never be safe without a
territory and an army."
Segal then offered his fantasy:
"A new society formed out of the 2012 gay holocaust in the same way
Israel was formed out of the Holocaust."
Despite five minutes for questions, there were none. ince most of
these professors spent the time talking to each other anyway, they
When asked by another professor, "How do you define political?,"
Merabet replied, "The political share my agenda, the apolitical
disagree with my agenda."
His honesty was refreshing.
Hochberg asked Segal about the future land of Gayistan: "Is this new
nation sarcastic? Will there be Jews, Arabs, and Palestinian gays?"
Segal responded that it is "serious and parody. The founder is
Israeli, Jewish, Arab -- and Palestinian gays all over are invited.
Men only -- no lesbians."
Professor Slyomovics laughed again, since excluding women is a
hysterically funny topic.
Segal concluded that "[t]he Gay Holocaust started in America. After
the great war, Israel and Palestine don't exist anymore. A new state
emerges. The state of Sodom emerges."
Slyomovics laughed loudly, barely containing herself. I could not tell
if she was celebrating the eradication of Israel or is just
To top off the absurdity of it all, the conference ended with a music
performance by a woman named Vaginal Davis.
I'll leave that one to the imagination.
Eric Golub is the publisher of the Tygrrrr Express blog. He wrote this
article for Campus Watch, a project of the Middle East Forum.
3. Well, now even the leftist YNET is reporting that many of those
incidents of Jewish settlers vandalizing olive trees of Arabs in the
West Bank are actually Arabs themselves and Jewish leftists staging
the vandalism to smear the settlers:
4. Middle East Racism:
Friday, October 01, 2010
Ruth Wisse on the Harvard Jihad
by Isi Leibler
October 1, 2010
2. At Harvard, Groupthink About Islam
A liberal editor stands accused of anti-Muslim bigotry.
By RUTH R. WISSE
Last Saturday, at a university-sponsored event to celebrate the 50th
anniversary of Harvard's Committee on Degrees in Social Studies, a
group of former students launched a research fund in honor of Martin
Peretz, a former teacher in the program and the longtime editor in
chief of the New Republic. After the event adjourned, the afternoon
turned ugly as police had to protect Mr. Peretz while he walked across
campus surrounded by a mob of screaming students.
Mr. Peretz admits that he wasn't blameless in the controversy. On
Sept. 4, blogging at the New Republic's web site, he lamented that
Muslims don't respond more vigorously to acts of terrorism against
their own people:
"Muslim life is cheap, most notably to Muslims. And among those
Muslims led by the Imam Rauf [of the proposed Cordoba House mosque]
there is hardly one who has raised a fuss about the routine and random
bloodshed that defines their brotherhood. So, yes, I wonder whether I
need honor these people and pretend that they are worthy of the
privileges of the First Amendment which I have in my gut the sense
that they will abuse."
For that final sentence, Mr. Peretz apologized and sought atonement.
Nonetheless, his column set off a firestorm. The Harvard Crimson
reported over 500 protests against the honorary research fund by
alumni, students and staff.
Harvard accepted the money to create the fund. Yet a member of the
Social Studies Standing Committee extolled the protest, while also
declaring that everyone on the committee "was—without
exception—appalled by Peretz's comments."
Why not, then, organize an open forum where Mr. Peretz might engage
with his critics? That, presumably, was out of the question: better to
ensure that students know which side "everyone—without exception" is
To date, no defense of Mr. Peretz has emerged from within the academy
he served so well as a teacher and benefactor.
The first at Harvard to exploit the Peretz case was Stephen Walt of
the Kennedy School of Government, who co-authored a book, "The Israel
Lobby," which argues that a conspiracy skews American policy in the
Middle East in favor of Israel. Mr. Walt's blog on the web site of
Foreign Policy magazine offers readers a series of Mr. Peretz's
statements "displaying hatred and contempt for Muslims, Arabs, and
But to wish that Muslims would condemn the violence in their midst is
not bigotry but liberality, treating others as you would have them
One student I spoke with offered a quainter interpretation than did so
many professors. Hadn't Mr. Peretz said something true, though far too
What about Muslim disregard for Muslim life taken by terrorism? Have
Mr. Peretz's critics tried to show that Muslims really do value the
life of their co-religionists? Why were protests trying to shout the
problem down? In this student's view, the pressure for political
conformism had combined with a suppressed anxiety about Islam into a
toxic mix of hostility against one man.
The student had sought me out to ask whether, as the Martin Peretz
Professor of Yiddish Literature, I might offer an opinion on the
flare-up. Of course, donors do not dictate those who hold the chairs
they endow; indeed, the Belfer family may regret that Mr. Walt
occupies theirs. And I doubt that Mr. Peretz and I have ever voted
alike. But whatever qualities of his still excite his former students,
I can be sure that they do not include any habit of wrapping himself
in the opinion of "everyone—without exception."
Like him, I too regret that Muslim political culture in the U.S. and
internationally is not more confident, positive and life-affirming.
Where are the campus protests against Hamas torture and murder of
fellow Palestinians, against Muslim suicide bombers in civilian
centers of Iraq, Afghanistan and Pakistan? A necessary step toward a
more peaceful world is, indeed, greater respect of Muslims for Muslim
life. Universities ought to be encouraging, not inhibiting, that
Ms. Wisse, a professor of Yiddish and comparative literature at
Harvard, is the author of "Jews and Power" (Schocken, 2007).
The Left's Peretz Problem
Posted By Jacob Laksin On September 30, 2010 @ 12:30 am In FrontPage |
It doesn't take much to provoke the modern furies of political
correctness, but longtime New Republic editor-in-chief Martin Peretz
touched off a still-raging storm earlier this month when he published
a blog post lamenting the general failure of Muslims to protest the
sectarian murder of their coreligionists in the Islamic world. In the
passage that most incensed his critics, Peretz concluded that
…frankly, Muslim life is cheap, most notably to Muslims. And among
those Muslims led by the [Ground Zero mosque champion] Imam Rauf there
is hardly one who has raised a fuss about the routine and random
bloodshed that defines their brotherhood. So, yes, I wonder whether I
need honor these people and pretend that they are worthy of the
privileges of the First Amendment which I have in my gut the sense
that they will abuse.
Judging by the howls of indignation and excoriation generated by that
post, one might think that Peretz had called for the immediate
extermination of all Muslims. Left-wing blogs condemned Peretz as a
"racist" and a bigot. New York Times columnist Nicholas Kristof called
 the post "debased." The backlash was even more hostile at Harvard
University, where Peretz had taught for over 40 years and where he was
honored this weekend for an undergraduate research fund established in
his name earlier this year. What was supposed to be a celebratory
occasion instead became a public inquisition, as student protestors,
bearing signs with quotes from Peretz – evidence, by their standards,
of the consummate evil of his views – heckled the honoree and
harangued him as he tried to exit the campus. In that harassment they
were openly encouraged by some Harvard faculty and implicitly by the
university's administration, which all but sanctioned the protests
when it called Peretz's comments about Muslims "distressing to many
members of our community, and understandably so."
It is not to excuse the more inflammatory name-calling of Peretz's
critics to note that some of his comments were indeed offensive. In a
follow-up to his initial post, a rightly "embarrassed" Peretz
apologized  for his crass and carelessly worded suggestion that
Muslims should be denied First Amendment rights. And yet it remains
the case that Peretz's broader point, however artlessly made, was a
The controversy surrounding the mosque and Islamic cultural center to
be built two blocks from Ground Zero is a case in point. That project
has been defended on First Amendment grounds by everyone from Imam
Rauf to President Obama, who insist that Muslims have a First
Amendment right to built where they please. But in truth none of the
mosque project's opponents – who polls show include the majority of
New Yorkers, hardly a right-wing powerbase – have questioned the right
to build a mosque at Ground Zero – only the wisdom and decency of
doing so at that sensitive and, for many New Yorkers, uniquely sacred
location. No reasonable person would deny that Muslims should have the
same access to the First Amendment as all Americans, but the
promiscuity with which proponents of the mosque project have tried to
make a constitutional issue out of what is really a debate about
propriety certainly validates Peretz's concern about First Amendment
The hypocrisy of Peretz's critics is also striking. The same
protestors who professed outrage at Peretz's comments about the First
Amendment tried to have him barred from speaking at this weekend's
celebration. How genuine are their concerns about the unrestricted
exercise of the First Amendment if they are so eager to deny it to
those, like Peretz, with whom they disagree?
