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We have traced a fewlines in Hobbes’s development that led through the years in Paris. It seems fair to say that, although he accommodated himself to the new intellectual and social parameters within which he lived, he did not greatly change the address of his studies, at least as regards religion and politics, and his eye remained fixed on the English political situation. But, while he grew both as a theorist and in his willingness to express what he recognized were controversial views, he likely long suppressed his true views regarding the materiality of God for fear of social opprobrium and religious persecution. He did not change his views, however, as is evident in his avowal and defense of them late in life.

The link we have presumed between his theology and his physics is largely undeveloped in the English , so there is an unstated content at work behind the text. This may be one reason why some have sought to read double meanings into it, though we may doubt whether its avowal was necessary for his purposes in that work or would have helped its reception. When he states his views, the link is described from within strictly delimited noetic parameters.

In the 1651 text, the ‘God of causes’ does however play a prominent role in his theory of the public person as public theologian by way of the religion of ‘rational worship.’ These elements mark the culmination of several themes that were present in , developed in and then elaborated in with an innovative and striking theory about Aristotle’s theory of language and its influence in Christian theology.

The typical CF symptoms with viscous and trapped mucus are still lacking a full explanation. Here we suggest that the CF mucus become sticky and adherent to the epithelial cells by a covalent attachment of MUC2 and MUC5AC. We also suggest that the expression of MUC2 in the lungs could contribute to the CF phenotype. However, there are several unanswered questions before these suggestions can be proved. Among the most urgent ones are to show to what molecules the generated anhydride can attach or if the anhydride only has been hydrolyzed. Once this and other questions have been answered, one can start to address potential therapeutic approaches using recent advances in mucin knowledge.

The typical CF symptoms with viscous and trapped mucus are still lacking a full explanation. Here we suggest that the CF mucus become sticky and adherent to the epithelial cells by a covalent attachment of MUC2 and MUC5AC. We also suggest that the expression of MUC2 in the lungs could contribute to the CF phenotype. However, there are several unanswered questions before these suggestions can be proved. Among the most urgent ones are to show to what molecules the generated anhydride can attach or if the anhydride only has been hydrolyzed. Once this and other questions have been answered, one can start to address potential therapeutic approaches using recent advances in mucin knowledge.

We have traced a fewlines in Hobbes’s development that led through the years in Paris. It seems fair to say that, although he accommodated himself to the new intellectual and social parameters within which he lived, he did not greatly change the address of his studies, at least as regards religion and politics, and his eye remained fixed on the English political situation. But, while he grew both as a theorist and in his willingness to express what he recognized were controversial views, he likely long suppressed his true views regarding the materiality of God for fear of social opprobrium and religious persecution. He did not change his views, however, as is evident in his avowal and defense of them late in life.

The link we have presumed between his theology and his physics is largely undeveloped in the English , so there is an unstated content at work behind the text. This may be one reason why some have sought to read double meanings into it, though we may doubt whether its avowal was necessary for his purposes in that work or would have helped its reception. When he states his views, the link is described from within strictly delimited noetic parameters.

In the 1651 text, the ‘God of causes’ does however play a prominent role in his theory of the public person as public theologian by way of the religion of ‘rational worship.’ These elements mark the culmination of several themes that were present in , developed in and then elaborated in with an innovative and striking theory about Aristotle’s theory of language and its influence in Christian theology.