Thesis (MSc (Production Animal Studies, Veterinary Science))--University of Pretoria, 2009. / Includes bibliographical references. Also available in print format.

In the fragments of Melissus we find the earliest metaphysical treatment of pain in the Western philosophical tradition. Famous for his one-entity ontology, Melissus argues that “what is” does not suffer pain or grief (B7.4–6). The scholarly literature on this passage has focused on two questions: (1) What is the argumentative structure of the passage? (2) Who, if anyone, might Melissus be responding to? I will focus on question (1). First, I will provide an account of the argumentative strategy of the passage by viewing it in the wider context of B7 as a whole. I will then note how this strategy, as well as certain features of Melissus’ diction, suggest an initial account of the structure of the passage, according to which it contains three independent arguments. This structure will be confirmed as we delve into the details of the arguments themselves. One of these arguments will prove the most difficult to interpret, and I will suggest two plausible interpretations of this argument, as well as two possible roles for the puzzling claim in 7.4 which invokes the notion of an “equal power” (isēn dunamin). Finally, we will see that one of the two readings of this claim has the accidental virtue of suggesting a response to question (2) above. / text

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Thesis (Ph.D.)--Hong Kong University of Science and Technology, 2008. / Includes bibliographical references (leaves 368-377). Also available in electronic version.

Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2008. / Includes bibliographical references (p. 81-84). Also available in electronic version.

Thesis (Ph. D.)--University of Washington, 1998. / Vita. Includes bibliographical references (leaves [126]-138).

Thesis (Ph. D.)--University of Washington, 2002. / Vita. Includes bibliographical references (leaves 73-83).

Thesis (M. Sc.(Natural and agricultural science))-University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

The haptoglobin-haemoglobin receptor (HpHbR) is expressed by the African try- panosome, T. brucei, whilst in the bloodstream of the mammalian host. This allows ac- quisition of haem, but also results in uptake of trypanolytic factor 1, a mediator of in- nate immunity against non-human African trypanosomes. Here, the structure of HpHbR in complex with its ligand, haptoglobin-haemoglobin (HpHb), is presented, revealing an elongated binding site along the membrane-distal half of the receptor. A ~50° kink allows the simultaneous binding of two receptors to one dimeric HpHb, increasing the efficiency of ligand uptake whilst also increasing binding site exposure within the densely packed cell surface. The possibility of targeting this receptor with antibody-drug conjugates is ex- plored. The characterisation of the unexpected interaction between T. congolense HpHbR and its previously unknown ligand, haemoglobin, is also presented. This receptor is iden- tified as an epimastigote-specific protein expressed whilst the trypanosome occupies the mouthparts of the tsetse fly vector. An evolutionary pathway of the receptor is proposed, describing how the receptor has changed to adapt to a role as a bloodstream form-specific protein in T. brucei. Apolipoprotein L1 (ApoL1) is the pore-forming component of the trypanolytic factors. An expression and purification protocol for ApoL1 is presented here, and the functionality of the protein established. Initial attempts to characterise the pores and structure of ApoL1 are described.

This thesis deals with the theological image of the Messianic Banquet and the theological, liturgical, and pastoral history and implications of the Eucharist, especially as they relate to sickness and death (near-death), particularly as observed in the Korean Presbyterian Church (Tonghap). To examine the images and meanings of the Messianic Banquet in the Eucharist, the thesis begins with meanings of the Messianic Banquet from the first century to the fourth century, and then explores John Calvin's eucharistic theology and early Korean Protestant worship. After finding the principal meaning of the Messianic Banquet in the Eucharist to be that of a foretaste of the meal in the Kingdom of Heaven, I used that image to add a new perspective to existing eucharistic rites in the Korean Presbyterian Church's Book of Common Worship (2008), especially as it pertains to the communion of the sick and dying.