X. Wang

Recently, several studies have demonstrated that tetracyclines, the antibiotics most intensively used in livestock and that are also widely applied in biomedical research, interrupt mitochondrial proteostasis and physiology in animals ranging from round worms, fruit flies, and mice to human cell lines. Importantly, plant chloroplasts, like their mitochondria, are also under certain conditions vulnerable to these and other antibiotics that are leached into our environment. Together these endosymbiotic organelles are not only essential for cellular and organismal homeostasis stricto sensu, but also have an important role to play in the sustainability of our ecosystem as they maintain the delicate balance between autotrophs and heterotrophs, which fix and utilize energy, respectively. Therefore, stricter policies on antibiotic usage are absolutely required as their use in research confounds experimental outcomes, and their uncontrolled applications in medicine and agriculture pose a significant threat to a balanced ecosystem and the well‐being of these endosymbionts that are essential to sustain health.Also watch theVideo Abstract.

N6‐methyladenine (6mA) is one of the most abundant types of DNA methylation, and plays an important role in bacteria; however, its roles in higher eukaryotes, such as plants, insects, and mammals, have been considered less important. Recent studies highlight that 6mA does indeed occur, and that it plays an important role in eukaryotes, such as worm, fly, and green algae, and thus the regulation of 6mA has emerged as a novel epigenetic mechanism in higher eukaryotes. Despite this intriguing development, a number of important issues regarding its biological roles are yet to be addressed. In this review, we focus on the 5mC and 6mA modifications in terms of their production, distribution, and the erasure of 6mA in higher eukaryotes including mammals. We perform an analysis of the potential functions of 6mA, hence widening understanding of this new epigenetic mark in higher eukaryotes, and suggesting future studies in this field.

"Kun Island Itsushi," a book, the image of women presented with Xiongfei for women on the one hand, be able to text and other male characteristics, on the one hand and women and traditional morality, this integration features dual image of women, in addition to the performance of the author Writing under the ideal male image of female expectations, but also reflects the legacy of the traditional patriarchal view. On the other hand, the book presents the two sexual relations, especially in marriage with two of the interaction, the authors emphasize Umazo saddle is noted for its clarity and Woo, women take the initiative, so humble husband respect his wife, revealing the authors' male-female relationships still looking for traditional thinking. In addition, the book's female protagonist does not appear a complete personality and character, the role of planar. For women without a complete description of the piece, the image of women showed a significant role as a male client, whether it is in order and morality, and sex are spun around her husband, not have their own place in the world. Women in this weightless, just a complete foil, the body is invisible. In "Kuen-Dao-I-She", the presentation of female image includes two aspects: one is that women possess the male qualities of masculinity and literacy, and at the meantime maintain the virtue that traditional women are supposed to embrace. This female image that combines a bi-sexual trait not only demonstrates the author's expectation of an ideal female image from a male writing's point of view, but also leaves a residue of traditional male viewpoint. On the other hand, the relation between the two sexes, especially the interaction of the two sexes and their marriages, was focused in a way that is equal to polygamy, yet husbands and wives live in perfect harmony, and women are very active in pursuing their happiness while husbands remain the more powerful one in marriage. These descriptions demonstrate the author's traditional ideas on man and woman relationships. In addition, the female leading character in this book does not show a complete personality and feature, the character itself is flat and stereotyped. The description of female is incomplete and fragmental, and the image of women is presented as an attachment to male, no matter how virtuous, talented and attractive they are. Their husbands are the center of their world, and they do not have a stage of their own. They are of little importance, nothing but a foil. Their bodies are invisible

Montaigne's Essays discuss the human condition and the way to live. His work represents an ideal of wisdom. Like Montaigne, Lao Tzu and Chuang Tzu, representatives of Taoism, express similar concerns about the human condition. Both philosophies have a very similar concept of wisdom: ;Nature is treated as a quasi-divine entity that exists everywhere and controls everything, although it is invisible and inexpressible, and it represents at the same time diversity and unity; human reason is not an absolute means to truth due to the relativity of our knowledge; we should, therefore, reject dogmatism and accept tolerance; all excessive actions are harmful to human nature, and man should live in accord with the principle that moderation in everything is inseparable from human happiness; getting rid of unnecessary desires and passions and living in simplicity and solitude are the primary conditions of happiness; the realization of our internal self is the basis of the natural state of mind, which is also a state of spiritual harmony or interior liberty. ;The present study compares thematically Montaigne's wisdom to that of Taoism in a systematic format. It examines the concept of nature, the relativity of our knowledge, moderation, solitude, and self. The study adopts an analytical approach to these subjects through a close reading of Montaigne's text and those of Lao Tzu and Chuang Tzu. ;In examining the parallels and resemblances between Montaigne's philosophy and Taoism, the study also points out their differences. Since Montaigne and Lao Tzu and Chuang Tzu had different backgrounds and were from different centuries, some diversity of thought is inevitable. ;The study that aims at discovering West-East affinities on the concept of wisdom helps us to better understand the essence of Montaigne's philosophy and Taoism and the eternal questions they pose

