Specific enzyme inhibitor would stop the production of pyrimidine or purine. inhibition of de novo purine biosynthesis accompanied by a 30-fold increase. These same nucleotides inhibit the synthesis of PRPP from ribose phosphate by ribose phosphate pyrophosphokinase. AMP and GMP act synergistically in this.
The second merit of Teilhard is to have traced out the lines of a Christology “proportioned to the dimensions of the universe,” broad enough to engage the perspectives of contemporary scientific knowledge. The gradual loss of cosmological and philosophical centrality that the image of man experienced during the modern and contemporary eras also called into question the Christian world-view, which had been the principal supporter of that centrality in the cultural and spiritual synthesis of the Middle Ages. However, once we acknowledge with Teilhard that the incarnation and of Christ possess universal attributes capable of unifying the meaning of the whole cosmos, the Man-God is once again placed in a privileged situation. From Teilhard’s view Christianity acquires an unexpected uniqueness within the panorama of other religions. Only the Christian religion has a “founder” who is both universal mediator in the beginning and at the end of the world, because he is intimately bound to the meaning of all of creation. If cosmic and human evolutionary phenomenology point towards an apex, only Christianity can place in this apex an historical and personal subject, a life which has triumphed over death.
Chapter 18 - Learning and Memory - Michael D. Mann
We also encounter a doctrine of the Logos in Philo of Alexandria (20 B.C.-50 A.D.), a Jewish philosopher from Hellenistic background. In Philo’s doctrine of the Logos, two different worlds converge: the theological elements gathered from the Old Testament, above all the personification of God’s Wisdom described in the Books of Wisdom and Proverbs, and the teachings of Neo-Platonic philosophy. The Logos of Philo coincided for the most part with the Wisdom of Yahweh, already referred to in the sacred text with the name Logos (word) of God (cf. Wis 9:1; 16:12; 18:14). According to this understanding, Wisdom intervened in the formation of a world it did not create, but of which it was a mediator. It has the task of leading human beings to God and of revealing the plan of salvation. It is the first of the powers emanating from God, something divine which is not God. The Logos-Wisdom of Philo seeks to bridge the transcendent intelligibility of the Platonic Demiurge (concerning the world of ideas) and the immanent intelligibility of the Stoic Logos (inherent in things). However, in Philo’s Logos several characteristics of the Demiurge-Artificer, image of the order and of the goodness of the One, are also present, since it was by means of the Logos that the God of the Old Testament realized his creation. Philo thus sought to create the first synthesis between biblical doctrine and Greek thought, and his categories were destined to be very influential in the subsequent Christian era. If, in early Christian theology of the West, the discourse about God and creation continue to be centered on the Logos, Christian writers of the East prefer to develop the discourse about God around the role of Wisdom (Gr. Sophía).