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Vedendo il film “Final destination” mi sono sorti diversi dubbi. Questo film parla del destino di ognuno di noi in maniera abbastanza particolare: spiega e mette in azione come tutti abbiamo già prefissata la nostra morte attraverso un ciclo universale. Nessuno riesce ad evitare la morte anche chiudendosi in casa senza oggetti pericolosi, quando è il nostro momento la vita finisce. È possibile l’esistenza di questo ciclo " particolare "?

Elisabetta

Cara Elisabetta,

Martin Heidegger è stato il pensatore che in epoca moderna meglio ha tematizzato il concetto di destino. È nel suo saggio Essere e tempo, pubblicato nel 1927, che il termine riceve una prima formulazione definita, ma anche nella sua riflessione posteriore il concetto riceve delle elaborazioni molto importanti, in una prospettiva che va però oltre l'esistenzialismo, e che, passando per il suo nuovo concetto di ontologia si carica anche di suggestioni mystical extremely important and fascinating.

As for man, the idea of \u200b\u200bfate seems to pay more, psychologically, to our way of being. Fate then determined by the choices we make, dictated by nature, the choice that others of us do, then that may affect our future, dictated by our character appearance.

This contrasts with the vision of Carl Gustav Jung: "From the beginning I felt the presence of fate, as if life had a role to play allotted by fate: it gave me an intimate sense of security, that although I could never find reason in myself, I was called for by itself. It was not me to have this certainty, it had possessed me. "

theologian Vito Mancuso, tells us that" The history of Christian theology has often fierce debate and the outcome is still unresolved as to the issue of free decisions of men for good. a prime example on in Catholic circles is the dispute that divided auxiliis de Dominicans and Jesuits in the late sixteenth and early seventeenth century and ended with a stalemate.
The inability to answer the question about the human person still refers to the impossibility most overt of the theological question itself, or the freedom to be attached to the Divine. It is a being whose essence libertas is the perfect or in perfect necessitas? The enigma of the decision refers to the metaphysical question of freedom for excellence, "and the one common need of all the philosophies of all religions such as: winning a representation of God, and then the relationship between God and the world" (Hegel, Encyclopedia , § 573).

Free will is the philosophical and theological concept that every person is free to make its own choices. This is in contrast to the various deterministic conceptions according to which the reality is somewhat predetermined (destiny), so individuals can not make choices for their every action is predetermined before they were born (or predestination Bondage of the Will).
The concept of free will has implications in terms of religion, ethics and science. In the religious free will implies that the deity, as omnipotent, chooses not to use its power to influence people's choices. In ethics this concept is the basis of an individual's responsibility for his actions. In science the idea of \u200b\u200bfree will leads to independence of thought understood as an activity of the mind and the mind itself from pure scientific causality.

positions on the philosophical problem of free will are simplified in these options:
1. Determinism is sure?
2. Is there free will?
Determinism is the idea that all things that happen in the present and future are a necessary consequence caused by previous events. The
compatibility (also known as given disorder) believes that the existence of free will is compatible with the fact that the universe is deterministic, as opposed to the incompatibility denies this possibility. Determinism is a stronger version of the incompatibility accepting that everything is determined, and measures and the human will. Libertarianism (in English, Libertarianism) is consistent with determinism only in rejecting the strong compatibility, but libertarians accept the existence of a free will together with the idea that there are some things indeterminate.

"The dispute about the human freedom of will, that between 1524 and 1526 sees opposing Erasmus of Rotterdam and Martin Luther, is a decisive moment in the history of Western thought and modernity. In the written reply of Erasmus and Luther is in fact to the fore the crux of the relationship between two essential components of early modern culture, namely, humanism and the Reformation. You are comparing two different conceptions of freedom: overriding prerogative of human reason to Erasmus, a divine gift inseparable from grace for Luther. "

In view of my school of thought, based on the development human individuals solitary and selfish to altruistic social community (see my post "Good and Evil" http://apiuvoci2.blogspot.com/2010/01/il-bene-e-il-male-rev-1. html and "Solitude" http://apiuvoci2.blogspot.com/2010/03/la-solitudine.html), this slow transformation can be accelerated or not by so many individual choices of individual rights. And in this respect, we do not turn away a lot from Martin Heidegger.

