The chromatographic identification of some biologically important phosphate esters

the objective of the present work was to provide a means for separating and indentifying phosphate esters involved in glycolysis in higher plants. Paper chromatography of phosphate esters has been employed by several workers, most notably Benson et al. (1) and Hanes and Isherwood (2). Benson's procedures were not primarily designed for identification of phosphate esters and gave low Rr values for the phosphate compounds of particular interest to us. The unidimensional methods of Hanes and Isherwood do not result in adequate resolution of the complex mixtures such as are obtained from our plant materials. The present procedure is based on two-dimensional chromatography with successive development in an acid and in a basic solvent. The solvents finally selected gave the best over-all resolution of the intermediates involved in plant glycolysis. Undoubtedly the resolution of certain pairs of compounds may be improved by suitable modifications. We have in addition made certain improvements in the procedure for locating the chromatographed materials

Reframing Sacred Values

Sacred values differ from material or instrumental values in that they incorporate moral beliefs that drive action in ways dissociated from prospects for success. Across the world, people believe that devotion to essential or core values – such as the welfare of their family and country, or their commitment to religion, honor, and justice – are, or ought to be, absolute and inviolable. Counterintuitively, understanding an opponent's sacred values, we believe, offers surprising opportunities for breakthroughs to peace. Because of the emotional unwillingness of those in conflict situations to negotiate sacred values, conventional wisdom suggests that negotiators should either leave sacred values for last in political negotiations or try to bypass them with sufficient material incentives. Our empirical findings and historical analysis suggest that conventional wisdom is wrong. In fact, offering to provide material benefits in exchange for giving up a sacred value actually makes settlement more difficult because people see the offering as an insult rather than a compromise. But we also found that making symbolic concessions of no apparent material benefit might open the way to resolving seemingly irresolvable conflicts. We offer suggestions for how negotiators can reframe their position by demonstrating respect, and/or by apologizing for what they sincerely regret. We also offer suggestions for how to overcome sacred barriers by refining sacred values to exclude outmoded claims, exploiting the inevitable ambiguity of sacred values, shifting the context, provisionally prioritizing values, and reframing responsibility.conflict resolution, sacred values, framing, negotiation, Israel, Palestine

A Guide for Newcomers to Agent-Based Modeling in the Social Sciences

This guide provides pointers to introductory readings, software, and other materials to help newcomers become acquainted with agent-based modeling in the social sciences. Related work can be accessed at: http://www.econ.iastate.edu/tesfatsi/ace.htmagent-based modeling; social sciences

Sacred barriers to conflict resolution

Resolution of quarrels arising from conflicting sacred values, as in the Middle East, may require concessions that acknowledge the opposition's core concerns.

How Political Science Can Enrich Other Disciplines

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/106125/1/scps12012.pd

Interview with Ramadan Shallah, Secretary General, Palestinian Islamic Jihad (Damascus, Syria, December 15, 2009)

On December 14-16, 2009, a delegation from the World Federation of Scientists, including the authors, traveled to Damascus to interview senior Syrian and Palestinian leaders from Syria and various Palestinian factions, including the members of the leadership of Hamas and the Popular Front for the Liberation of Palestine. The objective was to gain insight from field interviews into how to further advance scientific understanding of cultural and political conflict in order to create new theoretical and practical frameworks for negotiation and cooperation.[1] Unexpectedly, the opportunity arose to interview Ramadan Shallah, the Secretary General of Palestinian Islamic Jihad (PIJ). The delegation seized the sudden chance to probe this individual's mode of thinking about political and religious conflict, decision-making, and notions of sacred values. After the meeting, the authors conducted supplemental background research on the Internet, only to learn that Ramadan Shallah is on the FBI's Most Wanted Terrorist list, with a $ 5,000,000 reward for information leading to his arrest or conviction (cf: www.fbi.gov/ wanted/terrorists/tershallah.htm). Accordingly, the contents of this interview were delivered to the FBI and National Security Council. The interview was conducted in English

Why We Talk To Terrorists

NOT all groups that the United States government classifies as terrorist organizations are equally bad or dangerous, and not all information conveyed to them that is based on political, academic or scientific expertise risks harming our national security. Unfortunately, the Supreme Court, which last week upheld a law banning the provision of “material support” to foreign terrorist groups, doesn't seem to consider those facts relevant.... The two of us are social scientists who study and interact with violent groups in order to find ways out of intractable conflicts. In the course of this work and in our discussions with decision makers in the Middle East and elsewhere we have seen how informal meetings and exchanges of knowledge have borne fruit. It's not that religious, academic or scientific credentials automatically convey trust, but when combined with a personal commitment to peace, they often carry weight beyond mere opinion or desire.... In our own work on groups categorized as terrorist organizations, we have detected significant differences in their attitudes and actions. For example, in our recent interactions with the leader of the Palestinian militant group Islamic Jihad Ramadan Shallah (which we immediately reported to the State Department, as he is on the F.B.I.'s “most wanted” list), we were faced with an adamant refusal to ever recognize Israel or move toward a two-state solution. Yet when we talked to Khaled Meshal, the leader of Hamas (considered a terrorist group by the State Department), he said that his movement could imagine a two-state “peace” (he used the term “salaam,” not just the usual “hudna,” which signifies only an armistice). In our time with Mr. Meshal's group, we were also able to confirm something that Saudi and Israeli intelligence officers had told us: Hamas has fought to keep Al Qaeda out of its field of influence, and has no demonstrated interest in global jihad. Whether or not the differences among Al Qaeda, Islamic Jihad, Hamas and other violent groups are fundamental, rather than temporary or tactical, is something only further exploration will reveal. But to assume that it is invariably wrong to engage any of these groups is a grave mistake...

A note on the "index of cooperation" for Prisoner's Dilemma

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/68208/2/10.1177_002200276701100108.pd

Sacred barriers to conflict resolution

Resolution of quarrels arising from conflicting sacred values, as in the Middle East, may require concessions that acknowledge the opposition's core concerns