Ryan Johnson

A total of 37 original cDNA libraries and 9 derivative libraries enriched for rare sequences were produced from Chinese Spring wheat, five other hexaploid wheat genotypes, tetraploid durum wheat, diploid wheat, and two other diploid members of the grass tribe Triticeae. The emphasis in the choice of plant materials for library construction was reproductive development subjected to environmental factors that ultimately affect grain quality and yield, but roots and other tissues were also included. Partial cDNA expressed sequence tags were examined by various measures to assess the quality of these libraries. All ESTs were processed to remove cloning system sequences and contaminants and then assembled using CAPS. Following these processing steps, this assembly yielded 101,107 sequences derived from 89,043 clones, which defined 16,740 contigs and 33,213 singletons, a total of 49,953 "unigenes." Analysis of the distribution of these unigenes among the libraries led to the conclusion that the enrichment methods were effective in reducing the most abundant unigenes and to the observation that the most diverse libraries were from tissues exposed to environmental stresses including heat, drought, salinity, or low temperature.

I examine the role that Descartes’ theory of optics shapes the entire Cartesian methodology. After explaining the importance of methodology in Descartes’ project, I his method in terms of the three dimensions of time. I put this method to work by describing Descartes’ search for the elusive hyperbolic lens, a lens that would offer the type of perfect vision that is necessary for the Cartesian scientific process. It will soon become clear that this lens is the mind itself. The task of this project is thus to sculpt the mind so as to achieve the highest clarity and distinctness of scientific vision. Thus, by focusing on how the eye works and how seeing can be improved, the subject and the objects it sees both radically transform in structure, content, and kind. The Cartesian corpus thus initiates a sort of specular regime that produces a new subjectivity and a new world.

In reaction to a particularly scathing review of his Practice in Christianity, Kierkegaard postulated what he called a ‘preacher-machine.’ As we will see, the preacher-machine is only one type of character-machine, for, in Practice in Christianity, there are five other such machines. Starting up these character-machines will allow for an analysis of the repulsion of the God-man, Christ himself. This repulsion is important because Kierkegaard claims that it is the condition for the emergence of faith. After discussing repulsion, Kierkegaard will locate a singular mistake of Christendom, which will allow him to offer his remedy to this problem. In doing so, I will claim, Kierkegaard makes a particularly forceful claim about the true status of Christianity. We begin by attempting an articulation of a definition of monstrosity before setting the scene of these six machines