Here lies the key, in our view, free will. A free will to do single choice, which can then influence, even heavily, about destiny and the destiny of other men. In one respect, we are also close to the vision MALE Catholic who uses the temptations that we, human beings, we are always tempted by our own selfish personal gain immediate benefits and limited, to the detriment of the good of the community to which we belong. And in this view, similar to the Catholic, we can also make preliminary choices, or we can try, in principle, possible to escape the temptations. We must, that is, be aware that not always, especially in certain specific situations, in which the emotions and passions can take over, we are able to withstand them.

the "Our Father" of Catholics, there is the phrase "lead us not into temptation, but deliver us from evil." Well also the value and action of free will that strengthens us, even unconsciously, in pursuit of the choices altruistic, rejecting those selfish apart from any effects of psychosomatic and unconscious influence on others, which may change the choices and the fate of other men.

In the third millennium, it seems increasingly clear that the interdependence of human choices, especially when it concerns the threat of thermonuclear war, and environmental protection. Hence our obligation to work with our individual choices, not only to remove tumors of human society, but also to regenerate the Selfless SOCIAL FABRIC. So the free will of individuals having effect limited, but also free will, democratically driven, the human community, calling more and more responsible choices, the consequences worldwide.

In conclusion, I believe the future is not written in a definitive way, and you can always, but limited, change with our free will, individual and collective.

Best wishes
Alessandra

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placebo effect, self-healing and P21 GENE




My mother found herself in front of one of the most serious diseases of our century: the cancer but rather than break down and cry about herself pulled out a large (apparently, from my point of view) serenity; forza, coraggio e voglia di vivere. In questo modo abbiamo superato tre operazioni e mesi e mesi di chemioterapia in maniera assolutamente normale. La domanda che mi pongo adesso è: perché voglio portare all'esame un tema così profondo e difficile e quindi ricordare questo momento da dimenticare anziché lasciare tutto alle spalle?
Sonia

Cara Sonia,
da tempo, è noto che esiste l’effetto placebo. Per effetto placebo si intende una serie di reazioni dell'organismo ad una terapia, non derivanti dai principi attivi insiti dalla terapia stessa, ma dalle attese dell'individuo. In altre parole, l'effetto placebo è una conseguenza del fatto che il paziente, specie se favorevolmente influenced by the benefits of previous treatment, expects or believes that the therapy works, regardless of its effectiveness "specific". The placebo effect also contributes greatly to the effectiveness of a therapy specially active. The placebo effect is strongly influenced by a number of subjective variables such as personality and attitude of the doctor (iatroplacebogenesi) and the expectations of the patient.
The mechanism behind the placebo effect is "psychosomatic" in the sense that the nervous system in response to the full meaning of the therapy given placebos expectations required from them, causes neurodegenerative changes and produces a large number of endorphins, hormones, mediators, capable of change his perception of pain, her hormonal balance, its cardiovascular response and its immune response.
There are more radical positions on this and other negative more conciliatory, according to which the use of placebo is permissible in this case, but a sine qua non is that: 1) the subjects started treatment with placebo have given ad hoc adequately informed and free consent, and 2) that the non-delivery of an effective treatment already available, however, does not lead to serious consequences or danger.
However, it is plausible to argue that placebo in effect come into play many factors, including: •
biological factors (eg. Medierebbero endorphins that the analgesic effect placebo)
• suggestion and autosuggestion
Ultimately, the placebo, although poorly defined in terms of causation, can be understood as a set of factors extrafarmacologici able to induce changes in processes, including organic, healing by acting at the system level psychic: not for nothing many authors consider almost synonymous terms placebo and suggestion.

Just for cancer, there are countless cases of psychosomatic self-healing, so combine traditional medicine and chemotherapy in a personal optimism or faith healing, is without doubt a great way.
The truth is that we KNOW VERY LITTLE POTENTIAL 'OF AUTOGUARIGIONE DEL NOSTRO CORPO; e recentemente ne abbiamo avuto una prova sconvolgente, con la soluzione di UN MISTERO DELLA BIOLOGIA. Mi riferisco a un articolo di LE SCIENZE del 17 Marzo 2010:
E’ stato scoperto che nel gene p21 vi è il segreto della rigenerazione tissutale.

