In leaves of Sdndapsus aurea L. after a mild heat treatment (5 min 46-49 “C), the chlorophyll fluorescence yield, measured with a pulse amplitudě modulation (PAM) fluorometer and excited with short pulses of actínic radiation (50-500 ms), increased during excitation up to the maximum F,„. The fluorescence yield then decreased to the minimum (where Fn^„ may be lower than the initial fluorescence yield Fq) and rose again to the second maximum F„^, which occurred some seconds (2-20) after that pulse of the actínic radiation.
Phylogenetic relationships within the suborder Trypanosomatina were inferred from the kinetoplast DNA minicircle conserved region sequences. Trees built using distancc-matrix (Neighbor-Joining) and maximum parsimony methods showed that the minicircle conserved regions (CRs) provide a sensitive and specific molecular marker suitable for phylogenetic analyses of subspecies and strains of trypanosomalid flagellates, as testified by the subdivision of the genus Leishmania into the subgenera Leishmania, Viannia and Sauroleishmania. However, since Phytomonas and monogenetic parasites of insects represent the earliest diverging groups, the CRs do not seem to be useful for inference of relationships among major lineages of the order Kinetoplastida.
The extraordinary advancement of the ethnological research in the twentieth century that aims to describe and explain the modalities of human existence brought also some important practical results. For example, ethnology has demonstrated the nonexistence of fundamental dijferences among the peoples of this planet and through this contributed especially to the struggle against racial theories. It also fomented a more profound study of the roots that give rise to basic consciousness of morals and of moral conduct in individual cultures. According to SigmundFreud, similarities exist in the psychic of allpeople, because we allpass through the universal experience of childhood and our life in adulthood is,for the main part, resultingfrom theprocesses oflearning and socialization in a concrete environment. The majority of things that man has to do doesn ’t stemm from the immediate experience and observation, but from the constant sifting and refming of the tradition that asks for individual acceptation and observation of moral principles which are impossible to justify through usual theories of racionalization. The Nobelprize holder, the Austrian economist Fr. A. Hayek, has stated that the selective process that had formed the cusíoms and morals, could háve responded to more factual realities then the individuals could possibly perceive, and owing to this, the tradition is “wiser ” then the human intellect. Moral attitudes and moral conduct don ’t emanate from the the books of ethics, but mainly from the traditions we were born to, and from the education that is based on these traditions. The principles of moral conduct, encoded in customs, songs, rhymes, stories and other expressions of family, national or ethnic traditions, háve a marked importance even in contemporary desacralized society, in čase we accept their historical conditionality. The current intense technical and economical processes, accompanied by the development of globál communication, influence the contacts of various cultural patterns and result in a difficult acculturation process. This could lead to the rise of a qualitatively new cultural systém, but at the same time these processes contains in themselves the inclination towards the defence of one ’s own systém and refusal of other influences, regardless of the fact that the conditions for the existence of isolated local cultures in reál cease to exist A human individual acquires his evaluative judgements through the processes of learning and experience to such extent that he comprehends the conduct that is incompatible with good morals as something impossibble. The contemporary ethnological research confirms that this is the essence o and f the ethical consciousness and conduct, albeit modified in different cultures, and that the precondition of peaceful development of the modem multicultural society is the comprehension of the sources of moral principles of the past generations.
In contemporary societies religion has still a great influence on the culture and the way of organizing social life. Consequently family, its structure, norms, functions and roles are determined by the religion and its values. The paper presents the role of marriage in the Christian and Islamic societies. Whereas for Christians the celibate plays a key role as it is seen as the most desirable way of life, Islam religion does not recommend the state of womanlessness. However, the status of women in both Christian and Muslim families is shaped by patriarchal attitudes rooted in the social values. The author discuss pre-marital institution, e. g. an institution of ''mahr'' - a gift of money or valuables given by the bride's family to that of the groom to permit their marriage which serves afterwards as a private savings of the wife in the case of divorce. Furthermore, she compares ways of upbringing of children and attitudes to divorce in both religions. Finally, the author considers both religions similar in their concept of family due to their common Judaic origin.