Transcriptional profiling of colicin-induced cell death of Escherichia coli MG1655 identifies potential mechanisms by which bacteriocins promote bacterial diversity

We report the transcriptional response of Escherichia coli MG1655 to damage induced by colicins E3 and E9, bacteriocins that kill cells through inactivation of the ribosome and degradation of chromosomal DNA, respectively. Colicin E9 strongly induced the LexA-regulated SOS response, while colicin E3 elicited a broad response that included the induction of cold shock genes, symptomatic of translational arrest. Colicin E3 also increased the transcription of cryptic prophage genes and other laterally acquired mobile elements. The transcriptional responses to both these toxins suggest mechanisms that may promote genetic diversity in E. coli populations, pointing to a more general role for colicins in adaptive bacterial physiology than has hitherto been realized

Aristotle, Isocrates, and Philosophical Progress: _Protrepticus_ 6, 40.15-20/B55

In fragments of the lost Protrepticus, preserved in Iamblichus, Aristotle responds to Isocrates’ worries about the excessive demandingness of theoretical philosophy. Contrary to Isocrates, Aristotle holds that such philosophy is generally feasible for human beings. In defense of this claim, Aristotle offers the progress argument, which appeals to early Greek philosophers’ rapid success in attaining exact understanding. In this paper, I explore and evaluate this argument. After making clarificatory exegetical points, I examine the argument’s premises in light of pressing worries that the argument reasonably faces in its immediate intellectual context, the dispute between Isocrates and Aristotle. I also relate the argument to modern concerns about philosophical progress. I contend that the argument withstands these worries, and thereby constitutes a reasonable Aristotelian response to the Isocratean challenge

Punishment and Ethical Self-Cultivation in Confucius and Aristotle

Confucius and Aristotle both put a primacy on the task of ethical self-cultivation. Unlike Aristotle, who emphasizes the instrumental value of legal punishment for cultivation’s sake, Confucius raises worries about the practice of punishment. Punishment, and the threat of punishment, Confucius suggests, actually threatens to warp human motivation and impede our ethical development. In this paper, I examine Confucius’ worries about legal punishment, and consider how a dialogue on punishment between Confucius and Aristotle might proceed. I explore how far apart these thinkers actually stand, and examine the possibilities for a rapprochement between them. Doing so brings to light the self-cultivation perspective’s range of resources for thinking about punishment’s justification

Socrates' Lesson to Hippothales in Plato's _Lysis_

In the opening of Plato’s Lysis, Socrates criticizes the love-besotted Hippothales’ way of speaking to, and about, Hippothales’ yearned-for Lysis. Socrates subsequently proceeds to demonstrate (ἐπιδεῖξαι) how Hippothales should converse with Lysis (206c5–6). But how should we assess Socrates’ criticisms of, and demonstration to, Hippothales? Are they defensible by Socrates’ own standards, as well as independent criteria? In this note, I first articulate and assess Socrates’ criticisms of Hippothales. Second, I identify, examine, and respond to puzzles to which Socrates’ demonstration to Hippothales gives rise

The Appeal to Easiness in Aristotle’s _Protrepticus_

In fragments from the Protrepticus, Aristotle offers three linked arguments for the view that philosophy is easy. According to an obvious normative worry, however, Aristotle also seems to think that the easiness of many activities has little to do with their choiceworthiness. Hence, if the Protrepticus seeks to exhort its audience to philosophize on the basis of philosophy’s easiness, then perhaps the Protrepticus provides the wrong sort of hortatory appeal. In response, I briefly situate Aristotle’s arguments in their dialectical context. On this basis, I elucidate what sort of easiness Aristotle attributes to philosophy, and what difference Aristotle thinks philosophy’s easiness makes to its choiceworthiness