“Una ricerca durata oltre un decennio ha dato luogo a una scoperta fondamentale per la biologia: un gene che regola la rigenerazione dei tessuti nei mammiferi. L'assenza di questo singolo gene, denominato p21, conferisce ai topi ingegnerizzati una capacità ritenuta finora perduta nel corso dell'evoluzione, e riservata a organismi come vermi piatti, spugne e alcune specie di salamandre: la rigenerazione di tessuti danneggiati.
In an article now published on the Proceedings of the National Academy of Sciences, researchers at the Wistar Institute report that as the absence of this gene allows the mice to form a blastema, a structure associated with rapid cell growth and differentiation, as observed in amphibians. According to the authors of the study, the lack of the gene causes cells to behave like embryonic cells rather than adult cells and provides evidence of the correlation between tissue regeneration and control of cell division.
"Just like a newt who lost a leg, this mouse is able to replace the missing tissue with healthy tissue without any sign of scar," said Ellen Heber-Katz, who led the study. "Only now are we beginning to understand the consequences of these results: the hope is to arrive a day to speed the healing of tissues in humans temporarily inactivating the p21 gene."
Heber-Katz and colleagues used a mouse p21 gene knockout to try to solve a mystery met for the first time in 1996 in his workshop, which relates to another strain of mice. The MRL mice, the subject of an experiment sull'autoimmunità, in fact, were marked with a hole in the ear. Few weeks later, however, researchers noticed that the holes disappeared without a trace. This has led researchers to ask themselves a question: MRL mice could be a window regenerative capacity in mammals?
He discovered that the p21 gene, a regulator of cell cycle, was virtually inactive in the cells of the ears of MRL mice. The expression of the P21 gene is tightly regulated by the tumor suppressor p53, another regulator of cell division in many forms of cancer. The final experiment was to show that mice lacking p21 had a regenerative response similar to that observed in the MRL mice, and they did.
"In normal cells, the p21 gene acts as a brake, which blocks cell cycle progression in the case of DNA damage, preventing the cell from dividing and potentially become cancerous," said Heber-Katz. "In questo topo senza p21, abbiamo effettivamente osservato l'atteso incremento nel danno genomico, ma sorprendentemente non si è registrato alcun aumento di cancro”.
In effetti, i ricercatori hanno osservato nel topo MRL un aumento dell'apoptosi, il processo di morte programmata, che viene spesso attivata quando il DNA è stato danneggiato. Secondo, Heber-Katz, è proprio questo tipo di processo quello alla base della capacità rigenerativa.
"L'effetto combinato di un incremento di cellule altamente rigenerative e dell'apoptosi può permettere alle cellule di questi organismi di dividersi rapidamente senza andare fuori controllo e senza diventare cancerose", ha concluso Heber-Katz. "In effetti, è simile a ciò che si osserva negli embrioni dei mammiferi, in cui il gene p21 è inattivo in seguito a un danno al DNA. La regolazione del p21 promuove lo stato pluripotente indotto nelle cellule dei mammiferi, chiarendo una correlazione tra cellule staminali, rigenerazione tissutale e ciclo cellulare.”

Tutto questo potrebbe spiegare, in modo biologico, molte guarigioni ritenute miracolose, dovute a rigenerazione di tessuti (come ad esempio la scomparse delle stimmate in alcuni mistici) e casi inspiegabili secondo la medicina tradizionale. Basterebbe, ad esempio, che per questioni psicosomatiche inconsce, si blocchi temporaneamente il gene p21.

In conclusione, la forza di volontà di guarire, per fiducia or induced by medical staff (or even religion) is very often a great help. The mistake would be to rely solely on psychosomatic, neglecting traditional medicine, because they do not yet know well all psychosomatic processes, each influenced by many factors, often personal.

Returning, finally, the reason why your letter does not mean that you have it done out of altruism, or to give yet another example that "serenity, faith, strength, courage and will to live" are all psychosomatic elements that can help us in serious diseases.

Best wishes

Alessandra

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memories. I am what I am because I remember what I thought.



few years ago I had a fight with a group of friends who thought I should go with for the rest of my life, but as time passes and I, for my part, I tried to forget, going out with other friends. Forgetting is not at all easy. For example, last night I found some old photos of these friends, the tears were released unconditionally and the emotions took precedence over rationality, telling me that it was already past.
Because the pain of the past haunts us too often and with pleasure in this? Is there a solution to the fear of the pain of remembering or forgetting?
Maria Grazia Maria Grazia

