IMMUNOCYTOCHEMICAL LOCALIZATION OF δ-ZEIN IN THE PROTEIN BODIES OF MAIZE ENDOSPERM CELLS

The δ-zein, a minor component of the maize prolamin, shows extensive immunological cross-reactivity with α- and β-zeins. The adsorption of an anti-δ-zein serum sequentially with cross-reacting antigens revealed that only about 18% of the reactivity of the antiserum was directed to epitopes unique to δ-zein. The localization of the various zein classes within the protein bodies of endosperm cells is important to understanding the synthesis, sequestering, and utilization of these storage proteins. Sections of 28 days after pollination (DAP) isolated protein bodies and 18 and 40 DAP whole endosperms were reacted sequentially with whole anti-δ-zein serum and gold-conjugated protein A. The results showed intense gold labeling in the core (inside the peripheral zone) and weak labeling in the periphery of the sections. This localization was not definitive in view of the above-mentioned cross-reactivities. To obtain an unequivocal localization, the whole antiserum was adsorbed with α-, β-, and γ-zeins and rendered monospecific for δ-zein. Immunostaining of protein body sections with monospecific antiserum showed that gold label was exclusively in the core region of the protein body and appeared to be in discrete lines and zones especially in 18 DAP protein bodies. The data from localizations using the monospecific antiserum indicated that δ-zein occurs throughout the core region of the protein body, probably interspersed with α- and β-zeins. The location of δ-zein is consistent with that predicted from its order of degradation during seed germination.     

Datasets for evolutionary comparative genomics

Many decisions about genome sequencing projects are directed by perceived gaps in the tree of life, or towards model organisms. With the goal of a better understanding of biology through the lens of evolution, however, there are additional genomes that are worth sequencing. One such rationale for whole-genome sequencing is discussed here, along with other important strategies for understanding the phenotypic divergence of species.     

Phylogenetic analysis of the Rhabdocoela (Platyhelminthes) with emphasis on the Neodermata and relatives

Phylogenetic systematic analysis of 24 taxa representing the rhabdocoel platyhelminths, based on a suite of 89 morphological characters, produced two equally parsimonious trees, 181 steps long, with a consistency index (CI) of 0.69 and a rescaled consistency index (RCI) of 0.56, differing only with respect to that portion of the tree containing Umagillidae, Acholadidae, Graffillinae, Pseudograffillinae, Pterastericolidae and Hypoblepharinidae. Our results accommodate all previously proposed sister taxa to the Neodermata in a single clade in which ((Dalyelliidae + Temnocephalida) Typhloplanidae) is the sister group of ((Fecampiidae +  Urastoma ) ( Udonella ((Aspidogastrea + Digenea) (Monogenea (Gyrocotylidea (Amphilinidea + Eucestoda)))))). Bootstrap and jackknife analyses indicate that the groupings of ((Dalyelliidae + Temnocephalida) Typhloplanidae) and of ((Fecampiidae +  Urastoma ) ( Udonella ((Aspidogastrea + Digenea) (Monogenea (Gyrocotylidea (Amphilinidea + Eucestoda)))))) are highly robust, with the latter clade having a CI of 90% and RCI of 82%. Disagreements among previous analyses of these taxa have been due to the influence of missing data for critical characters in key taxa and differences in the taxa analysed, rather than any inherent weakness in the morphological data. Non-phylogenetic systematic approaches to homology assessment and misconceptions regarding phylogenetic systematic methodology are discussed. Recent analyses combining sequence data with a subset of approximately 60% of the morphological characters should be re-assessed using the entire morphological database. Even if Udonella is a monogenean, it is most parsimonious to suggest that the common ancestor of the Neodermata had a vertebrate–arthropod two-host life cycle.     

Knowing human moral knowledge to be true: an essay on intellectual conviction

The question addressed in this article is how people come to know the foundational axioms of their moral systems as true and correct. Drawing on my fieldwork among the Himba of northwestern Namibia, I argue that the most potent form of intellectual conviction is not generated through the external manipulations of ritual, but through a deeply internal experience in which moral knowledge coalesces with a subjectively perceived experience of timeless universality.