Jung Lee

Increased airway smooth muscle contractility and the development of airway hyperresponsiveness are cardinal features of asthma, but the signaling pathways that promote these changes are poorly understood. Tyrosine phosphorylation is tightly regulated by the opposing actions of protein tyrosine kinases and phosphatases, but little is known about whether tyrosine phosphatases influence AHR. Here, we demonstrate that genetic inactivation of receptor-like protein tyrosine phosphatase J, which encodes CD148, protected mice from the development of increased AHR in two different asthma models. Surprisingly, CD148 deficiency minimally affected the inflammatory response to allergen, but significantly altered baseline pulmonary resistance. Mice specifically lacking CD148 in smooth muscle had decreased AHR, and the frequency of calcium oscillations in CD148-deficient ASM was substantially attenuated, suggesting that signaling pathway alterations may underlie ASM contractility. Biochemical analysis of CD148-deficient ASM revealed hyper-phosphorylation of the C-terminal inhibitory tyrosine of SRC family kinases, implicating CD148 as a critical positive regulator of SFK signaling in ASM. The effect of CD148 deficiency on ASM contractility could be mimicked by treatment of both mouse trachea and human bronchi with specific SFK inhibitors. Our studies identify CD148 and the SFKs it regulates in ASM as potential targets for the treatment of AHR.

Excited states in Si38,40,42 nuclei have been studied via in-beam γ-ray spectroscopy with multinucleon removal reactions. Intense radioactive beams of S40 and S44 provided at the new facility of the RIKEN Radioactive Isotope Beam Factory enabled γ-γ coincidence measurements. A prominent γ line observed with an energy of 742 keV in Si42 confirms the 2 + state reported in an earlier study. Among the γ lines observed in coincidence with the 2 +→0 + transition, the most probable candidate for the transition from the yrast 4 + state was identified, leading to a 41+ energy of 2173 keV. The energy ratio of 2.93 between the 21+ and 41+ states indicates well-developed deformation in Si42 at N=28 and Z=14. Also for Si38,40 energy ratios with values of 2.09 and 2.56 were obtained. Together with the ratio for Si42, the results show a rapid deformation development of Si isotopes from N=24 to N=28. © 2012 American Physical Society.

We present noninvasive, quantitative in vivo measurements of methemoglobin formation and reduction in a rabbit model using broadband diffuse optical spectroscopy. Broadband DOS combines multifrequency frequency-domain photon migration with time-independent near infrared spectroscopy to quantitatively measure bulk tissue absorption and scattering spectra between 600 nm and 1,000 nm. Tissue concentrations of methemoglobin, deoxyhemoglobin, and oxyhemoglobin were determined from absorption spectra acquired in "real time" during nitrite infusions in nine pathogen-free New Zealand White rabbits. As little as 30 nM [MetHb] changes were detected for levels of [MetHb] that ranged from 0.80 to 5.72 μM, representing 2.2 to 14.9% of the total hemoglobin content. These values agreed well with on-site ex vivo cooximetry data. The reduction of MetHb to functional hemoglobins was also carried out with intravenous injections of methylene blue. As little as 10 nM changes in [MB] were detectable at levels of up to 150 nM in tissue. Our results demonstrate, for the first time, the ability of broadband DOS to noninvasively quantify real-time changes in [MetHb] and four additional chromophore concentrations despite significant overlapping spectral features. These techniques are expected to be useful in evaluating dynamics of drug delivery and therapeutic efficacy in blood chemistry, human, and preclinical animal models. Copyright © 2006 the American Physiological Society.