Cara,

The Austrian-American Erich R. Kandel took the 2000 Nobel prize for medicine and neuroscience for his studies on memory and learning. Thanks to him, today, we know that the mechanisms of memory are related to complex systems of regulation of cellular activity, mainly based on protein phosphorylation.
In the human brain there are billions of nerve cells that are interconnected through a complex network of processes. The message is sent from one nerve cell to another through chemical messengers and "communication" takes place at specific points of contact called synapses. Eric Kandel has focused its pioneering research on slow synaptic transmission, which is a particular type of transmission signals between nerve cells, making it possible to develop new drugs. But above all, his research on synaptic plasticity have identified the cellular mechanisms, molecular and genetic memory.
neurons, in certain situations, the synapses can change: this shows their plasticity. When
learning and memory behavior, an event, a text, it tracks imprinted in a specific area of \u200b\u200bour brain. Kandel's argument was that the memory is the result of micro-physical modifications of synapses. The difficulty of the research was to collect those infinitesimal changes between the billions of synapses that make up the human brain.

Here his intuition to study the Aplysia californica, a marine snail of the island of Catalina.
dell'Aplysia neurons are similar to ours and its electrical signals that neurons send to each other, absolutely identical to those of man. Although gastropod in question has a nervous system composed of only twenty thousand neurons, compared with 11 to 100 billion of the human brain. Thanks to his experiments with Aplysia, he realized that a simple reflex retraction of its respiratory organ (gill and siphon) can be modified in two ways: by raising or habit. He also proved that these reflexes are the behavioral stimulation caused by the plasticity of the synapse: therefore, that memory comes in the synapse.
Today, we are aware that within the sensory neuron activates a gene called CREB, which determines the synthesis of proteins that change more or less persistent in the synapse by generating the two possible forms of memory: a transient short- term and a long-term or long term. This confirmed his theory that the memory had an organic explanation.


Eric Kandel says that memory is crucial in mental processes and the psychoanalytic approach, especially because we are who we are because of what we remember of our lives.


Not even the person most icy and imperturbable ne è immune. Sogni e ricordi sono l’unico laccio tenace che ci tiene stretti al futuro e al passato: i mattoni portanti della nostra vita. Cosa sarebbe l’esistenza senza l’eccitante propulsione del sogno e del desiderio e senza l’educativo bagaglio della memoria? Il mosaico di noi stessi si è autocostruito con le preziose tessere dei ricordi che disegnano il DNA del nostro vissuto, del nostro carattere, del nostro comportamento. L’io-uomo è quello che ha imparato ad essere con l’apprendimento, con l’interesse, con lo stimolo che la "memoria" ha metabolizzato in una personalità unica e distinta da tutte le altre. Un profumo, un sapore, una musica, una voce, possono riaccendere istantaneamente the child who we were, the adolescent, the adult in the film sequence of our past. They can dive into the folds of layered memories with similar feelings, without interruption, eliminating the time. The same stimulus triggers the reflex of the same emotion, confirming our identity as innate and built. This is the memory. Sensory memory. The memory that evokes and strengthens. The memory that makes us who we are.

But memory, as well as emotional, it is also functional. It stands out as a memory associated with learning and recall of information (declarative memory) from a memory of actions (procedural memory) which is nel saper fare una determinata cosa per averla già fatta altre volte. Dal punto di vista scientifico, le classificazioni più accreditate concordano nel suddividere la memoria in: sensoriale, cioè il processo percettivo in cui le informazioni provenienti dagli organi di senso vengono riconosciute; a breve termine, che trattiene un numero limitato di informazioni per un breve periodo di tempo (pochi secondi) e comporta l’ attivazione elettrica di alcuni neuroni , senza modificazioni durature; a lungo termine, grazie alla quale le informazioni vengono trattenute per un periodo di tempo più lungo. Poi, parte delle informazioni si perde, parte si conferma e diviene memoria permanente. Segue così una fase di consolidamento con la quale l’informazione saved from oblivion and becomes resistant to interference with other information. The long-term memory involves the creation of new connections between neurons in the brain, by activating the production of specific proteins and RNA. Then there is the so-called - emotional memory - that can be identified with the unconscious, which remains etched in the experiences "favorite" from our mind that has a selective capacity able to avoid the weight of useless information. The memory of the language, through which we remember vocabulary and grammatical rules that allow you to communicate and express ourselves properly. And yet, the memory of the environment and society: work, family, relationships with others. The memory, despite being a dynamic process, may identify themselves as a sort of archive where memories are somehow put in order and classified. The "key" with which the information is located will also be one that will allow access to the archive at the time of retrieval.

Joseph LeDoux, a leader of a group of researchers from the Centre for Neuroscience in New York has recently developed a drug that can eliminate some memories from a selective memory of rats, without affecting the others, or are able to work on the mechanism, regulating the transfer of memories from short-term memory to long term, gives birth permanent memories. This process, known as reconsolidation, can be altered or terminated with appropriate medications, avoiding a selective formation of specific memories, without affecting the others. The researchers induced rats to fear two different sounds were imposed on them while facendoglieli feel an electric shock. They then administered to half of the animals, the U0126, a chemical known to cause amnesia, while the mice were again heard the sounds, in an attempt to resurface the unpleasant memory. The next day, were made to hear the same noises mice, but those treated with U0126 did not seem to have more "memory" of that fear, while others associated the noise with the unpleasant memory of the shock. According to the researchers, the fear of the sound (and therefore experience negative) are not consolidated into the permanent memory in rats "treated" with the U0126. According to LeDoux

in this process, the amygdala plays a key role: it is an area of \u200b\u200bthe brain where, during the formation of an unpleasant memory, you may notice a significant increase in communication between neurons. In rats treated with the drug the number of these neuronal connections was very low: this indicates a real memory erasing painful.
The search for the American team however, is not the first of its kind: in 2004 a group of Cambridge scientists had hypothesized to affect the process of reconsolidation of memories to take action on the root problems such as drug and alcohol addictions, phobias and recurrent stress syndrome. According to British researchers the memory undergoes reconsolidation every time they made the memories emerge, as in a file that is opened and then saved. With appropriate medication should be possible to interrupt this process by preventing the "save file", thus erasing the unpleasant memory.
is clear that this type of research should open the debate on several ethical issues: whether the psychological part of being human is also the fruit of experience, the selective cancellation of unpleasant memories could not possibly turn us into smiling automatons, incapable of learning from negative events and thus to improve? How could a man survive without the protection offered by fears? Against this type of study has also openly sided Bioethics Committee of the White House, according to which change the contents of our memory is equivalent to changing our personality.
Proponents of the "lifting" chemical, capable of making us live, at least in theory, happier and less stressed, however, are numerous. Roger Pitman, a psychiatrist at Harvard, argues that the erasure of memory is even a duty in all quei casi come gli attentati terroristici, gli stupri e gli incidenti, che rischiano di condizionare per tutta la vita l’emotività e la serenità di chi li subisce.

Un caro saluto
Alessandra

Marc Anthony Recurdeme

SOLITUDE (convergence of neuroscience, genetics and evolutionary psychology).



Se pensiamo alla solitudine, I primi pensieri che ci vengono in mente sono pensieri negativi, di tristezza, di malinconia. Sembra che la solitudine sia sempre dentro di noi, noi ci sentiamo sempre soli, a volte di più altre di meno, e non riusciamo mai ed eliminarla del tutto. Perché? Anche quando siamo accerchiati da persone che ci vogliono bene ci sentiamo soldi e sentiamo ancora la mancanza di qualcosa. A volte però siamo proprio noi che cerchiamo la solitudine, lo stare da soli, quando abbiamo il desiderio di riflettere, di pensare a noi stessi, ai nostri comportamenti e ci facciamo delle domande su ciò che ci sta accadendo nella vita; quando siamo soli riusciamo a pensare senza essere condizionati dai pensieri di altri. Perché vediamo la solitudine come cosa negativa ma la cerchiamo? Il nostro essere quindi vuole rimanere da solo, ma sente il bisogno degli altri; cerchiamo la solitudine, ma poi non la vogliamo. Perché?
Giuliana



Cara Giuliana,

Avevo concluso il mio POST sul MALE e sul BENE (vedi: http://apiuvoci2.blogspot.com/2010/01/il-bene-e-il-male-rev-1.html), con la sintesi di un LIBRO “Solitudine. L'essere umano e il bisogno dell'altro” di Cacioppo John T., Patrick William:

“Essere soli è diverso dallo stare da soli o dal sentirsi soli. Il dolore cronico della solitudine è una ferita lacerante che può alterare il nostro equilibrio fisiologico. È un giogo che trasforma il bisogno insoddisfatto dell'altro in sensazioni, pensieri e comportamenti ostili. La solitudine non è una sensazione ineffabile, è qualcosa di ben radicato nella nostra biologia, che coinvolge il corpo in maniera totale, dalla circolazione del sangue alla trasmissione degli impulsi nervosi. Le immagini del cervello ottenute con le nuove tecniche di neurovisualizzazione mostrano che le sensazioni di social exclusion and physical pain share the same physiological mechanism. But to understand the loneliness makes us suffer because you need to discover the evolutionary transition from social to being selfish gene. Because Homo sapiens has evolved as a superior species? John T. Cacioppo is the solution in the "third time": the decisive factors of human reproductive success are based on empathy, cooperation and social ties. Denying the exchange with other genetic causes a rip in the fabric that expands to permeate our being and emotions. In Solitude, neuroscience, genetics and evolutionary psychology converge, offering the reader the acquisition of advanced research for the diagnosis and the care of one of the most common diseases of our time. After reading this book no one wants to be alone. It will not be. "

In this post, I add a very explicit article PROBLEM OF SOLITUDE" Il Sole-24 Ore "dedicated to the book:

crowded loneliness.

"If the director of a zoo were to build a fence appropriate for the species Homo sapiens, first in the list of the major points put 'Animal necessarily gregarious" in the sense that one can not live a family member human in isolation, any more than we can bring to life a member of Aptenodytes forsteri , il pinguino imperatore, in un deserto di sabbia. Sarebbe privo di senso inserire una creatura in un ambiente che forza fino a quel punto il suo guinzaglio genetico. Ciò malgrado,per circa cinque secoli –e a un ritmo molto più sostenuto negli ultimi cinquant'anni – le società occidentali hanno fatto retrocedere il gregarismo umano da una necessità a un fattore accessorio. Di fatto, i dati più recenti indicano che il numero delle persone che accettano una vita in cui sono fisicamente, e forse emotivamente, isolate
dagli altri è in crescita. Consideriamo i seguenti dati:
a) in uno studio delle scienze sociali del 2004, la percentuale dei soggetti che dichiaravano di non avere nessuno con cui discutere questioni important was tripled compared to that found in a study of 1985;
b) in the last twenty years, the United States the average household size has decreased by about 10%, reaching a value of 2.5 people;
c) in 1990, among families with minor children more than one in five included a sologenitore. Currently, single-parent families are almost one in three;
d) in 2000 in the United States the people who lived completely alone for 36% over sixty, were over 27 million. According to Census Bureau projections, in 2010 will be 29 million-an increase of more than 30% since 1980-and a huge percentage will be over sixty.
As the structure of careers, housing and social POLICIES mortality and are driven by global capitalism, much of the world seems determined to adopt a lifestyle that will enhance and aggravate chronic feeling of isolation that millions of people already feel, even when they are surrounded by well-meaning family and friends. The contradiction is that we have radically changed the environment, but our physiology has not changed. As rich and technologically advanced have become our company, we're underneath the same vulnerable creatures that clung to each other in fear from time 60 thousand years ago.

*** Like any other feature, the genetic propensity to be desired social relations and the tendency to experience pain in situations of social isolation due to transmit genetic information contained in our cells, coded as instructions to make proteins. The expression of these genes depends on environmental circumstances, such as real as those merely perceived. Some of the proteins in the form of hormones that carry messages in the blood. These messages serve to integrate different organ systems and to coordinate behavioral responses.
One of these is the hormone epinephrine, which can inundate us with that set of feelings that we call excitement. Another small protein-l '-hormone oxytocin promotes breastfeeding, calm soothing and close intimacy. Other proteins give rise to genetically orchestrated neurotransmitters such as serotonin, which can improve our mood, or throw them into despair, depending on its concentration in the brain. Genes provide carrots and sticks chemicals that guide behavior, but depend on the sensory systems in order to really interact with the environment. The signals received from the senses lead to changes in concentration and flow of these hormones and neurotransmitters. These chemicals act as internal signals to encourage specific behaviors - and that is where the genetic instructions will eventually manifest as individual differences in anxiety levels, joviality of or sensitivity to the feelings of social isolation.
Throughout history, individuals with behavioral tendencies less well adapted to the environment have not survived or have survived only marginally, or not long enough to generate the same number of offspring of individuals with a better fit. ***

