Ed periodic nature when the gene segment distribution is considered. The data presented here make it possible to consider variations in DNA recombination of the TCR loci as a partial function of the wave-mechanical properties of the DNA double helix. These findings strengthen the argument that immune responses, such as following SCT may represent an example of an ordered dynamical system. Authors’ contributions. Ab.A.T. collected the data and did most of the (��)-Zanubrutinib site calculations reported in the paper. Am.A.T. developed the idea and wrote the paper, as well as performing some of the calculations. M.R. critically reviewed and edited the manuscript. M.H.M. planned and supervised the TRB sequencing and critically reviewed and edited the manuscript.Competing interests. The authors have no conflicts of interest to disclose. Funding. Funding for the T-cell sequencing was provided by Genzyme,the manufacturers of Thymoglobulin.Isorhamnetin biological activity Acknowledgements. The authors gratefully acknowledge Ms KassiAvent and Ms Jennifer Berrie for technical help in performing the high-throughput TRB DNA sequencing. We thank Dr CindyDesmarais and Dr Catherine Sanders at Adaptive Biotechnology, Seattle, WA, where the TRB sequencing of donor and recipient blood samples was performed.rsif.royalsocietypublishing.org
Notes Rec. (2015) 69, 419?36 doi:10.1098/rsnr.2015.0017 Published online 2 SeptemberJOHN TYNDALL’S RELIGION: A FRAGMENTby GEOFFREY CANTOR*University of Leeds, Leeds LS2 9JT, UKBoth contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall’s religious position throughout his life. By contrast, this paper seeks to chart Tyndall’s religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father’s stern conservative Irish Protestantism and opposition to Catholicism, as a youth he seems for a time to have been attracted to Methodism. Later, however, he questioned and rejected his father’s religious views and was increasingly drawn to the more spiritual outlook of Ralph Waldo Emerson and Thomas Carlyle, along with a more radical attitude to politics. Keywords: John Tyndall; Ralph Waldo Emerson; Thomas Carlyle; Protestantism; MethodismAfter his famous–or perhaps infamous–Belfast Address at the annual meeting of the British Association for the Advancement of Science in 1874, John Tyndall was widely charged with expounding the unacceptable doctrine of materialism and thus with promulgating atheism.1 Although many of Tyndall’s contemporaries and some subsequent historians have read the Belfast Address as demonstrating that Tyndall was an atheist, others have labelled him a pantheist, while others still have portrayed him as an agnostic.2 Despite disagreement over which label applies best to Tyndall, these commentators have all sought the single noun that captures the essential quality of Tyndall’s religious commitments. Yet the recurrent focus on his 1874 Address and on assigning a label to him ignores the question of his own religious journey. His upbringing was neither atheist nor pantheist nor agnostic; instead he was born into a strict Protestant3 household in County Carlow, Ireland, and brought up in the Protestant faith, sha.Ed periodic nature when the gene segment distribution is considered. The data presented here make it possible to consider variations in DNA recombination of the TCR loci as a partial function of the wave-mechanical properties of the DNA double helix. These findings strengthen the argument that immune responses, such as following SCT may represent an example of an ordered dynamical system. Authors’ contributions. Ab.A.T. collected the data and did most of the calculations reported in the paper. Am.A.T. developed the idea and wrote the paper, as well as performing some of the calculations. M.R. critically reviewed and edited the manuscript. M.H.M. planned and supervised the TRB sequencing and critically reviewed and edited the manuscript.Competing interests. The authors have no conflicts of interest to disclose. Funding. Funding for the T-cell sequencing was provided by Genzyme,the manufacturers of Thymoglobulin.Acknowledgements. The authors gratefully acknowledge Ms KassiAvent and Ms Jennifer Berrie for technical help in performing the high-throughput TRB DNA sequencing. We thank Dr CindyDesmarais and Dr Catherine Sanders at Adaptive Biotechnology, Seattle, WA, where the TRB sequencing of donor and recipient blood samples was performed.rsif.royalsocietypublishing.org
Notes Rec. (2015) 69, 419?36 doi:10.1098/rsnr.2015.0017 Published online 2 SeptemberJOHN TYNDALL’S RELIGION: A FRAGMENTby GEOFFREY CANTOR*University of Leeds, Leeds LS2 9JT, UKBoth contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall’s religious position throughout his life. By contrast, this paper seeks to chart Tyndall’s religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father’s stern conservative Irish Protestantism and opposition to Catholicism, as a youth he seems for a time to have been attracted to Methodism. Later, however, he questioned and rejected his father’s religious views and was increasingly drawn to the more spiritual outlook of Ralph Waldo Emerson and Thomas Carlyle, along with a more radical attitude to politics. Keywords: John Tyndall; Ralph Waldo Emerson; Thomas Carlyle; Protestantism; MethodismAfter his famous–or perhaps infamous–Belfast Address at the annual meeting of the British Association for the Advancement of Science in 1874, John Tyndall was widely charged with expounding the unacceptable doctrine of materialism and thus with promulgating atheism.1 Although many of Tyndall’s contemporaries and some subsequent historians have read the Belfast Address as demonstrating that Tyndall was an atheist, others have labelled him a pantheist, while others still have portrayed him as an agnostic.2 Despite disagreement over which label applies best to Tyndall, these commentators have all sought the single noun that captures the essential quality of Tyndall’s religious commitments. Yet the recurrent focus on his 1874 Address and on assigning a label to him ignores the question of his own religious journey. His upbringing was neither atheist nor pantheist nor agnostic; instead he was born into a strict Protestant3 household in County Carlow, Ireland, and brought up in the Protestant faith, sha.