All the more rank is that hypocrisy when one considers that Peretz's
other controversial comment – "Frankly, Muslim life is cheap,
especially for Muslims" – is not actually that controversial, and has
been made so only through deliberate misconstruction. Thus, the
Economist absurdly interpreted the statement to mean that Peretz was
downgrading the significance of Muslim life generally and charged,
equally absurdly, that America's military involvement in the Middle
East "creates pressure to believe this sort of thing." But as would be
obvious to any fair-minded reader, Peretz was simply making the
irrefutable observation that Muslims are disproportionately
responsible for the deaths of their fellow believers.
Evidence for the claim abounds. In a 2007 article, for instance,
Daniel Pipes estimated  that of the approximately 11 million
Muslims that have been violently killed since 1948, over 90 percent
were killed by fellow Muslims. Muslims may cry foul about Israeli and
American "occupation," but the cold fact is that they are their own
worst enemy. From Sudan, to Pakistan, to Afghanistan, to Iran, to
Iraq, to Gaza, no one kills more Muslims than other Muslims. What the
Economist considers a "prejudice" on Peretz's part is in fact a
reality – a reality no less true for being so tragic.
4. Two Cheers for Lieberman:
5. Leftists are to Blame:


William Blake used drawing and print media to express his own visionary universe, as well as that of authors such as Dante and Milton. His radiant watercolours and printed illustrations remain some of the most inspired and innovative images of the Romantic era.
Visiting American antiquarian book expert John Windle discusses the incredible life and work of this English artist and poet for Melbourne Rare Book Week 2018.
John Windle is an antiquarian bookseller based in San Francisco. He has published and contributed to numerous books and articles including studies of William Blake and Mary Wollstonecraft, and has served as an expert witness on the rarity and valuation of books, manuscripts, and book-related artwork. In 2016, Windle opened an art gallery devoted to William Blake and his circle.


Voices from the Grave
Individual Liberty and Public Control
From "Political Ideals" (1917)
If there were gods
SOCIETY cannot exist without law and order, and cannot advance except through the initiative of vigorous innovators. Yet law and order are always hostile to innovations, and innovators are almost always, to some extent, anarchists. Those whose minds are dominated by fear of a relapse towards barbarism will emphasize the importance of law and order, while those who are inspired by the hope of an advance towards civilization will usually be more conscious of the need of individual initiative. Both temperaments are necessary, and wisdom lies in allowing each to operate freely where it is beneficent. But those who are on the side of law and order, since they are reinforced by custom and the instinct for upholding the status quo, have no need of a reasoned defense. It is the innovators who have difficulty in being allowed to exist and work. Each generation believes that this difficulty is a thing of the past, but each generation is only tolerant of past innovations. Those of its own day are met with the same persecution as though the principle of toleration had never been heard of.
“In early society,” says Westermarck, “customs are not only moral rules, but the only moral rules ever thought of. The savage strictly complies with the Hegelian command that no man must have a private conscience. The following statement, which refers to the Tinnevelly Shanars, may be quoted as a typical example: ‘Solitary individuals amongst them rarely adopt any new opinions, or any new course of procedure. They follow the multitude to do evil, and they follow the multitude to do good. They think in herds.’ ” 3
Those among ourselves who have never thought a thought or done a deed in the slightest degree different from the thoughts and deeds of our neighbors will congratulate themselves on the difference between us and the savage. But those who have ever attempted any real innovation cannot help feeling that the people they know are not so very unlike the Tinnevelly Shanars.
Under the influence of socialism, even progressive opinion, in recent years, has been hostile to individual liberty. Liberty is associated, in the minds of reformers, with laissez-faire, the Manchester School, and the exploitation of women and children which resulted from what was euphemistically called “free competition.” All these things were evil, and required state interference; in fact, there is need of an immense increase of state action in regard to cognate evils which still exist. In everything that concerns the economic life of the community, as regards both distribution and conditions of production, what is required is more public control, not less—how much more, I do not profess to know.
Another direction in which there is urgent need of the substitution of law and order for anarchy is international relations. At present, each sovereign state has complete individual freedom, subject only to the sanction of war. This individual freedom will have to be curtailed in regard to external relations if wars are ever to cease.
But when we pass outside the sphere of material possessions, we find that the arguments in favor of public control almost entirely disappear.
Religion, to begin with, is recognized as a matter in which the state ought not to interfere. Whether a man is Christian, Mahometan, or Jew is a question of no public concern, so long as he obeys the laws; and the laws ought to be such as men of all religions can obey. Yet even here there are limits. No civilized state would tolerate a religion demanding human sacrifice. The English in India put an end to suttee, in spite of a fixed principle of non-interference with native religious customs. Perhaps they were wrong to prevent suttee, yet almost every European would have done the same. We cannot effectively doubt that such practices ought to be stopped, however we may theorize in favor of religious liberty.
In such cases, the interference with liberty is imposed from without by a higher civilization. But the more common case, and the more interesting, is when an independent state interferes on behalf of custom against individuals who are feeling their way toward more civilized beliefs and institutions.
“In New South Wales,” says Westermarck, “the first-born of every lubra used to be eaten by the tribe ‘as part of a religious ceremony.’ In the realm of Khai-muh, in China, according to a native account, it was customary to kill and devour the eldest son alive. Among certain tribes in British Columbia the first child is often sacrificed to the sun. The Indians of Florida, according to Le Moyne de Morgues, ‘sacrificed the first-born son to the chief. . . .’ ” 4
There are pages and pages of such instances.
There is nothing analogous to these practices among ourselves. When the first-born in Florida was told that his king and country needed him, this was a mere mistake, and with us mistakes of this kind do not occur. But it is interesting to inquire how these superstitions died out, in such cases, for example, as that of Khai-muh, where foreign compulsion is improbable. We may surmise that some parents, under the selfish influence of parental affection, were led to doubt whether the sun would really be angry if the eldest child were allowed to live. Such rationalism would be regarded as very dangerous, since it was calculated to damage the harvest. For generations the opinion would be cherished in secret by a handful of cranks, who would not be able to act upon it. At last, by concealment or flight, a few parents would save their children from the sacrifice. Such parents would be regarded as lacking all public spirit, and as willing to endanger the community for their private pleasure. But gradually it would appear that the state remained intact, and the crops were no worse than in former years. Then, by a fiction, a child would be deemed to have been sacrificed if it was solemnly dedicated to agriculture or some other work of national importance chosen by the chief. It would be many generations before the child would be allowed to choose its own occupation after it had grown old enough to know its own tastes and capacities. And during all those generations, children would be reminded that only an act of grace had allowed them to live at all, and would exist under the shadow of a purely imaginary duty to the state.
The position of those parents who first disbelieved in the utility of infant sacrifice illustrates all the difficulties which arise in connection with the adjustment of individual freedom to public control. The authorities, believing the sacrifice necessary for the good of the community, were bound to insist upon it; the parents, believing it useless, were equally bound to do everything in their power toward saving the child. How ought both parties to act in such a case?
The duty of the skeptical parent is plain: to save the child by any possible means, to preach the uselessness of the sacrifice in season and out of season, and to endure patiently whatever penalty the law may indict for evasion. But the duty of the authorities is far less clear. So long as they remain firmly persuaded that the universal sacrifice of the first-born is indispensable, they are bound to persecute those who seek to undermine this belief. But they will, if they are conscientious, very carefully examine the arguments of opponents, and be willing in advance to admit that these arguments may be sound. They will carefully search their own hearts to see whether hatred of children or pleasure in cruelty has anything to do with their belief. They will remember that in the past history of Khai-muh there are innumerable instances of beliefs, now known to be false, on account of which those who disagreed with the prevalent view were put to death. Finally they will reflect that, though errors which are traditional are often wide-spread, new beliefs seldom win acceptance unless they are nearer to the truth than what they replace; and they will conclude that a new belief is probably either an advance, or so unlikely to become common as to be innocuous. All these considerations will make them hesitate before they resort to punishment.