Confucian thought starting point is the concern of social relationships, the goal is to establish social order to achieve the harmony of social relationships. Confucius, Mencius, who moderate view of the world, do not go to extremes, so the relationship between the individual and society is not a simple emphasis on one aspect, hoping to establish a harmonious relationship between the individual and society. Personal and social, private and public, conflict between themselves and others, as well as conflicts, Confucius, Mencius, choose the interests of society. Confucius and Mencius attached great importance to the establishment of social order the way, the way that social order should be established ceremony. Mencius on human nature is good starting from the proposed concentric theory that comply with "ceremony" is a person of conscience, self-conscious group of human behavior. Managers should set a good example of social context, to establish a sound mechanism of social enlightenment, in order to carry forward the inherent "four-terminal" of the heart, to promote members of the community spontaneously, and abide by social norms, in order to coordinate the individual and community, self and others, the relationship between private and public, to the social harmony of the situation

Weier Mo critical theory is an important representative of the second generation, his theory of Habermas thought Pullman shift exchanges. However, relative to post-modernism of Habermas's overall negative stance, Weier Mo believes that post-modernity is the result of self-development of modernity, postmodernism is modernism of the internal criticism and thorough. Modernity and post-modernity is not simply between the antagonistic relationship, but rather interdependent and intertwined dialectical relationship. This paper attempts to explain Weier Mo modernity and post-modern reconstruction of the logic of dialectics, of Weier Mo between thought and Habermas intrinsic critical thinking, this relationship can be critical within the meaning and truth, democracy and political to start a new understanding of the relationship

Marx's analysis of philosophy and the relationship between the social and historical conditions, based on the philosophy of abandoning an independent, and to establish a task analysis of real social contradictions of the new materialism. This new materialist analysis of social conflicts based on the real realization of each person's freedom to seek, and use it as a philosophical subject of study. According to this philosophy, the study of philosophy is from the "earth up to heaven," rather than "down to earth from heaven", so as to achieve real unity and transcendence. Marx's each person's freedom beyond the core proposition contains the unity and reality, to solve it from the relationship between man and nature, from the relationship between the human and social, from the relationship between man and his own three in starting to explore the idea of combining the freedom of each person must resolve conflicts. On the foundation of analyzing the relation of philosophy and social condition, Karl Marx "aufheben" the independent philosophy, and established a new materialism which aimed at analyzing the actual social contradiction. By analyzing the actual social contradiction, the new materialism seeks to realize freedom of each people, makes it the theme of its philosophical research. According to this view about philosophy, philosophical research is to "begin with the earth and up to the heaven", and not "begin with the earth and down to the earth", and to unite the reality and the transcendent. Karl Marx's core proposition of the realization of freedom of each people implies the unity of the reality and the transcendent, and tries to analyze the contradiction which every people faces from three united perspectives: the relation of man and nature, the relation of man and society and the relation of man and himself

The combination of moral and political traditional Chinese political culture is a major feature, so that China's traditional political Dehua is called political or ethical politics. Advocates should be given from Confucius to Sun Yat-sen, Mao Zedong summarized the history, the relationship between the moral and political issues, also followed such a principle of historicism: his successor, while the traditional Chinese virtue, but also in exploring for beyond this tradition in Chinese political culture, from traditional to modern conversion process, Mao Zedong's unique new rule of virtue. The integration of politics and morals featured Chinese traditional political culture, and Chinese traditional politics was called moral-oriented politics. Mao Zedong, who proposed the history from Confucius to Sun Zhongshan should be concluded objectively, kept such a historical principle in the relationship of politics and morals: he inherited the tradition on one hand, but tried to transcended it on the other hand. As a result, Mao Zedong's thoughts on it had its unique characteristic in the transferring of Chinese political culture from the traditional to the modern