Biochemical mechanism of oxidative damage by redox-cycling drugs.

Biochemical mechanisms of production of redox intermediates of redox-cycling drugs include: photochemical events, either photoionization process or electron transfer from photoexcited states; electron exchange of reduced form of a drug with the oxy state of oxygen-binding hemoproteins; oxidation by catalytic metal centers (oxidases, peroxidases, oxygenases) of the reduced forms of drugs; or electron transfer to the oxidized form of a drug from activated intracellular electron transfer chain (mitochondria, microsomes, etc.). Further reaction of these drug free radicals can lead to oxidative damage by either direct attack of biological macromolecules or via oxygen reduction, giving O2-, H2O2, and OH. The reaction pathway depends on the presence of metal ions, natural scavengers, enzymes that control relative concentrations of reactive species, and availability of oxygen in the environment

Governing Uncertainty in a Secular Age: Rationalities of Violence, Theodicy and Torture

This article explores the problem of governing uncertainty in a secular age by focusing on the theological notion of ‘theodicy’ as the underlying rationale for the use of torture in the so-called ‘war on terror’. With God’s departure from the world, the problem of uncertainty acquires new salience as human beings can no longer explain tragic events as part of a transcendent order and must find immanent causes for the ‘evils’ that surround them. Taking a cue from Max Weber, I discuss how the problem of theodicy – how to reconcile the existence of God with the presence of evil in the world – does not disappear in the secular age but is mobilized through a Foucauldian biopolitical logic. Secular theodicy governs uncertainty through the production of economies of knowledge that rationalize processes of criminalization and securitization of entire groups and justify the use of violence. This process is particularly striking when analysing the use of torture in the so-called ‘war on terror’. Through a comparison with medieval practices and focusing on the cases of Guantanamo and Abu Ghraib, the article shows how secular torture is the product of a biopolitical theodicy aimed at governing uncertainty through the construction of the tortured as immanent evils who threaten our ‘good life’ and ‘deserve’ their treatment. Secular theodicy turns torture into an extreme form of governmentality of uncertainty in which the disciplining of conduct becomes the construction of subjectivities based on essentialist, stereotypical and racist – and for these very reasons, reassuring – economies of knowledge

Bioinformatics in Italy: BITS2011, the Eighth Annual Meeting of the Italian Society of Bioinformatics

The BITS2011 meeting, held in Pisa on June 20-22, 2011, brought together more than 120 Italian researchers working in the field of Bioinformatics, as well as students in Bioinformatics, Computational Biology, Biology, Computer Sciences, and Engineering, representing a landscape of Italian bioinformatics research

Identification and Structural Characterization of a New Three-Finger Toxin Hemachatoxin from Hemachatus haemachatus Venom

10.1371/journal.pone.0048112PLoS ONE710

Paradigmatic or Critical? Resilience as a New Turn in EU Governance for the Neighbourhood

Rising from the margins of EU aid documents, resilience became a centrepiece of the 2016 EU Global Security Strategy, especially in relation to the neighbourhood. While new resilience-thinking may signify another paradigmatic shift in EU modus operandi, the question that emerges is whether it is critical enough to render EU governance a new turn, to make it sustainable? This article argues that in order for resilience-framed governance to become more effective, the EU needs not just engage with ‘the local’ by way of externally enabling their communal capacity. More crucially, the EU needs to understand resilience for what it is – a self-governing project – to allow ‘the local’ an opportunity to grow their own critical infrastructures and collective agency, in their pursuit of ‘good life’. Is the EU ready for this new thinking, and not just rhetorically or even methodologically when creating new instruments and subjectivities? The bigger question is whether the EU is prepared to critically turn the corner of its neoliberal agenda to accommodate emergent collective rationalities of self-governance as a key to make its peace-building project more successful

The Consequences of Liberal Modernity: Explaining and Resisting Neoliberalism Through Alasdair MacIntyre

Neoliberalism is, in various ways, radically new. it is nevertheless constructed from the conditions of liberal modernity, the inadequacies of which are crucial to neoliberal success. Liberalism in practice restricts moral agency through an impoverished, structurally-reinforced conception of practical reasoning, as Alasdair MacIntyre argues, and this is important to understanding neoliberal durability. This paper argues that a bureaucratic culture that fails to evaluate or critically question the ends it pursues is both symptomatic of liberal inadequacies and a key factor in neoliberal success. Beyond its purely explanatory power, there is a political relevance to MacIntyre’s Aristotelian-inspired politics of local community. It is from those practices and communal movements that embody alternative conceptions of the good, that those interested in resisting neoliberalism can learn how it becomes possible to successfully challenge aspects of the contemporary social order

Security and Secularization in International Relations

What is the relationship between security and secularization in International Relations? The widespread acceptance of secularism as the paradigmatic framework that underlies the study of world politics has left this question largely unexplored. Yet, the recent challenges to the secularization thesis and the growing attention that is being devoted to questions of religion and secularism in international politics increasingly suggest the importance of undertaking this investigation. This article takes up this task in three main steps. First, it will explore how the limits of a widely accepted but nonetheless problematic account of the emergence of the modern Westphalian nation-state contribute to a dominant underlying assumption in security studies that implicitly associates security with secularization. Second, it will articulate a competing genealogy of security and secularization which suggests that rather than solving the problem of religious insecurity, secularization makes the question of fear and the politics of exceptionalism central to the state-centric project of modernity and its related vision of security. Finally, the article will examine how these elements inform and, most of all, constrain attempts to move beyond the traditional state-centric framework of security. The focus will be on three such attempts: human security, the securitization theory and Ken Booth’s critical theory of security

Appropriation and Redemption in Contemporary Western Discourses on Islam in Europe

The aim of this paper is to sketch a line of interpretation of certain political-philosophical discourses on 'Islam in Europe' through the interrelated concepts of appropriation and redemption. Muslim presence in Europe is generally perceived as 'problematic.' A specific vocabulary, including terms like 'liberal dilemma,' 'defense of freedom,' 'Muslim exceptionalism,' and 'specification of acceptable boundaries,' characterizes an academic production which has been particularly stimulated by the emergence of 'crises' (the 'Rushdie Affair,' l'affaire du foulard, the French ban on headscarves in schools, and the publication of the 'Danish cartoons,' just to mention those that have hit the front pages of newspapers worldwide). Albeit in different ways, this scholarship has displayed a certain agreement on the existence of a distinctive European tradition of liberal-secular humanism and on the idea that cultural and religious pluralism should be assessed against the necessity of preserving this tradition. The scope of this essay is to articulate a reflection on the assumptions (and ensuing implications) of this interpretive framework and thus contribute to fill a gap in the burgeoning and variegated literature on Islam in Europe

Political church, procedural Europe, and the creation of the Islamic other

Taking the cue from the controversial speech of Pope Benedict XVI at the University of Re-gensburg in 2006, this paper explores the connection between the apparently divergent posi-tions taken by the Catholic Church and the European secular establishment on the question of European identity and Islam. The argument is advanced that the proceduralism of the Europe-an secular establishment contributes to breed its nemesis, a conservative politicised church, but also converges with it in identifying Islam as ‘the Other.’ It is thus asked whether a critical valorisation of Europe’s emotional attachments may not actually strengthen its capacity to embrace the ‘difference’ represented by Islam