The first part of the poster project is to create an over view of carbohydrate metabolism, citrate cycle, and oxidative phosphorylation. We will use the liver cell as a prototype, and we assume it can carry out almost every reaction. There are exceptions of course, animals don’t have the enzymes to carry out carbon fixation.
To start, draw a large cell (which has a phospholipid bilayer), and include a mitochondrium. You will need endoplasmic reticulum as well, since one reaction of gluconeogenesis happens there. Mitochondria have a double membrane, the outer membrane is permeable but and the inner membrane is not, so you will need to include transporter proteins.
Draw the pathways into the correct compartment, including structures and enzymes, and make connections with metabolites in the other compartments. Make sure not to duplicate pathways inside the same compartment, goal is to integrate the metabolic routes.
We will work with groups of 4, only 1 submission per group. Due on February 25.
Routes to be included: (but you only need to do number 3)
glycolysis/gluconeogenesis
glycogen synthesis/breakdown
pentose phosphate pathway
citrate cycle
oxidate phosphorylation
It is better not to cut and paste structures from internet, instead draw the structures and pathways by hand or on iPad/tablet with a stylus.
Sample Solution
strong politicization and sacrament of politics that progressively transforms the symbols of Islamicity into authentic and strongly individualized ego. In other words, the path to political manipulation opens which, on the one hand, has the main purpose of maintaining traditional structures of domination, and on the other hand, the realization of the Islamic political utopia (eg. the achievement of the universal Islamic state) on fundamentalist principles . Amplifying this idea, the ability of Islamic leaders to ideologize a religious tradition is done in two ways : First, the reorganization of religious principles is made to have a much more convincing and original tinge. Secondly, we are talking about an idealized adaptation of religion to serve as a means of achieving machiavellian goals. The two aspects can be summed up to the thesis that each interpretation of the Quaran becomes an instrument for various practices, the adaptation of the fundamental teachings reinforce the motivations of these actions, and the emphasis of a learning essence (depending on the purpose ) provide continuity in achieving the goals (be they peaceful, warlike, or terrorist). The foundations underlying terrorist acts are generally considered to be utopias and are subject to a wide range of prejudices . But before talking about Islam and terrorism, consider it necessary to look carefully at the two in order to establish whether or not there is a link between Islam and terrorism, precisely to bring light to these prejudices. The underlying issue is that of an exlusive interpretation beyond the context of sacred texts, a problem that can arise at any other religion in the world (including Christianity ) and which can lead directly to legitimate violence by religious principles. The exegesis of the sacred texts often affirmed the old principle: âAny text drawn from the context is a pretextâ which led to the legitimation of war and terror. But the Quran, to the extent that it is not interpreted unilaterally, does not support terrorism in any way, but on the contrary, we find fundamental principles of human rights, tolerance and good cohabitation. The main directions that directly contradict terrorism based on distorted ideas of Islam are central to the importance of human life, the Quran stating clearly and concisely on many occasions : â⦠do not kill anyone unjustly, for Allah has stopped you, and He commands them, You may understand!â ; or âthe one who kills an innocent soul of killing another soul or of another corruption on earth is as if it were killing all peopleâ . These exemplars consistent with many other similar verses assert assertively and clearly the right to life of every human being, as well as the condemnation of those who suppress such a right. As regards the ethics of war or jihad, the Quran and other Islamic norms tend to bend the balance in spite of an inner struggle of the believer, which tends to perfection, than the outward struggle by the army. However, like other religions, Islam promotes self-defense, the principle of r>
strong politicization and sacrament of politics that progressively transforms the symbols of Islamicity into authentic and strongly individualized ego. In other words, the path to political manipulation opens which, on the one hand, has the main purpose of maintaining traditional structures of domination, and on the other hand, the realization of the Islamic political utopia (eg. the achievement of the universal Islamic state) on fundamentalist principles . Amplifying this idea, the ability of Islamic leaders to ideologize a religious tradition is done in two ways : First, the reorganization of religious principles is made to have a much more convincing and original tinge. Secondly, we are talking about an idealized adaptation of religion to serve as a means of achieving machiavellian goals. The two aspects can be summed up to the thesis that each interpretation of the Quaran becomes an instrument for various practices, the adaptation of the fundamental teachings reinforce the motivations of these actions, and the emphasis of a learning essence (depending on the purpose ) provide continuity in achieving the goals (be they peaceful, warlike, or terrorist). The foundations underlying terrorist acts are generally considered to be utopias and are subject to a wide range of prejudices . But before talking about Islam and terrorism, consider it necessary to look carefully at the two in order to establish whether or not there is a link between Islam and terrorism, precisely to bring light to these prejudices. The underlying issue is that of an exlusive interpretation beyond the context of sacred texts, a problem that can arise at any other religion in the world (including Christianity ) and which can lead directly to legitimate violence by religious principles. The exegesis of the sacred texts often affirmed the old principle: âAny text drawn from the context is a pretextâ which led to the legitimation of war and terror. But the Quran, to the extent that it is not interpreted unilaterally, does not support terrorism in any way, but on the contrary, we find fundamental principles of human rights, tolerance and good cohabitation. The main directions that directly contradict terrorism based on distorted ideas of Islam are central to the importance of human life, the Quran stating clearly and concisely on many occasions : â⦠do not kill anyone unjustly, for Allah has stopped you, and He commands them, You may understand!â ; or âthe one who kills an innocent soul of killing another soul or of another corruption on earth is as if it were killing all peopleâ . These exemplars consistent with many other similar verses assert assertively and clearly the right to life of every human being, as well as the condemnation of those who suppress such a right. As regards the ethics of war or jihad, the Quran and other Islamic norms tend to bend the balance in spite of an inner struggle of the believer, which tends to perfection, than the outward struggle by the army. However, like other religions, Islam promotes self-defense, the principle of r>