The study of past times and uncivilized races makes it clear beyond question that the customary beliefs of tribes or nations are almost invariably false. It is difficult to divest ourselves completely of the customary beliefs of our own age and nation, but it is not very difficult to achieve a certain degree of doubt in regard to them. The Inquisitor who burnt men at the stake was acting with true humanity if all his beliefs were correct; but if they were in error at any point, he was inflicting a wholly unnecessary cruelty. A good working maxim in such matters is this: Do not trust customary beliefs so far as to perform actions which must be disastrous unless the beliefs in question are wholly true. The world would be utterly bad, in the opinion of the average Englishman, unless he could say “Britannia rules the waves”; in the opinion of the average German, unless he could say “Deutschland über alles.” For the sake of these beliefs, they are willing to destroy European civilization. If the beliefs should happen to be false, their action is regrettable.
One fact which emerges from these considerations is that no obstacle should be placed in the way of thought and its expression, nor yet in the way of statements of fact. This was formerly common ground among liberal thinkers, though it was never quite realized in the practice of civilized countries. But it has recently become, throughout Europe, a dangerous paradox, on account of which men suffer imprisonment or starvation. For this reason it has again become worth stating. The grounds for it are so evident that I should be ashamed to repeat them if they were not universally ignored. But in the actual world it is very necessary to repeat them.
To attain complete truth is not given to mortals, but to advance toward it by successive steps is not impossible. On any matter of general interest, there is usually, in any given community at any given time, a received opinion, which is accepted as a matter of course by all who give no special thought to the matter. Any questioning of the received opinion rouses hostility, for a number of reasons.
The most important of these is the instinct of conventionality, which exists in all gregarious animals and often leads them to put to death any markedly peculiar member of the herd.
The next most important is the feeling of insecurity aroused by doubt as to the beliefs by which we are in the habit of regulating our lives. Whoever has tried to explain the philosophy of Berkeley to a plain man will have seen in its unadulterated form the anger aroused by this feeling. What the plain man derives from Berkeley’s philosophy at a first hearing is an uncomfortable suspicion that nothing is solid, so that it is rash to sit on a chair or to expect the floor to sustain us. Because this suspicion is uncomfortable, it is irritating, except to those who regard the whole argument as merely nonsense. And in a more or less analogous way any questioning of what has been taken for granted destroys the feeling of standing on solid ground, and produces a condition of bewildered fear.
A third reason which makes men dislike novel opinions is that vested interests are bound up with old beliefs. The long fight of the church against science, from Giordano Bruno to Darwin, is attributable to this motive among others. The horror of socialism which existed in the remote past was entirely attributable to this cause. But it would be a mistake to assume, as is done by those who seek economic motives everywhere, that vested interests are the principal source of anger against novelties in thought. If this were the case, intellectual progress would be much more rapid than it is.
The instinct of conventionality, horror of uncertainty, and vested interests, all militate against the acceptance of a new idea. And it is even harder to think of a new idea than to get it accepted; most people might spend a lifetime in reflection without ever making a genuinely original discovery.
In view of all these obstacles, it is not likely that any society at any time will suffer from a plethora of heretical opinions. Least of all is this likely in a modern civilized society, where the conditions of life are in constant rapid change, and demand, for successful adaptation, an equally rapid change in intellectual outlook. There should be an attempt, therefore, to encourage, rather than discourage, the expression of new beliefs and the dissemination of knowledge tending to support them. But the very opposite is, in fact, the case. From childhood upward, everything is done to make the minds of men and women conventional and sterile. And if, by misadventure, some spark of imagination remains, its unfortunate possessor is considered unsound and dangerous, worthy only of contempt in time of peace and of prison or a traitor’s death in time of war. Yet such men are known to have been in the past the chief benefactors of mankind, and are the very men who receive most honor as soon as they are safely dead.
The whole realm of thought and opinion is utterly unsuited to public control; it ought to be as free, and as spontaneous as is possible to those who know what others have believed. The state is justified in insisting that children shall be educated, but it is not justified in forcing their education to proceed on a uniform plan and to be directed to the production of a dead level of glib uniformity. Education, and the life of the mind generally, is a matter in which individual initiative is the chief thing needed; the function of the state should begin and end with insistence on some kind of education, and, if possible, a kind which promotes mental individualism, not a kind which happens to conform to the prejudices of government officials.
Questions of practical morals raise more difficult problems than questions of mere opinion. The thugs honestly believe it their duty to commit murders, but the government does not acquiesce. The conscientious objectors honestly hold the opposite opinion, and again the government does not acquiesce. Killing is a state prerogative; it is equally criminal to do it unbidden and not to do it when bidden. The same applies to theft, unless it is on a large scale or by one who is already rich. Thugs and thieves are men who use force in their dealings with their neighbors, and we may lay it down broadly that the private use of force should be prohibited except in rare cases, however conscientious may be its motive. But this principle will not justify compelling men to use force at the bidding of the state, when they do not believe it justified by the occasion. The punishment of conscientious objectors seems clearly a violation of individual liberty within its legitimate sphere.
It is generally assumed without question that the state has a right to punish certain kinds of sexual irregularity. No one doubts that the Mormons sincerely believed polygamy to be a desirable practice, yet the United States required them to abandon its legal recognition, and probably any other Christian country would have done likewise. Nevertheless, I do not think this prohibition was wise. Polygamy is legally permitted in many parts of the world, but is not much practised except by chiefs and potentates. If, as Europeans generally believe, it is an undesirable custom, it is probable that the Mormons would have soon abandoned it, except perhaps for a few men of exceptional position. If, on the other hand, it had proved a successful experiment, the world would have acquired a piece of knowledge which it is now unable to possess. I think in all such cases the law should only intervene when there is some injury inflicted without the consent of the injured person.
It is obvious that men and women would not tolerate having their wives or husbands selected by the state, whatever eugenists might have to say in favor of such a plan. In this it seems clear that ordinary public opinion is in the right, not because people choose wisely, but because any choice of their own is better than a forced marriage. What applies to marriage ought also to apply to the choice of a trade or profession; although some men have no marked preferences, most men greatly prefer some occupations to others, and are far more likely to be useful citizens if they follow their preferences than if they are thwarted by a public authority.
The case of the man who has an intense conviction that he ought to do a certain kind of work is peculiar, and perhaps not very common; but it is important because it includes some very important individuals. Joan of Arc and Florence Nightingale defied convention in obedience to a feeling of this sort; reformers and agitators in unpopular causes, such as Mazzini, have belonged to this class; so have many men of science. In cases of this kind the individual conviction deserves the greatest respect, even if there seems no obvious justification for it. Obedience to the impulse is very unlikely to do much harm, and may well do great good. The practical difficulty is to distinguish such impulses from desires which produce similar manifestations. Many young people wish to be authors without having an impulse to write any particular book, or wish to be painters without having an impulse to create any particular picture. But a little experience will usually show the difference between a genuine and a spurious impulse; and there is less harm in indulging the spurious impulse for a time than in thwarting the impulse which is genuine. Nevertheless, the plain man almost always has a tendency to thwart the genuine impulse, because it seems anarchic and unreasonable, and is seldom able to give a good account of itself in advance.
What is markedly true of some notable personalities is true, in a lesser degree, of almost every individual who has much vigor or force of life; there is an impulse towards activity of some kind, as a rule not very definite in youth, but growing gradually more sharply outlined under the influence of education and opportunity. The direct impulse toward a kind of activity for its own sake must be distinguished from the desire for the expected effects of the activity. A young man may desire the rewards of great achievement without having any spontaneous impulse toward the activities which lead to achievement. But those who actually achieve much, although they may desire the rewards, have also something in their nature which inclines them to choose a certain kind of work as the road which they must travel if their ambition is to be satisfied. This artist’s impulse, as it may be called, is a thing of infinite value to the individual, and often to the world; to respect it in oneself and in others makes up nine tenths of the good life. In most human beings it is rather frail, rather easily destroyed or disturbed; parents and teachers are too often hostile to it, and our economic system crushes out its last remnants in young men and young women. The result is that human beings cease to be individual, or to retain the native pride that is their birthright; they become machine-made, tame, convenient for the bureaucrat and the drill-sergeant, capable of being tabulated in statistics without anything being omitted. This is the fundamental evil resulting from lack of liberty; and it is an evil which is being continually intensified as population grows more dense and the machinery of organization grows more efficient.