© Hsiao et al.; licensee BioMed Central.Background: Identifying cellular signaling pathways that become corrupted in the presence of androgens that increase the metastatic potential of organ-confined tumor cells is critical to devising strategies capable of attenuating the metastatic progression of hormone-naïve, organ-confined tumors. In localized prostate cancers, gene fusions that place ETS-family transcription factors under the control of androgens drive gene expression programs that increase the invasiveness of organ-confined tumor cells. C-X-C chemokine receptor type 4 is a downstream target of ERG, whose upregulation in prostate-tumor cells contributes to their migration from the prostate gland. Recent evidence suggests that CXCR4-mediated proliferation and metastasis of tumor cells is regulated by CXCR7 through its scavenging of chemokine CXCL12. However, the role of androgens in regulating CXCR4-mediated motility with respect to CXCR7 function in prostate-cancer cells remains unclear. Methods: Immunocytochemistry, western blot, and affinity-purification analyses were used to study how androgens influenced the expression, subcellular localization, and function of CXCR7, CXCR4, and androgen receptor in LNCaP prostate-tumor cells. Moreover, luciferase assays and quantitative polymerase chain reaction were used to study how chemokines CXCL11 and CXCL12 regulate androgen-regulated genes in LNCaP prostate-tumor cells. Lastly, cell motility assays were carried out to determine how androgens influenced CXCR4-dependent motility through CXCL12. Results: Here we show that, in the LNCaP prostate-tumor cell line, androgens coordinate the expression of CXCR4 and CXCR7, thereby promoting CXCL12/CXCR4-mediated cell motility. RNA interference experiments revealed functional interactions between AR and CXCR7 in these cells. Co-localization and affinity-purification experiments support a physical interaction between AR and CXCR7 in LNCaP cells. Unexpectedly, CXCR7 resided in the nuclear compartment and modulated AR-mediated transcription. Moreover, androgen-mediated cell motility correlated positively with the co-localization of CXCR4 and CXCR7 receptors, suggesting that cell migration may be linked to functional CXCR4/CXCR7 heterodimers. Lastly, CXCL12-mediated cell motility was CXCR7-dependent, with CXCR7 expression required for optimal expression of CXCR4 protein. Conclusions: Overall, our results suggest that inhibition of CXCR7 function might decrease the metastatic potential of organ-confined prostate cancers.

© 2015 American Psychological Association.Objective: To determine if a treatment for interepisode bipolar disorder I patients with insomnia improves mood state, sleep, and functioning. Method: Alongside psychiatric care, interepisode bipolar disorder I participants with insomnia were randomly allocated to a bipolar disorder-specific modification of cognitive behavior therapy for insomnia or psychoeducation as a comparison condition. Outcomes were assessed at baseline, the end of 8 sessions of treatment, and 6 months later. This pilot was conducted to determine initial feasibility and generate effect size estimates. Results: During the 6-month follow-up, the CBTI-BP group had fewer days in a bipolar episode relative to the PE group. The CBTI-BP group also experienced a significantly lower hypomania/mania relapse rate and a marginally lower overall mood episode relapse rate compared with the PE group. Relative to PE, CBTI-BP reduced insomnia severity and led to higher rates of insomnia remission at posttreatment and marginally higher rates at 6 months. Both CBTI-BP and PE showed statistically significant improvement on selected sleep and functional impairment measures. The effects of treatment were well sustained through follow-up for most outcomes, although some decline on secondary sleep benefits was observed. Conclusions: CBTI-BP was associated with reduced risk of mood episode relapse and improved sleep and functioning on certain outcomes in bipolar disorder. Hence, sleep disturbance appears to be an important pathway contributing to bipolar disorder. The need to develop bipolar disorder-specific sleep diary scoring standards is highlighted.

© 2015 Elsevier Inc. β-adrenergic signaling pathways mediate key aspects of cardiac function. Its dysregulation is associated with a range of cardiac diseases, including dilated cardiomyopathy. Previously, we established an iPSC model of familial DCM from patients with a mutation in TNNT2, a sarcomeric protein. Here, we found that the β-adrenergic agonist isoproterenol induced mature β-adrenergic signaling in iPSC-derived cardiomyocytes but that this pathway was blunted in DCM iPSC-CMs. Although expression levels of several β-adrenergic signaling components were unaltered between control and DCM iPSC-CMs, we found that phosphodiesterases 2A and PDE3A were upregulated in DCM iPSC-CMs and that PDE2A was also upregulated in DCM patient tissue. We further discovered increased nuclear localization of mutant TNNT2 and epigenetic modifications of PDE genes in both DCM iPSC-CMs and patient tissue. Notably, pharmacologic inhibition of PDE2A and PDE3A restored cAMP levels and ameliorated the impaired β-adrenergic signaling of DCM iPSC-CMs, suggesting therapeutic potential. In this paper, Wu etal. profiled the β-adrenergic signaling properties in human iPSC-CMs and demonstrated novel epigenetic mechanisms that underlie the compromised β-adrenergic signaling in DCM, a common cause of heart failure and cardiac transplantation. These results enhance our understanding of DCM pathogenesis and may uncover new therapeutic targets.

