Fusing interstices: Exploring the relationship between science and religion in theory, in particular relgious scientists and in self
In Saccharomyces cereviseae, Baker's yeast, the transcription factor Yap1 senses low-levels of oxidative stress. In unstressed cells, Yap1 resides primarily in the cytosol. In stressed cells, Yap1 accumulates in the nucleus due to a masked nuclear export sequence. Yap1 cannot sense oxidants directly. Glutathione peroxidase 3 (Gpx3), Yap-binding protein 1 (Ybp1) and thioredoxin peroxidase 1 (Tsa1) have been implicated as putative accessory proteins. This research seeks to determine the minimum number of accessory proteins necessary to cause the nuclear accumulation of Yap1 in mammalian cell culture upon hydrogen peroxide treatment. Western blot analysis indicated the expression of Yap1 tagged with GFP and Tsa1 C-terminally tagged with Flag in mammalian cell culture whereas the antibodies purchased did not detect the other proteins. Transfected cells were imaged to determine Yap1 cellular distribution. Yap1 plus each other protein maintained cytosolic distribution, as did Yap1 plus Ybp1 plus Tsa1. Yap1 transfected with all accessory proteins as well as Yap1 transfected with Ybp1 and Gpx3 accumulated in the nucleus. These results suggest that Yap1, Gpx3 and Ybp1 are the minimum necessary components for nuclear accumulation in support of strain-specific regulation of Yap1 and a previously hypothesized model of Yap1 regulation in Baker's yeast.; Humans are complex, meaning-making and inquisitive beings, who are fundamentally and essentially unified, despite interstices to overcome and paradoxes to embrace. Therefore in order to understand ourselves as human beings, we must question how to be scientific and rational as well as religious. As C.P. Snow states, "The clashing point of two subjects, two disciplines, two cultures" of two galaxies, so far as that goes "ought to produce creative chances." The truly interdisciplinary field of religious studies must engage the sciences in order to discover the religious everywhere. Likewise the sciences need to engage religion as a source of meaning for the known and unknown. In addition the sciences need to engage religion to avoid a clash of culture and to reflect on the cultural role of the sciences as systems of meaning and value making. In this thesis I argue for two typologies of divergent relationship and two typologies of convergent relationship between science and religion. First "antagonistic divergence" the particularly vocal modern idea that religion and science conflict in a mutually exclusive manner. Second "simplistic divergence" that religion and science occupy completely separate spheres without relationship. Third "simplistic convergence" that religion and science converge at some distant horizon without characterizing the respective sources of each discipline or their point of convergence. Fourth "complex convergence" that religion and science converge in a complex, dialogical manner. My goal is to rearticulate the relationship between science and religion as a dialogue with mutually beneficial intersections and conflicts, yet with retained boundaries and respect. I use the broad categories of practice and language to rearticulate the relationship.The most interesting and most unified relationship between science and religion occurs in the particular person. Therefore I explore the relationship between science and religion at the micro level of the individual practitioner and the religious scientist after demonstrating typical scientific work. I see in the particular writings by religious scientists the possibility of articulating in concrete terms how these complex relationships between science and religion are actually lived. Finally, I turn myself inside out and endogenously approach my own identity as a religious scientist, in lab, in church and entirely comfortable with paradox.
© Copyright 2009 Elise A.G. Meyers