The things that men desire are many and various: admiration, affection, power, security, ease, outlets for energy, are among the commonest of motives. But such abstractions do not touch what makes the difference between one man and another. Whenever I go to the zoological gardens, I am struck by the fact that all the movements of a stork have some common quality, differing from the movements of a parrot or an ostrich. It is impossible to put in words what the common quality is, and yet we feel that each thing an animal does is the sort of thing we might expect that animal to do. This indefinable quality constitutes the individuality of the animal, and gives rise to the pleasure we feel in watching the animal’s actions. In a human being, provided he has not been crushed by an economic or governmental machine, there is the same kind of individuality, a something distinctive without which no man or woman can achieve much of importance, or retain the full dignity which is native to human beings. It is this distinctive individuality that is loved by the artist, whether painter or writer. The artist himself, and the man who is creative in no matter what direction, has more of it than the average man. Any society which crushes this quality, whether intentionally or by accident, must soon become utterly lifeless and traditional, without hope of progress and without any purpose in its being. To preserve and strengthen the impulse that makes individuality should be the foremost object of all political institutions.
We now arrive at certain general principles in regard to individual liberty and public control.
The greater part of human impulses may be divided into two classes, those which are possessive and those which are constructive or creative. Social institutions are the garments or embodiments of impulses, and may be classified roughly according to the impulses which they embody. Property is the direct expression of possessiveness; science and art are among the most direct expressions of creativeness. Possessiveness is either defensive or aggressive; it seeks either to retain against a robber, or to acquire from a present holder. In either case an attitude of hostility toward others is of its essence. It would be a mistake to suppose that defensive possessiveness is always justifiable, while the aggressive kind is always blameworthy; where there is great injustice in the status quo, the exact opposite may be the case, and ordinarily neither is justifiable.
State interference with the actions of individuals is necessitated by possessiveness. Some goods can be acquired or retained by force, while others cannot. A wife can be acquired by force, as the Romans acquired the Sabine women; but a wife’s affection cannot be acquired in this way. There is no record that the Romans desired the affection of the Sabine women; and those in whom possessive impulses are strong tend to care chiefly for the goods that force can secure. All material goods belong to this class. Liberty in regard to such goods, if it were unrestricted, would make the strong rich and the weak poor. In a capitalistic society, owing to the partial restraints imposed by law, it makes cunning men rich and honest men poor, because the force of the state is put at men’s disposal, not according to any just or rational principle, but according to a set of traditional maxims of which the explanation is purely historical.
In all that concerns possession and the use of force, unrestrained liberty involves anarchy and injustice. Freedom to kill, freedom to rob, freedom to defraud, no longer belong to individuals, though they still belong to great states, and are exercised by them in the name of patriotism. Neither individuals nor states ought to be free to exert force on their own initiative, except in such sudden emergencies as will subsequently be admitted in justification by a court of law. The reason for this is that the exertion of force by one individual against another is always an evil on both sides, and can only be tolerated when it is compensated by some overwhelming resultant good. In order to minimize the amount of force actually exerted in the world, it is necessary that there should be a public authority, a repository of practically irresistible force, whose function should be primarily to repress the private use of force. A use of force is private when it is exerted by one of the interested parties, or by his friends or accomplices, not by a public neutral authority according to some rule which is intended to be in the public interest.
The regime of private property under which we live does much too little to restrain the private use of force. When a man owns a piece of land, for example, he may use force against trespassers, though they must not use force against him. It is clear that some restriction of the liberty of trespass is necessary for the cultivation of the land. But if such powers are to be given to an individual, the state ought to satisfy itself that he occupies no more land than he is warranted in occupying in the public interest, and that the share of the produce of the land that comes to him is no more than a just reward for his labors. Probably the only way in which such ends can be achieved is by state ownership of land. The possessors of land and capital are able at present, by economic pressure, to use force against those who have no possessions. This force is sanctioned by law, while force exercised by the poor against the rich is illegal. Such a state of things is unjust, and does not diminish the use of private force as much as it might be diminished.
The whole realm of the possessive impulses, and of the use of force to which they give rise, stands in need of control by a public neutral authority, in the interests of liberty no less than of justice. Within a nation, this public authority will naturally be the state; in relations between nations, if the present anarchy is to cease, it will have to be some international parliament.
But the motive underlying the public control of men’s possessive impulses should always be the increase of liberty, both by the prevention of private tyranny and by the liberation of creative impulses. If public control is not to do more harm than good, it must be so exercised as to leave the utmost freedom of private initiative in all those ways that do not involve the private use of force. In this respect all governments have always failed egregiously, and there is no evidence that they are improving.
The creative impulses, unlike those that are possessive, are directed to ends in which one man’s gain is not another man’s loss. The man who makes a scientific discovery or writes a poem is enriching others at the same time as himself. Any increase in knowledge or good-will is a gain to all who are affected by it, not only to the actual possessor. Those who feel the joy of life are a happiness to others as well as to themselves. Force cannot create such things, though it can destroy them; no principle of distributive justice applies to them, since the gain of each is the gain of all. For these reasons, the creative part of a man’s activity ought to be as free as possible from all public control, in order that it may remain spontaneous and full of vigor. The only function of the state in regard to this part of the individual life should be to do everything possible toward providing outlets and opportunities.
In every life a part is governed by the community, and a part by private initiative. The part governed by private initiative is greatest in the most important individuals, such as men of genius and creative thinkers. This part ought only to be restricted when it is predatory; otherwise, everything ought to be done to make it as great and as vigorous as possible. The object of education ought not to be to make all men think alike, but to make each think in the way which is the fullest expression of his own personality. In the choice of a means of livelihood all young men and young women ought, as far as possible, to be able to choose what is attractive to them; if no money-making occupation is attractive, they ought to be free to do little work for little pay, and spend their leisure as they choose. Any kind of censure on freedom of thought or on the dissemination of knowledge is, of course, to be condemned utterly.
Huge organizations, both political and economic, are one of the distinguishing characteristics of the modern world. These organizations have immense power, and often use their power to discourage originality in thought and action. They ought, on the contrary, to give the freest scope that is possible without producing anarchy or violent conflict. They ought not to take cognizance of any part of a man’s life except what is concerned with the legitimate objects of public control, namely, possessions and the use of force. And they ought, by devolution, to leave as large a share of control as possible in the hands of individuals and small groups. If this is not done, the men at the head of these vast organizations will infallibly become tyrannous through the habit of excessive power, and will in time interfere in ways that crush out individual initiative.
The problem which faces the modern world is the combination of individual initiative with the increase in the scope and size of organizations. Unless it is solved, individuals will grow less and less full of life and vigor, and more and more passively submissive to conditions imposed upon them. A society composed of such individuals cannot be progressive or add much to the world’s stock of mental and spiritual possessions. Only personal liberty and the encouragement of initiative can secure these things. Those who resist authority when it encroaches upon the legitimate sphere of the individual are performing a service to society, however little society may value it. In regard to the past, this is universally acknowledged; but it is no less true in regard to the present and the future.


United Kingdom, officially known as “United Kingdom of Great Britain and Northern Ireland (UK)” is a European country founded in 1922. It is the fifth strongest country in the world (in terms of military) as per 2023 Military Strength Ranking of Global Firepower Index and sixth largest economy by gross domestic product (GDP) as per the World Bank Reports 2023.
The British flag, also known as ‘Union Jack’ is the national flag of the United Kingdom adopted in 1801. The flag contains saltire (“×” lookalike) of Saint Patrick who was a Christian Preacher and a Missionary. It represents Ireland (or maybe just Northern Ireland since Ireland is no longer a part of UK since 1922). The red cross (the “+” lookalike) of Saint George who was a Christian Preacher and a soldier in Roman Army represents England and Wales.