This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi-formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the “twilight of logical empiricism,” then their theoretical and methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading Comparative Religious Ethics in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics.

In pre-modern Korea, paper was renowned for its white glossy surface and cloth-like strength, becoming an important item in both tributary exchanges and private trade. The unique material of the tak tree and related technical innovations, including toch’im, the repeated beating of just-produced paper that provides sizing and fulling effects, were crucial to this fame. However, the scholar-officials who integrated papermaking into the state production system in order to meet administrative and tributary needs initially made toch’im corvée and then penal labor, thereby dismissing it as simple toil. They were not alone, though, in denigrating a form of manual labor. Historiographies of modern science and technology are generally silent about such work, focusing instead on how we invented the human out of drudgery. However, papermakers in late Chosŏn Korea chose to identify their artisanship with toch’im and eventually succeeded in securing recognition for that technique as a highly paid specialty. By examining this skilling of toch’im, this paper seeks to change the historiographical silence about toil. It overcomes the archival silence that accompanies manual skills by tracing toch’im’s contours through its changing locations and associations in society’s changing social and material networks, revealing paper artisans’ social techniques, or everyday politics that eventually dignified their laborious technique. Paper artisans’ changing relationships with tak barks, tools and facilities, central and local authorities, farmers, merchants, and scholar-officials reveal how such social skilling was made in late Chosŏn Korea, where papermaking became a most successful industry. This tracing of toch’im re-situates creative toil and everyday politics of artisanal hands in the interconnected transformation of social relations, craft, and knowledge practices.

This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics

This focus issue considers the normative implications of the recent emergence in genome editing technology known as CRISPR (clustered regularly interspaced short palindromic repeats) or CRISPR‐associated protein 9. Originally discovered in the adaptive immune systems of bacteria and archaea, CRISPR enables researchers to make efficient and site‐specific modifications to the genomes of cells and organisms. More accessible, precise, and economic than previous gene editing technologies, CRISPR holds the promise of not only transforming the fields of genetics, agriculture, and human medicine, but also heralding a new era of democratized biotechnology. However, the speed with which developments in the field have progressed threatens to overwhelm our normative sensibilities about the long‐term practical and ethical implications. The contributors to this focus issue attempt to think through some of the more salient moral and practical consequences of CRISPR in the context of religious ethics, particularly as they relate to themes of autonomy, human flourishing, social justice, and the ethics of enhancement.

The contributors to this reflection on the field consider the legacy of Christian ethics in comparative religious ethics (CRE), particularly in regard to whether the latter has escaped the parochialism and hegemony of the former, whether the legacy is simply vicious or whether it can be virtuous, and the specific ways in which the former has influenced the discipline of CRE in regard to methods and themes. Beyond these methodological questions, the contributors also speak to the historical development of Christian ethics and CRE in the cultural and institutional contexts of late twentieth century America and provide reflections on the politics of CRE as it is now practiced and debated in the field and in the academy.

I present a brief historical narrative of the legacy of Christian ethics in comparative religious ethics (CRE) that attempts to make sense of the tensions within the field from the perspective of the politics of identity with reference to its changing content and practices—its internal history—and what might be called the background conditions—its external history—that shaped not only the content and methods of CRE but also its self‐understanding. Given the politics of Christian identity and the historical development of religious ethics within the American academy, I recommend that scholars of CRE adopt a more confessional mode of inquiry that makes explicit their ultimate commitments.

© 2016, UNESCO IBE.Using comparative data, this article examines the level and distribution of participation in adult education opportunities among countries that participated in PIAAC. It considers observed cross-country patterns in relation to some mechanisms that drive unequal chances to participate and to some policy issues that surround the provision, governance, and financing of different types of adult learning. It also explores recent policy developments relevant to AE in three selected countries.

Despite the increasing number of studies on user experience and user interfaces, few studies have examined emotional interaction between humans and deformable objects. In the current study, we investigated how the anthropomorphic design of a flexible display interacts with emotion. For 101 unique 3D images in which an object was bent at different axes, 281 participants were asked to report how strongly the object evoked five elemental emotions (e.g., happiness, disgust, anger, fear, and sadness) in an online survey. People rated the object’s shape using three emotional categories: happiness, disgust–anger, and sadness–fear. It was also found that a combination of axis of bending (horizontal or diagonal axis) and convexity (bending convexly or concavely) predicted emotional valence, underpinning the anthropomorphic design of flexible displays. Our findings provide empirical evidence that axis of bending and convexity can be an important antecedent of emotional interaction with flexible objects, triggering at least three types of emotion in users.

