It is well known that membrane (including protein membrane) biology often can be described surprisingly well using the electrostatic mean-field double-layer theory (Ninham and Parsegian, 1971; Parsegian, 1974; McLaughlin, 1989; Belloni, 1998; Ji et al., 1993) (and its extensions used to consider detailed molecular interactions (Ben-Tal et al., 1996; Pandit and Berkowitz, 2002) or nonuniform charge effects (Grant, 2001)). The only ionic property included in this theory is the ionic charge. There is nothing specific in this theory that can explain why proteins interact differently in thiocyanate than in chloride salt solutions. One important source of ion specificity missed in the classical double-layer theory is the ionic dispersion potential that acts between an ion and an interface. Ions have in general a different polarizability than the surrounding water (specific for each ion) and hence experience a very specific dispersion potential near an interface (Ninham and Yaminsky, 1997; Netz, 2001). At high salt concentrations, where electrostatic potentials become more and more screened, these ionic dispersion potentials dominate the interaction completely. We have in a series of publications demonstrated the importance of including these ionic dispersion potentials to obtain correct results for the highly ion specific surface tension increment with added salt at an air-water interface (Boström et al., 2001a; Karraker and Radke, 2002; Weissenborn and Pugh, 1996; Aveyard et al., 1977), double-layer forces (Boström et al., 2001b; Pashley et al., 1986; Dubois et al., 1998), ion condensation on micelles (Boström et al., 2002a; Brady et al., 1986) and polyelectrolytes (Boström et al., 2002b), binding of peptides to membranes (Boström et al., 2002c; Ben-Tal et al., 1996), and pH measurements (Boström et al., 2003.)
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A negative relationship between positive religious coping and perceived stress, which supported the second hypothesis of this study, was consistent with earlier studies (Ano and Vasconcelles 2005; Gardner et al. 2014; Khan and Watson 2006; Maltby and Day 2003; Pargament et al. 1998; Maynard et al. 2001; Schottenbauer et al. 2006).
Individuals who used positive religious coping strategies such as benevolent religious reappraisals, collaborative religious coping, seeking spiritual support, to name a few, typically experienced less stress and had higher self-esteem (Pargament et al. 1998). One possible explanation for this finding may be that positive religious coping methods serve a variety of adaptive functions. 2ff7e9595c
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