Political Map and Current Demographs
United Kingdom (UK) consist of three countries namely Scotland, England and Wales and one province namely Northern Ireland. According British Census 2021, The state has an estimated population of 67 million individuals. Talking about the religious beliefs, 46.2% are Christians (Anglicans mostly) followed by non-religious making up to 37.2%, Muslims about 6.5%, Hindus 1.7% and so on.
Prime Minister of UK and First Minister of England: Rishi Sunak (2022 – present)
First Minister of Scotland: Humza Yousaf (2023 – present)
First Minister of Wales: Mark Drakeford (2018 – present)
First Minister of Northern Ireland: Paul Givan (2022 – present)
Mayor of London: Sadiq Ahmed Khan (2016 – present)
Governance and Political Science
United Kingdom of Great Britain and Northern Ireland (UK) is a parliamentary democracy with constitutional monarchy. It rules over the entire state along with the British Overseas Territories (BOTs) but not crown dependencies. (Learn more about BOTs and crown dependencies: Difference between UK, Britain, England, British Isles etc. – The Profound Report) The ruling British King/Queen of United Kingdom is considered as the head of state while the British Prime Minister is considered as the head of the British Government.
The political system can be divided into three parts:
The Executive level is known as the Crown where the head of state is chosen from the British Royal Family (either a King or Queen). This level includes the King/Queen, the British Prime Minister (elected), civil servants, Council of Ministers, Ministries and so on. It is responsible for ruling the state, government, formulating policies and making decisions.
The legislature level or the Parliament includes the House of Westminster (British Parliament) having House of Commons (Lower House) with 650 members and House of Lords (Upper House) with 778 members. This level is responsible for debates, freedom of speeches, conducting meetings, controlling/guiding the government and decision-making.
There is also local government governed by the people via elections in different cities, towns etc. often referred as ‘municipalities’.
Judiciary level consist of the Supreme Court of United Kingdom including judges, magistrates, tribunal members and coroners. The role of this level is to safeguard the rule of law, democracy and human rights.
Before 43 AD, Today’s United Kingdom was mostly inhabited by various tribes, clans and the Celtic people.
Between 43 AD to 260 AD, Roman Empire ruled over certain part of today’s United Kingdom. The empire started expanding to today’s UK starting from England under King Claudius.
From 260 AD to 275 AD, Gallic Empire ruled the territory after it overthrew Roman Empire under the Gallic King, Postumus.
In 275 AD, Roman Empire under King Probus came back to rule overthrowing Gallic Empire.
Between 275 AD and 927 AD, various empires took over the lands.
In 843 AD, Kingdom of Scotland was founded by King Kenneth I.
In 927 AD, Kingdom of England was founded by King Æthelstan.
In 1171 AD, Lordship of Ireland was founded by King John who was also the King of England.
In 1216 AD, Principality of Wales was founded by King Llywelyn.
In 1653 AD, all of these kingdoms and principalities were united as a single empire named ‘Commonwealth of England’ under the King Oliver Cromwell. This empire ruled over entire today’s British Isle.
In 1659 AD, King Charles II overthrew King Oliver Cromwell’s Commonwealth of England. He took over the entire today’s British Isles, ruling over England (including today’s Wales), Scotland and Ireland.
In 1707 AD, Kingdom of Great Britain and Kingdom of Ireland were founded by George I. The kingdom included the entire British Isle.
In January 1801, Kingdom of Great Britain became ‘United Kingdom of Great Britain and Ireland’. William Pitt the Younger became the first Prime Minister of UK.
In 1922, the southern region of Ireland left the United Kingdom become an independent nation named as ‘Irish Free State’ (it later became Republic of Ireland in 1937). This led to renaming of UK as ‘United Kingdom Great Britain and Northern Ireland’ over ‘United Kingdom of Great Britain and Ireland’.


- Should the same drug cost different amounts in different countries? Many non-governmental organizations say no – they’d rather have lower-cost generic medicines.
- The mysterious Kawasaki disease may have originated from northeast China, and may be able to be transmitted through the wind, researchers report.
- Scientists have discovered a drug that helps patients with Type 2 diabetes. It helps keep insulin in the bloodstream longer.
- Clinical trials are designed to be ethical in order to protect those that participate. But what happens when the National Institutes of Health interferes with ethical investigations into its own trials?
- Gluten-free diets are becoming ever more popular, but a new study shows that there is no benefit to a gluten-free diet for people without Celiac disease.
- Science writer Jo Marchant discusses how to use your mind to help heal yourself.
- Some researchers are arguing that virus research could result in a global pandemic.
- The heart remodels itself in endurance athletes, a new study finds. This leads to a lower resting heart rate as well as potential heart problems later in life.
- The BBC has a tool that shows you what your body clock is up to at different points in time. Compare with our article last week about keeping your body clock functioning properly.
- A couple children that don’t seem to age have been discovered. In a fantastic long piece for Mosaic, Virginia Hughes discusses how this may help researchers learn more about why we age.
- The National Health and Nutrition Examination Survey, which assesses the health of the U.S. population, will soon start analyzing Chicago residents.
- Northwestern Medicine recently hosted a panel discussion to support new legislation, which may help provide more antibiotics to fight multi-drug resistant organisms.
- Northwestern professor June McKoy wrote an article in the Pacific-Standard about the costs of cancer treatment.
Cover Photo by Tookapic via Pexels: Creative Commons


Scientists have learned a great deal about cells and the biomaterials (DNA, proteins, metal ions, etc) within them. This knowledge has helped scientists treat diseases such as cholera, elucidate the genetics of famine and other health questions, clean up chemical waste, and synthesize anti-HIV drugs and other valuable materials, such as quantum dots.
However, there is still a long way to go, even on fundamental principles. One such important (yet unanswered) question, of biological and technological importance, is how the cell cytoplasm (the interior of cells) organizes itself into a complex network of distinct functional subunits.
The common view of cytoplasmic organization is that cells possess many interior compartments, each surrounded by a physical barrier (such as a phospholipid membrane). However, proteins are known to localize to specific regions of the cytoplasm, in the absense of physical barriers.
This phenomenon is known as protein microcompartmentation. What enables it, and consequently the cellular functions it enables (e.g., DNA repair and intracellular communication)? Numerous hypotheses have been put forward, some of them heavily based in the biological sciences, and others more grounded in the physical sciences.
The aqueous phase separation hypothesis.
One of these hypotheses is that protein microcompartmentation is enabled by aqueous phase separation, which is typically the spontaneous segregation of proteins into multiple water-based (aqueous) phases. Proponents of the aqueous phase separation hypothesis point out that the cell cytoplasm possesses a high concentration of proteins (up to tens of weight percent).
These are conditions that are known to enable aqueous phase separation of proteins (and other polymers) in test tubes. Thus, a physical feature of the cell cytoplasm (its high protein concentration) may drive spontaneous intracellular organization.
However, to date, aqueous phase separation has not been observed in living cells. Most relevant to biology, it has been observed in nonliving cells exposed to harsh conditions, and in artificial constructs designed to primitively mimic cells.
The observation of aqueous phase separation in living cells wouldn't necessarily demonstrate that it is a normal feature of the cell cytoplasm. Howver, such an observation would lend some weight to the aqueous phase separation hypothesis, and justify the search for evidence of the phenomenon as part of normal cellular physiology.
Carlos Filipe (McMaster University, Canada) and coworkers have induced aqueous phase separation of polypeptides (proteins) in genetically engineered bacteria and plant cells. After a cell had produced a certain amount of the desired protein, the proteins formed their own aqueous phase(s), and localized to one or both ends (poles) of the cell.
Genetically engineering the cells.
The scientists genetically engineered their cells to produce elastin-like polypeptides. Elastin is a protein found in certain cells that enable them to resume their typical shape after cellular deformation.
Elastin-like polypeptides are synthetic molecules that superficially resemble the protein elastin. Importantly for Filipe and coworkers, elastin-like polypeptides are known to undergo aqueous phase separation in response to appropriate stimuli.
The scientists' elastin-like polypeptides were affixed to a fluorescent protein as a part of the genetic engineering process. This enabled the scientists to localize the polypeptides, and prove the fluid nature of the protein phases, in living cells with fluorescence microscopy.
Confirming aqueous phase separation.
The scientists first needed to demonstrate that their polypeptide undergoes aqueous phase separation, both in microscopic droplets and in living cells. For both purposes, their primary technique was fluorescence recovery after photobleaching.
The basis of fluorescence recovery after photobleaching is to shine a high-power laser beam at a small region, irreversibly destroying fluorescence from molecules within the region. Afterwards, nonfluorescent (damaged) molecules move out of the region, and fluorescent (undamaged) molecules move into the region, resulting in fluorescence recovery within the small region.
The rate of fluorescence recovery is related to the mobility of molecules within the small region being monitored. For these scientists' purposes, they were interested in demonstrating that the molecules within the presumed aqueous phases were fluid, not immobile protein clumps.
They observed a large amount of fluorescence recovery in microscopic droplets of phase-separated elastin-like polypeptides, demonstrating the fluid nature of the aqueous phases. Complete recovery was not observed, due to the inherent mobility of the polypeptides, and some unavoidable destruction of the fluorescent protein affixed to the polypeptides.
Whether or not the elastin-like proteins underwent aqueous phase separation in living cells depended on how long the cells were given to synthesize the protein (i.e., protein concentration in the cell). Some aqueous phase separation was observed after 10 hours, more after 20 hours, and enough to coalesce into larger droplets after 36 hours; the scientists observed a large amount of fluorescence recovery in the cells, similarly to within the microscopic droplets.
Functional protein-enriched microcompartments.
The scientists used fluorescent dyes to confirm that the elastin-like polypeptide aqueous phases collected at one or both ends (poles) of the cell. Furthermore, nucleic acids (genetic material) and ribosomes (protein synthesis "machinery") were excluded from the polypeptide phases.
These observations are especially noteworthy. They demonstrate the spontaneous segregation of the polypeptides from other specialized regions of the cell.
From a biotechnology standpoint, this segregation may be useful for a number of reasons. These include preventing polypeptide aggregation by nonspecifically directing them to a region of especially high polypeptide concentration, in-cell synthesis and subsequent isolation of toxic proteins, and possibly for preventing degradation by other intracellular proteins such as proteases (tested here in bulk solution experiments, not within living cells).
From a synthetic biology standpoint, this segregation is useful for demonstrating the induction of protein microcompartmentation, via aqueous phase separation. No other technique currently developed is capable of generating these two phenomena in an unambiguous manner, in living cells.
Filipe and coworkers have induced protein microcompartmentation, via aqueous phase separation of elastin-like polypeptides, in genetically engineered living cells. This development may enable scientists to test hypotheses of intracellular organization and assembly, in model systems that bridge the divide between entirely synthetic constructs and living cells in a physiological state.
for more information:
Ge, X., Conley, A. J., Brandle, J. E., Truant, R., & Filipe, C. D. M. (2009). In Vivo Formation of Protein Based Aqueous Microcompartments Journal of the American Chemical Society, 131 (25), 9094-9099 DOI: 10.1021/ja902890r


Cardinal and confessor of the faith. Born in 1204 in Portello, diocese of Urgel, Spain; died 31 August 1240 at Cardona, Catalonia. Having been taken from the womb of his mother after her death, he received the name Nonnatus (not born). He became a member of the Order of Our Lady of Ransom in Barcelona and, promoted for his piety and diligence, was sent as ransomer to free the captives at al-Djaza’ir (modern Algiers). There he endured the greatest hardship and persecution because of his persistence in converting the Mohammedans. Ransomed by his Order, he returned to Spain and was made a cardinal by Pope Gregory IX. In spite of his rank he lived as a simple religious. He died of fever on the way to Rome. Patron of midwives and those falsely accused. Relics in the chapel of Saint Nicholas, Portello. Feast, Roman Calendar, 31 August.
- “Saint Raymond Nonnatus”. . CatholicSaints.Info. 6 August 2013. Web. 22 May 2015. <>


William Grigg on the gang of criminals commonly known as "government":
"Remove justice, and what are kingdoms but gangs of criminals on a vast scale? What are criminal gangs but petty kingdoms?
A gang is a group of men under the command of a leader, bound by a compact of association, in which the plunder is divided according to an agreed convention. If this villainy wins so many recruits from the ranks of the demoralized that it acquires territory, establishes a base, captures cities and subdues peoples, it then openly arrogates to itself the title of `kingdom,' which is conferred on it in the eyes of the world, not by the renouncing of aggression but by the attainment of impunity.
For it was a witty and a truthful rejoinder which was given by a captured pirate to Alexander the Great. The king asked the fellow, `What is your idea, in infesting the sea?' And the pirate answered, with uninhibited insolence, `The same is yours, in infesting the earth! But because I do it with a tiny craft, I'm called a pirate; because you have a mighty navy, you're called an emperor."
St. Augustine, The City of God, book IV, chapter 4.
One obvious difference between a common criminal gang, and the specialized version of a criminal gang called a "government," is this: Common gangs don't expect their victims to be abjectly grateful to be on the receiving end of criminal violence, and even to pay for the privilege of being plundered.
The more vicious variety of gangs called "government" not only expect such gratitude and tribute, they demand it. Indeed, they will literally kill to have it, sacrificing not only the lives of its victims, but of as many of its enforcers as may be necessary.
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By Vasileios Tsamis
How did old Europeans materialize reminiscence? fabric Mnemonics: daily Practices in Prehistoric Europe presents a clean method of the archaeological examine of reminiscence. Drawing on case reviews from the British Isles, Scandinavia, vital Europe, Greece, Italy, and the Iberian Peninsula that date from the Neolithic in the course of the Iron Age, the books authors discover the implications of our figuring out of the prior while reminiscence and mnemonic practices are positioned within the middle of cultural analyses. They talk about monument construction, own adornment, relic-making, mortuary rituals, the burning of our bodies and homes, and the upkeep of family areas and constructions over lengthy classes of time. fabric Mnemonics engages with modern debates at the intersection of reminiscence, identification, embodiment, and gear, and demanding situations archaeologists to contemplate how materiality either provokes and constrains the mnemonic procedures in way of life.
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Definitions of Recombinant Definition Biology
We’re anticipating your application! They’re two things that you’ve got to look at. That’s it for now. It’s been in existence for quite a while and maybe is beginning to get near deployment. Then by sudden growth of temp.
The issue is that the excellent technology really should be put to use in places where folks need this, and that’s the issue with having this fear-based discussion about health. We’re only trying to understand standard biology. Later on, the AI will democratize everybody’s capacity to receive the same accessibility to healthcare services and industrial advice. Speaking of all the issues that are found on Earth, sometimes it appears there is no other approach to solve them than with the assistance of AI. Make sure and look over the extra information provided below, as these questions could be tricky!
With advancements in transgenic engineering, it’s possible to create cheap and readily available vaccines that the whole world is going to have access to. General recombinationis an integral component of the complicated procedure of meiosisin sexually reproducing organisms. It simply isn’t a technology that’s universally applicable or even necessary in the majority of biotechnological solutions.
It was selected because of its simple physiology, short generation time and big yield of goods. The procedure was used to change DNA in living organisms and could have even more practical uses later on. The germ plasmsomatoplasm are associated with the genotypephenotype concepts, but they aren’t identical and shouldn’t be confused with them. This procedure is also referred to as genetic engineering.
Moreover, there are numerous different uses for recombinant DNA technology. Gene cloning has a diverse array of applications. The development and application http://goodhearted.org/ideas-formulas-and-shortcuts-for-nursing-theories-social-support/ of recombinant DNA is a relatively new process that’s changing the area of science and technology. As with the majority of technology, there are fantastic added benefits and notable downsides to the usage of recombinant DNA technology. Recombinant DNA and biotechnology have been used to raise the efficiency of plant growth by raising the efficiency of the plant’s capability to repair nitrogen.
Introducing Recombinant Definition Biology
In the very first instance, for instance, a researcher might want to figure out the DNA sequence of the gene or study the aspects that control its expression (transcription). These enzymes are called restriction enzymes.
We’ll also review how to earn a recombinant cDNA library and the way to use this library to locate a particular gene. The vector is the part of DNA that’ll be carrying the bit of DNA that’s of interest, also called the donor DNA.
Recombinant DNA is the overall name for a part of DNA that has been produced by the mix of at least two strands. It is the general name for a piece of DNA that has been created by combining at least two strands. Recombinant DNA (or rDNA) is created by combining DNA from at least two sources.
This is known as gene conversion. Gene Transfer is attempting to bring a trait that is not there or maybe take out a trait that’s there. Tracking the movement of genes caused by crossovers has proven quite helpful to geneticists. In transformation, the initial step is to pick a slice of DNA which will be placed into the vector.
The Unexpected Truth About Recombinant Definition Biology
This contributes to profuse production of human insulin in sizeable quantities. Flarebio delivers recombinant proteins of superior quality such as recombinant cdh1 at great rates. In this column, we’re likely to chat about the differences between HGH and steroid. That said, when it regards commercial food products, there are in reality very few varieties of modifications that seed makers use, together with very few GMO foods out there. Another key molecular element is the accession of expression factors. We would like to do anything it requires to earn insulin more accessible and reasonably priced.
However, in addition, this is the one thing all GMOs have in common. In the usa and other advanced financial nations, the debut of GMOs has actually been an environmental boon. The drug is used as a treatment for diabetes. The worldwide biologics market was analyzed based on expected demand.
The bacterium is then going to be able to create human protein that’s otherwise only made by humans. High-resolution denaturing gel electrophoresis can be employed to separate fragments of distinct sizes. The recombinant DNA mixture is subsequently utilised to transform bacterial cells, and it is normal for single recombinant vector molecules to seek out their way to individual bacterial cells. The restriction enzymes play a major part within this technology. In the majority of cases, scientists either utilize protein antigens or peptide antigens for this goal.
There are several possible approaches to do this. Thus, the next thing to do is to seek out a means to choose the clone with the insert containing the particular gene in which we are interested. A similar procedure is utilized to acquire B chains. However, transformation is the most popular method.
That’s all done within the body as soon as you’ve consumed beta-carotene. They’ve a common starting point, but terminate in various nucleotides. It’s assorted with a various Deoxyribonucleic acid molecule. A sample of the yeast which can be genetically engineered to create insulin.


Brunei Darussalam is a monarchy.
Scholarships for doctoral study are awarded by Brunei Darussalam to citizens of other Commonwealth countries under the Commonwealth Scholarship and Fellowship Plan.
Brunei Darussalam (Brunei – ‘Abode of Peace’) is a small state in South-East Asia on the north-west coast of the island of Borneo, in the Indonesian Archipelago. Its 161 km coastline faces the South China Sea. On the land side, it is enclosed by the Malaysian state of Sarawak, which divides it in two.
The districts of Brunei–Muara, Tutong and Belait make up the larger, western part of the country; Temburong district the east.
Bandar Seri Begawan (capital, pop. 76,200 in 2009, comprising Kampong Ayer 42,500), Kuala Belait (28,400), Seria (28,300), Tutong (21,500), Muara and Bangar.
The country has 3,030 km of roads, 81 per cent paved. The main deep-water port is at Muara, with a dedicated container terminal. The Brunei, Belait and Tutong rivers provide an important means of transport. Passenger vessels and water-taxis run between the shallow draught port at Bandar Seri Begawan, Temburong district, and the Malaysian port of Limbang. Brunei International Airport is six km north-east of the capital.
Brunei Darussalam is a member of Asia–Pacific Economic Cooperation, Association of Southeast Asian Nations, Non-Aligned Movement, Organisation of Islamic Cooperation, United Nations and World Trade Organization.
The coastal plain is intersected by rivers descending from the hilly hinterland. To the east are mountains, the highest point being Bukit Pagon at 1,812m. Most towns and villages are beside estuaries.
Tropical, with high humidity and heavy rainfall. There is no distinct wet season; the wettest months are January and November. Much of the rain falls in sudden thundery showers.
The most significant environmental issue is seasonal smoke/haze resulting from forest fires in Indonesia.
Mangrove swamps lie along the coast, and forest covers 72 per cent of the land area, a large part of this being primary forest, dense in places and of great genetic diversity. There are 15 forest reserves, covering about 40 per cent of the total land area. The government plans to increase the area of the forest reserves. Around 15 per cent of the land area is cultivated.
Most of the mammals are small and nocturnal, including tree shrews, moon rats and mouse deer. There are numerous bird species, especially hornbills. Some 33 mammal species and 22 bird species are thought to be endangered (2014).
Senior government officials from Commonwealth countries in Asia convene in Chandigarh, India, this week to review their priorities for youth development.
Commonwealth capacity-building knowledge and experience can be tapped by the South-East Asian country


Explain employees’ roles and responsibilities in relation to the prevention and control of infection. To ensure that their own health and hygiene not pose a risk to service users and colleagues To ensure effective hand washing is carried out when working with service users, giving personal care, handling/preparing food. To ensure they use protective clothing provided when needed and appropriate. Explain employers’ responsibilities in relation to the prevention and control infection. making sure employees are aware of the health and safety aspects of their work (e.g. posting information on notice boards, keeping an information file such as COSHH, training, and providing supervision)They need to keep records in relation to infection control using appropriate documentation to ensure that the relevant standards, policies and guidelines are available within the workplace. 2.1 Outline current legislation and regulatory body standards which are relevant to the prevention and control of infection.
The Health and Social Care Act 2008; Code of Practice for health and adult social care on the prevention and control of infections and related guidance. To help providers of healthcare, adult social care, (and others) plan and implement how they prevent and control infections. It includes criteria for CQC to take into account when assessing compliance with the registration requirement on cleanliness and infection control. Legislation, regulations and guidance that govern infection prevention and control.
Health and Safety at Work Act 1974, Management of Health and Safety at Work Act (amended 1994)
The Public Health (Control of Diseases) Act 1984
Food Safety Act 1990
The Public Health (Infectious Diseases) Regulation 1988
The Food Safety (General Food Hygiene) Regulations (Department of Health 1995) The Environment Protection (Duty of Care) Regulations 1991
Health Protection Agency Bill
2.2 Describe local and organizational policies relevant to the prevention and control of infection.
The following local and organizational policies relevant to the prevention and control of infection are The Public Health (control of disease) Act 1984, Social Care Act, the NICE guidelines and also company policies and procedures that relate to infection prevention and control. For example with regards to own company, it states that “Any persons suffering from an infectious or contagious disease must either have clearance rom own doctor or seek guidance from your line manager.
3.1 Describe procedures and systems relevant to the prevention and control of infection.
Procedures and systems relevant to the prevention of control infection ae following companies policies and procedures which relate to correct hand washing procedure, wearing correct PPE for example gloves, aprons and protective clothing, the correct disposal of waste and using the correct cleaning equipment when cleaning spillages, surfaces and equipment.
3.2 Explain the potential impact of an outbreak of infection on the individual and the organization.
The outbreak of infection can be fatal if care is not taken; for instance an outbreak of MRSA that can be resistant to most antibiotics can be fatal. The outbreak of an infection has consequences for individuals, staff and the organization. It can cause ill health to all concerned and it can also impact emotionally because people that acquire infection relate it to being dirty and some infections may require people to be isolated from others for a period of time. The organization could lose money if most of the staff are off sick and as they will need to employ more staff which they will be paying to cover in addition to staff that are off sick. The organization could also be fined by not complying with the law and in turn this will damage their reputation.
4.1 define the term risk.
Risk means the exposure to the chance of injury or loss.
4.2 Outline potential risks of infection within the workplace.
In the workplace supporting individuals with persona care activities and sharing facilities with others involve coming into contact with bodily fluids which contain pathogens. Cleaning areas such as bathrooms that are dirty and where bodily fluids are present may be more likely to be contaminated with pathogens. Handling laundry that may be dirty or contaminated with bodily fluids can also contain pathogens. Handling of disposing of clinical waste, emptying waste containers and receptacles that may also be contaminated with pathogens. Providing personal care activities that require being close to an individual and dealing with bodily fluids increases the chance of infection spreading.
4.3 Describe the process of carrying out a risk assessment.
Risk assessment helps makes us aware of the risks involved in any activity and know how reduce or remove the risk. It also helps to protect the organization’s reputation because the risk assessment identifies the risks in the workplace and the measures put in place to control or eradicate suck risks. In general, risk assessments are important as they reduce the risks of accidents and ill health to everyone. Identify the hazard – this means finding out what the hazards are and what might cause harm by observing but also by speaking with individuals, staff and visitors. Evaluate the risks – this stage involves deciding who might be harmed and how and involves considering everyone in the workplace such as individuals, staff and visitors. Take precautions – this involves deciding on what precautions must be taken to remove, reduce or avoid the hazards for example wearing the appropriate PPE might be a precautions.
Review the risks – the effectiveness of the precautions in place should be checked regularly to ensure that they are sufficient. Report and record outcome – the findings of the risk assessment must be recorded and all those involved and who need to know should be given explanations and information on how these risks can be prevented and/or controlled. 4.4 Explain the important of carrying out a risk assessment. The main aim is to make sure that no one gets hurt or becomes ill. Accidents and ill health can ruin lives, and can also affect business if output is lost, machinery is damaged, insurance costs increase, or if you have to go to court. Therefore carrying out risk assessment, preparing and implementing a safety statement and keeping both up to date will not in themselves prevent accidents and ill health but they will play crucial part in reducing their likelihood.
Employers, managers and supervisors should all ensure that workplace practices reflect the risk assessment and safety statement. Behavior, the way in which everyone works, must reflect the safe working practices laid down in these documents. Supervisory checks and audits should be carried out to determine how well the aims set down are being achieved. Corrective action should be taken when required. Additionally, if a workplace is provided for use by others. The safety statement must also set out the safe work practices that are relevant to them. Hence, it is important to carry out a Risk Assessment and prepare a Safety Statement for Financial reasons
Moral and ethical reasons
5.1 Demonstrate correct use of PPE.
Have the responsibility and to wear personal protective equipment (PPE) Appropriately to avoid contamination as far as possible.
5.2 Describe different types of PPE.
Aprons and gloves are commonly used types of PPE. Disposal gloves have different types namely standard latex (example white gloves used for personal care tasks) nitrile (example used cleaning tasks) and vinyl example blue gloves used when handling food). Disposable plastic aprons are placed over uniforms and prevent the uniform from becoming soiled when carrying out different activities (example white apron for personal care and blue for handling food).
Other PPE used in care settings can include uniforms (must not be worn outside of work and must be washed on a regular basis) and hats (worn when food is being prepared and served). PPE is used to reduce the risk pf pathogens being transferred from the support worker to the individual, from one individual to another, from one staff member to another. PPE form physical barriers from infections and protect staff from infection carried by individuals from any pathogens staff may be carrying.
5.3 Explain the reasons for use of PPE.
Gloves – protect hands.
Gown/Aprons – protect skin and or clothing.
Masks and respirators.
Respirators – protect respiratory tract from airborne infectious agents Googles – protect eyes.
5.4 State current relevant regulations and legislation relating of PPE.
Employees are responsible to use PPE appropriate and as instructed by employer. An employee has to check PPE before and after use and have to report any damage. Ensuring employees who store and handle dangerous substances are properly trained. Using appropriate precautions when handling substances – for example, wearing protective clothing or ensuring adequate ventilation. Checking containers are properly labelled. 5.5 Describe employees’ responsibilities regarding the use of PPE. It is the responsibility of employees to ensure that they take reasonable care to protect their own health and safety and that of their co-workers and other persons in or near the workplace. Report to management any hazardous or potentially hazardous conditions or risks that they identify in their work environment.
Participate in training provided by the employer, regarding the appropriate use, care and maintenance of PPE. Uses PPE in accordance with instruction provided and follow. 5.6 Describe employers’ responsibilities regarding the use of PPE. Employers’ responsibilities regarding the use of PPE include providing the correct PPE in relation to the specific tasks that are carried out and for staff members (example the correct fitting PPE); this must be provided free of charge. Employers need to have arrangements in place to make sure PPE is stored correctly and is available when needed. It is the duty of the employer to assess the need of PPE in the work environment. The employer must also train staff and provide them with information and guidance on how to use PPE. 5.7 Describe the correct practice in the application and removal of PPE. Before putting on an apron you must first wash and dry your hands and then the neck strap must be placed over the head and the waist ties fastened behind the back. To remove the apron it is important to limit the areas your hand will touch in order to reduce the possibility of cross infection.
You should pull at the neck strap and waist strap making sure that it does not fall to the floor, then scrunch it up into a ball in your gloved hand and then dispose of it in the yellow bin bag. When removing PPE avoid touching any surface, remove the item before moving to the next patient, place the item in the correct bin and wash and dry your hands afterwards in case of cross contamination. Clinical waste like gloves and aprons are regarded as high risk and must be disposed of properly to reduce the risk of cross infection. Infectious, hazardous materials should be placed in yellow bags for incineration; black bags are for food waste and other waste.
5.8 Describe the correct procedure for disposal of used PPE.
Put on medical gloves and place your PPE in a plastic garbage bag. Tightly tie and secure the garbage bag to prevent dripping. If dripping occurs and garbage touches your skin or clothes, wash them thoroughly. Put PPE in your workplace’s receptacles. It may be labelled for bio hazardous waste. Clean waste containers regularly. Your workplace may require you to clean receptacles daily depending on their policies; and wash hands thoroughly with soup and warm water after handling. 6.1 Describe the key principles of good personal hygiene.
Some of the principles of good personal hygiene include washing hands before and after tasks and bathing regularly to prevent the spread of infection and body odor, keeping hair clean and tied back, wearing clean clothing and ensuring uniforms worn are washed regularly and only worn in the workplace to avoid the spread of infection, keeping nails trimmed and clean, not wearing jewelry at work as this can be a way to transporting pathogens.
6.2 Demonstrate good hand washing technique.
Wet hands with water
Apply enough soap and hand wash to cover all hand surfaces
Rub hands palm to palm
Right palm over the other hand with interlaced fingers and vice versa
Palm to palm with fingers interlaced
Backs to fingers to opposing palms with fingers interlocked
Rotational rubbing to left thumb clasped in right palm and vice versa
Rotational rubbing, backwards and forwards with clasped fingers of right hand in left palm and vice versa
Rinse hands with water
Dry thoroughly with towel.
6.3 Describe the correct sequence for hand washing.
Make sure that you remove any jewelry
Turn the water tap on and make sure that you can place both hands under the water comfortably and that it is at the right temperature so that you can wash your hands.
Wet both hands
Apply soup and lather both hands palm to palm
Rub each hand over the back of the other
Interlock fingers and rub fingers
Rub palms together
Rinse to remove the soap residue
Dry your hands with either a paper towel or an air drier
6.4 Explain when and why hand washing should be carried out. Hand washing should be carried out regularly to help prevent and control the spread of infection and should be washed before starting work and putting on a clean uniform, before and after using PPE, before and after specific tasks such as after using the toilet, before and after handling and serving food, after handling waste, before and after carrying out activities with individuals.
6.5 Describe the types of products that should be used for hand washing. There are different types of products that should be used for hand washing and these include soup, antiseptic gels and alcohol-based hand rubs.
Liquid soup from a dispenser should be used for hand washing in communal area as these will have less pathogens then if bars of soup are shared between different people. Antiseptic gels contain chemicals that destroy pathogens and these are used where there is a higher risk of infection. Alcohol-based hand rubs should be used in addition to and not instead of hand washing with soaps and antiseptic gels and add an additional protective barrier against pathogens. 6.6 Describe correct procedures that relate to skincare.
Hand washing should be carried out regularly to help prevent and control the spread of infection and should be washed before starting work and putting on a clean uniform, before and after using PPE, before and after specific tasks such as after using the toilet, before and after handling and serving food, after handling waste, before and after carrying out activities with individuals. It is important to take care of our skin as it protects from pathogens; if the skin is not looked after it could become dry and develop cracks which in turn could become the route of pathogens. It is therefore important that hand cream is applied to help keep skin moisturized so that it does not become dry.
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