The unique properties of lasers create an enormous potential for specific treatment of chronic ear disease. Despite the widespread acceptance and use of the laser, however, a complete understanding of the time- and space-dependent temperature distribution in otic capsule bone immediately after pulsed laser exposure has not been elucidated. Using a liquid nitrogen- cooled mercury-cadmium telluride infrared detector, the temperature distribution in human cadaveric otic capsule bone was determined immediately after pulsed carbon dioxide laser exposure. The time- and space-dependent temperature increases and thermal diffusion were determined as a function of the laser power density and were found to vary linearly.

This paper examines the antecedents of organizational commitment for adopting corporate environmental responsibility and green practices in the case of the logistics industry in South Korea. Seven hundred and eighty employees and top management from logistics companies were sampled. The data were analyzed using factor analysis, structural equation modeling techniques, and one-way analysis of variance. The results showed that social expectations, organizational support, and stakeholder pressure were the important antecedents for the adoption of corporate environmental responsibility and green practices. In the path analysis, social expectations had the greatest impact on both stakeholder pressure and green practice adoption. Moreover, we found that the higher the job titles were, the more willing they were to adopt green practices. This indicated that the current top management of Korean logistics companies is well aware of being mandated to make a commitment to corporate environmental responsibility and green practices.

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward.

This paper examines the Adventures of Huckleberry Finn in the light of the early Confucian thinker Mencius, arguing in essence that Mencian theories of moral development and self-cultivation can help us to recover the moral significance of Twain's novel. Although 'ethical criticisms' of Huckleberry Finn share a long history, I argue that most interpretations have failed to appreciate the moral significance of Jim, either by focusing on the moral arc of Huck in isolation or by casting Jim in one-dimensional terms simply as a symbol or example of human dignity. By invoking the Mencian ideas of 'moral power' ( de ), human goodness, and the virtues of sympathy and humaneness, this study attempts to bring into relief the many ways that Jim, particularly in his role as an exemplar, functions as an active force in the moral life of Huck. It is hoped that this revised Mencian reading of Huckleberry Finn can restore the moral center of the novel and contribute to the growing discussion on the virtues in moral education

This study examines the normative foundations of early Confucian ethics and suggests that rather than attempting to understand Confucian ethics in the language of ‘morality’ a more productive way would be to appreciate Confucianism as an ethics of propriety that can be articulated in terms of social roles, ritual decorum, and relational dependence. I argue that Western notions of ‘morality’ betray a thicker, more culturally loaded concept that possesses a limited utility in regard to comparative study. We can appeal to a kind of methodological charity where we not only maximize the sense of the text or subject's sayings but also privilege the categories of thought that are native to the text's or speaker's lexicon. With this in mind, we can understand Confucian ethics as an ethics of propriety that departs substantially from Western moral systems, including virtue ethics, and challenges our received views on justice, autonomy, and personal identity.

This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological and mystical concerns of the text. As will be argued, the undue emphasis on the epistemological and mystical significance of the passage not only comes to grief when considered in light of philosophical and textual concerns but also obscures the moral dimensions of the passage that are more congruent with the 'Inner Chapters' as a whole.

ArgumentMutuality in “contact zones” has been emphasized in cross-cultural knowledge interaction in re-evaluating power dynamics between centers and peripheries and in showing the hybridity of modern science. This paper proposes an analytical pause on this attempt to better invalidate centers by paying serious attention to the limits of mutuality in transcultural knowledge interaction imposed by asymmetries of power. An unusually reciprocal interaction between a Japanese forester, Ishidoya Tsutomu, at the colonial forestry department, and his Korean subordinate Chung Tyaihyon is chosen to highlight an inescapable asymmetry induced by the imperial power structure. Ishidoya, positioning himself as a settler expert, as opposed to a scientist in Tokyo, pursued localized knowledge in growing interaction with Chung, resulting in Ishidoya's career change as a herbalist focusing on traditional medicine and Chung's leadership in Korean-only botanizing. However, their mutual transformations, limited by asymmetric constraints on their choices, did not unsettle the imperial power structure or the centrality of centers.

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward