A series of N,N,N'-trisubstituted thioureas (1-12) and their Ni(II) complexes (1a-12a) were synthesized and characterized by multinuclear ((1)H and (13)C) NMR, FT-IR spectroscopy and LC-MS techniques in combination with elemental analysis. The crystal structures of both ligands and Ni(II) chelates of type Ni(L-O, S)2 were determined by single crystal X-ray diffraction analysis. All the complexes were adopted to have square planar geometry, where the N,N,N'-trisubstituted thioureas showed bidentate mode of coordination at nickel centre through oxygen and sulfur atoms. The synthesized complexes were screened for potential inhibitors of Jack bean urease. Compounds 1a and 3a were observed as most potent inhibitors of urease exhibiting IC50 values of 1.17 ± 0.12 and 1.19 ± 0.41 µM, respectively. Cytotoxicity assay on lung carcinoma (H-157) and kidney fibroblast (BHK-21) cell showed that compounds were significant anticancer agents. Additionally, the complexes were tested against Leishmania major and found to be potent antileishmanial agents.
As oral administration of vaccines is the preferred route due to its high patient compliance and ability to stimulate both cellular and humoral immune responses, it is also associated with several challenges that include denaturation of vaccine components in the acidic environment of the stomach, degradation from proteolytic enzymes, and poor absorption through the intestinal membrane. To achieve effective delivery of such biomolecules, there is a need to investigate novel strategies of formulation development that can overcome the barriers associated with conventional vaccine delivery systems. Nanoparticles are advanced drug delivery carriers that provide target-oriented delivery by encapsulating vaccine components within them, thus making them stable against unfavorable conditions. This review provides a detailed overview of the different types of nanocarriers and various approaches that can enhance oral vaccine delivery.
the practice of this species of religious law and how its classical elements relate to modern regulatory instruments of Buddhist communities. In any event, this book is a profoundly valuable contribution to our understanding of Buddhism, its rich and complex traditions of religious law and its relationship with the secular laws of Asian countries. Its interdisciplinary approach is a clear blueprint for studies in religious law generally. The book is also particularly valuable for the inter-faith study of comparative religious laws, containing much material which resonates in aspects of, for example, Christian, Jewish and Islamic laws. Above all, through its focus on concrete textual legal data in their social, historical and political contexts, it offers a practical understanding of Buddhism, clarifies the juridical dimension of the religion and provides a clear agenda for further research. French, Nathan and their colleagues have done a great service to the field of law and religion in general, and to the study of religious law in particular. It is hoped that the academic agenda which they set in this important volume will be taken up enthusiastically by scholars. The book is to be thoroughly recommended as an example of the fruits of cross-disciplinary studies in the field of religious law as experienced in Buddhism.
This book is a collection of essays by various contributors on the topic of multitiered marriages. The work does not seek to provide answers but rather poses difficult questions through discussion. The chapters are not interlinked and therefore the reader can focus on one area without having to read the book cover to cover. Though the contributors are mainly American academics, the focus is beyond that of American law and includes chapters on Islamic family law, regulation of Jewish marriages, and marriages in South Africa, India and Canada. The focus is not on identifying the differences in the legal systems between various countries but rather on discussing the institution of marriage for the same religious and ethnic groups within such differing legal systems. Interestingly, the book is prefaced with a 2008 quote on Islamic family law from Dr Rowan Williams, the then Archbishop of Canterbury, and that is used as a stepping stone to discuss the wider notion of 'plural jurisdiction'. In his introduction, Professor Joel Nichols begins with making a case on the importance of discourses about marriage. He argues that marriage is not merely a private law contract but an important familial and community event from which many benefits arise, including the state. This is considered in the light of the ever-changing nature of citizens and citizenship, whereby individuals are simultaneously members of multiple communities. The impact of this is that a statement of validity by a civil authority as to marriage is not sufficient for such individuals who will want to satisfy procedures within their own religious group. It is with this jurisdictional conflict in mind that Nichols has compiled a collection of essays considering how the wider community in different parts of the world reconcile and assimilate differences in competing principles. The term 'multi-tiered marriage' is emphasised in each of the contributors' work. There is a dual definition here and it would have assisted the reader if this had been expanded. Chapter 1, the editor's own contribution, is the cornerstone of the book. It is a descriptive and historical overview of marriage in America and internationally, with specific consideration of India, Kenya, South Africa and Canada, to which the remaining chapters are linked, by either confirming or challenging the key description. The author's choice of India is an interesting one as it (2014) 16 Ecc LJ 368-383 # Ecclesiastical Law Society
provides a useful sociological primer on the secularisation and religious pluralisation of German society over the past few decades. In her view, these social and political factors, rather than the legal factors, have been determinative in the emergence of neutrality as the dominant principle of religion-state relations. In the culminating chapter, Haupt seeks to clarify competing conceptions of neutrality. She elaborates on the distinction between formal and substantive neutrality, highlighting the tension between neutrality, separation and equality. She fails to make a case for any particular definition of neutrality and never fully rebuts the charge that the term is an empty shell. While she makes the pragmatic assertion that neutrality 'prevent[s] the state from taking sides' (p 201), this argument overlooks how differing conceptions of neutrality lead to radically different religion-state relations. Nevertheless, Haupt's work is a helpful guidepost on the quest for neutrality, whatever the concept may mean.
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