A Note on the Implications of Corporate Bond Diversification

R. Stafford Johnson is an Associate Professor of Finance at Xavier University. David Loy is an Associate Professor of Finance at Illinois State University

Aplectrum hyemale (Muhl. ex Willd.) Torr.

https://thekeep.eiu.edu/herbarium_specimens_byname/21328/thumbnail.jp

Tbe religion of the market

This article suggests that more than an economic system, the market is a religion, and that economics is its theology, even though it claims to be a science. The author analyzes, in light of the work of Weber, Polanyi, and Tawney, the problems caused by che individualistic and atomistic vision, inherited by economics from the deist and utilitarian traditions --which equated economic success with divine favor-- and suggests that those problems --extreme injustice and inequali ty or the environmental crisis, for example-- and their possible solutions also have a religious dimensiono He proposes afusion of the sensitivity of the Semitic religions to justice withthe emphasis in the Asiatic traditions on Enlightenment in the transcendence of delusion. This would not mean a return to religious values, but rather a recognition that the secular obsessions created by the religion of the market are symptoms of a spiritual need that it cannot satisfy.En este artículo se sugiere que más que un sistema económico, el mercado es una religión y la economía es su teologia, aunque pretenda ser una ciencia. Su autor analiza, a la luz de sus trabajos de Weber, Polanyi y Tawney, los problemas causados por la visión individualista y atomista heredada por la economía de las tradiciones que equiparaban el éxito económico con el favor divino --el deísmo y el utilitarismo-- y sugiere que la injusticia y la desigualdad extremas o la crisis ambiental y sus posibles soluciones tienen, también una dimensión religiosa. Prpopone fundir la sensibilidad por la justicia propia de las religiones semíticas con el énfasis en la superación de la ilusión que enseñan las tradiciones asiáticas de iluminación. No se trata de un retorno de los valores religiosos sino reconocer que las obsesiones seculares creadas por la religión del mercado son síntomas de una necesidad espiritual que éste no puede satisfacer

La religión del mercado

En este artículo se sugiere que más que un sistema económico, el mercado es una religión y la economía es su teologia, aunque pretenda ser una ciencia. Su autor analiza, a la luz de sus trabajos de Weber, Polanyi y Tawney, los problemas causados por la visión individualista y atomista heredada por la economía de las tradiciones que equiparaban el éxito económico con el favor divino --el deísmo y el utilitarismo-- y sugiere que la injusticia y la desigualdad extremas o la crisis ambiental y sus posibles soluciones tienen, también una dimensión religiosa. Prpopone fundir la sensibilidad por la justicia propia de las religiones semíticas con el énfasis en la superación de la ilusión que enseñan las tradiciones asiáticas de iluminación. No se trata de un retorno de los valores religiosos sino reconocer que las obsesiones seculares creadas por la religión del mercado son síntomas de una necesidad espiritual que éste no puede satisfacer.This article suggests that more than an economic system, the market is a religion, and that economics is its theology, even though it claims to be a science. The author analyzes, in light of the work of Weber, Polanyi, and Tawney, the problems caused by che individualistic and atomistic vision, inherited by economics from the deist and utilitarian traditions --which equated economic success with divine favor-- and suggests that those problems --extreme injustice and inequali ty or the environmental crisis, for example-- and their possible solutions also have a religious dimensiono He proposes afusion of the sensitivity of the Semitic religions to justice withthe emphasis in the Asiatic traditions on Enlightenment in the transcendence of delusion. This would not mean a return to religious values, but rather a recognition that the secular obsessions created by the religion of the market are symptoms of a spiritual need that it cannot satisfy

Acetate as a model for aspartate-based CXCR4 chemokine receptor binding of cobalt and nickel complexes of cross-bridged tetraazamacrocycles

A number of disease states including WHIM syndrome, HIV infection and cancer have been linked to the chemokine receptor CXCR4. High-affinity CXCR4 antagonist transition metal complexes of configurationally restricted bis-tetraazamacrocyclic ligands have been identified in previous studies. Recently synthesised and structurally characterised Co2+/Co3+ and Ni2+ acetate complexes of mono-macrocycle cross-bridged ligands have been used to mimic their known coordination interaction with the aspartate side chains on binding to CXCR4. Here, X-ray crystal structures for three Co2+/Co3+ acetate complexes and five Ni2+ acetate complexes are presented and demonstrate flexibility in the mode of binding to the acetate ligand concomitantly with the requisite cis-V-configured cross-bridged tetraazamacrocyle. Complexes of the smaller Co3+ metal ion exclusively bind acetate by chelating both oxygens of acetate. Larger Co2+ and Ni2+ metal ions in cross-bridged tetraazamacrocycles show a clear tendency to coordinate acetate in a monodentate fashion with a coordinated water molecule completing the octahedral coordination sphere. However, in unbridged tetraazamacrocycle acetate structures reported in the literature, the coordination preference is to chelate both acetate oxygens. We conclude that the short ethylene cross-bridge restricts the equatorial bulk of the macrocycle, prompting the metal ion to fill the equator with the larger monodentate acetate plus water ligand set. In unbridged ligand examples, the flexible macrocycle expands equatorially and generally only allows chelation of the sterically smaller acetate alone. These results provide insight for generation of optimised bis-macrocyclic CXCR4 antagonists utilising cobalt and nickel ions