Among humans, ancestral forge ties with members of the wider group became the norm, but for different reasons according to sex. The bonds offered to the female hunter-gatherers an advantage for survival: the group meant safety, but also be able to share maternal duties while we deal with other necessary chores. Even among baboons of wild African savannah, individual differences in ability to form intimate relationships with other females have a significant effect on the survival rate of offspring (...). Among the first human beings to-male sex, frail scavengers armed only with sharpened sticks, forge bonds to form alliances became the norm for the first political benefits deriving from it (which offered better opportunities for the political dominance of coupling) and also because 'Unity is strength. But the biggest advantage of the connection and social coordination was perhaps the possibility of obtaining large amounts of concentrated proteins (...).
Assuming a normal variation in need of social relations influenzato dai geni, si può immaginare che centomila anni or sono, poniamo, un maschio potesse avere un termostato sociale regolato su un livello tanto basso da potersi accaparrare il cibo senza provare vergogna, senso di colpa o dolore. Poteva andarsene a caccia per tre giorni, trovare il posto in cui giocavano le antilopi e non tornare mai indietro. Poteva ignorare l'assenza della sua famiglia,o l'idea che potessero morire di fame. Assuefatto alla solitudine come segnale di pericolo, cacciando per sfamare solo se stesso, forse si nutriva meglio dei maschi che riportavano cibo all'accampamento e contribuivano al bene di tutti.
Tuttavia, se i suoi figli non sopravvivevano abbastanza a lungo da maturare e riprodursi e nutrire i propri figli, non sopravvivevano even his genes (even if it were not survived his tribe, his children would have been less likely to survive).
genes completely selfish and older continued to exist, but their influence in the general population was reduced to the continued decline in reproduction. Individual success was now driven by the ability to transcend self-interest and act in the interests of altri.Il selfish gene gave rise to a social brain and a different kind of social animal. "


conclude, therefore, in saying that suffer from loneliness and seeks solitude, is very similar to the prevalence of Good and Evil (ie, altruism and selfishness) that at this developmental stage of humanity to coexist in every person, even if in varying degrees, also in function of the emotions and feelings that vary in time and in different circumstances.

Best wishes
Alessandra

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BIOETHICS - Genetic engineering.



Feb 26 2010, Corriere della Sera ON LINE was published an article by Alessandra Fargas, who particularly impressed me:

NEW YORK - In future of a child can have three, four or even one hundred parents. The scientists say the Oregon National Primate Research Center, in order to eliminate the diseases that are inherited through the maternal DNA, they created a puppy di scimmia con un padre e due madri.

Il metodo da loro seguito prevede la rimozione del DNA “difettoso” dall’ovulo della madre e la sostituzione con materiale genetico da un altro ovulo femminile. Una tecnica che, almeno in teoria, un giorno potrebbe essere applicata anche agli esseri umani.

Ma l’ipotesi che in un futuro non lontano sarà possibile creare individui con un numero di genitori biologici multiplo sta già creando scompiglio in un’area che dal punto di vista legale è già nel caos. “Chi, nell’era dell’inseminazione artificiale e delle madri surrogate verrà legalmente considerato il genitore di un bambino?”, si chiede il New York Times.

"It could one day be a child with 100 parents?" Asks Adam Kolber, Professor of Law University of San Diego "

gives rise to a whole new set of bioethical issues?
Massimiliano

Masimiliano Caro,

premise that, through genetic engineering genes can be isolated, read, copied, modified, combined in different ways, or transmitted from one human being to another. Genetic engineering is used in research, medicine as well as for the development of genetically modified plants.

It is also possible to introduce specific changes in this book , come per esempio introdurvi una frase. Il DNA della cellula conterrà quindi un gene in più.

Un trasferimento di geni di questo tipo funziona anche tra esseri viventi non "imparentati". Così diventa possibile, per esempio, introdurre un gene batterico dentro il DNA di una pianta.

Come tutte le nuove tecnologie, l’ingegneria genetica suscita allo stesso tempo speranze e paure. Immaginare che grazie all’ingegneria genetica si potrà un giorno far sparire tutte le malattie o la fame nel mondo è tanto sbagliato quanto pensare che i genetisti producono dei mostri nei loro laboratori.

Composto da due sottilissimi filamenti avvolti tra di loro a formare una doppia elica, il DNA é consists of a considerable number, which varies from species to species, sequences of nitrogen bases or nucleotides (A: adenine, C: cytidine; G: guanine, T thymine, each flanked by a molecule of sugar and a phosphate) that follow one another in a fix for each individual. The two strands are coupled so that, where one appears on the letter A, is that corresponding to the T, while the letter C, is the G. To get an idea of \u200b\u200bits complexity, it is enough to think that man is composed of about three billion nucleotides, forming about one hundred thousand genes contained in chromosomes in nuclear and cytoplasmic small part in the mitochondria, in the form of a filament of length two metri, se svolto, e dello spessore di IO A° (un Amstrong equivale ad un diecimilionesimo di millimetro). Nel maggio 2000 la società biotecnologica americana Celera Genetic, ha concluso la mappatura della intera sequenza delle basi nucleotidiche del genoma umano, ponendo i presupposti per la decrittizzazione di tutti i geni, calcolati tra i trenta e i quarantamila da studi recentissimi.

Una domanda sorge, allora, spontanea: “Fino a che punto l’uomo ha diritto di manipolare il DNA, e specialmente il DNA umano?”.
Certo è che, ad esempio, in Cina non si fanno tanti scrupoli di ordine religioso e morale nell’ingegneria genetica, anche ai fini di ricerche che possono comportare notevoli ritorni economy. It seems to have already obtained HYBRID man with other animals (eg rabbits). So, we in the West we can establish the limits and prohibitions all we want, but this will not prevent that human DNA is handled the same.

Perhaps, in creation, man is part of the game as the referee is part of playing football, or how to modify the beavers with their dams, radically the environment in which they live, and the bees nell'impollinare flowers are essential, so also the man, MAYBE , the powers of intervention in altering the nature.

Best wishes.

Alessandra

Hypothyroidism Causes More Condition_symptoms

BIOETHICS - Life vegetative and living wills.



Sometimes, after a serious accident, a man is reduced to the state vegetable. We can no longer talk, move or communicate in waiting for death. Why can not we express our willingness today to when we are in such a case and give directions on what to do? Why are we forced to obey (even in those terms) to a "law" of the Church that prevents us from living and stop the suffering? They say that after death there is a life of happiness, then why these people you can not give away?



Cara Maria Teresa Maria Teresa, first, it
to clarify what a vegetative state. This is a clinical condition resulting in coma or in the terminal phase of life, may precede.
In summary, the internationally accepted definition of the vegetative state indicates a clinical condition in which the patient is awake (ie, has his eyes open, while in the coma, the eyes are always closed), but is not aware (not self-conscious and self-respect to the environment: in practice, does not communicate and does not respond to its surroundings).
Wikipedia gives a substantially correct definition: "[...] a patient in a vegetative state have lost cognitive neurological function and awareness of the environment around him, but retains the non-cognitive and sleep-wake cycle, may have spontaneous movements and opens his eyes when stimulated, but not speak or obey commands. Patients in a vegetative state may appear somewhat normal: From time to time may grimace, laugh or cry. " All this without emotional valence and willful. A simple and pure automatic reflex.

remember that, as regards the Catholic Church, the doctrine on euthanasia, is summarized in the Catechism of the Catholic Church dedicated to the fifth commandment: 2277
whatever its motives and means, direct euthanasia is to put an end to the life of the handicapped, ammalate o prossime alla morte. Essa è moralmente inaccettabile.
Così un'azione oppure un'omissione che, da sé o intenzionalmente, provoca la morte allo scopo di porre fine al dolore, costituisce un'uccisione gravemente contraria alla dignità della persona umana e al rispetto del Dio vivente, suo Creatore. L'errore di giudizio, nel quale si può essere incorsi in buona fede, non muta la natura di quest'atto omicida, sempre da condannare e da escludere.
2278 L'interruzione di procedure mediche onerose, pericolose, straordinarie o sproporzionate rispetto ai risultati attesi può essere legittima. In tal caso si ha la rinuncia all'«accanimento terapeutico». Non si vuole così procurare la morte: si accetta inability to impede it. Decisions must be taken by the patient if he is competent and able or, otherwise, by those legally entitled to, respecting the reasonable will and legitimate interests of the patient.
2279 Even if death is considered imminent, that of ordinary care owed to a sick person can not be legitimately interrupted. The use of painkillers to alleviate the suffering of the dying, even at the risk of shortening their days, can be morally worthy of human dignity if death is not willed either as an end or as a means, but only foreseen and tolerated as inevitable. Palliative care constitute a privileged of disinterested charity. In this capacity should be encouraged.

Instead, as a curiosity, note that the Dalai Lama, visiting Rome and interviewed in the case of concomitant Eluana, in a vegetative state for 17 years, has reiterated his belief on the topic:
euthanasia "should avoid it, but in special cases could make exceptions. " On Eluana: "If indeed there is no chance of recovery, to maintain that status is very expensive and families are suffering, then you could act. In general, even if a person does not walk anymore, but his body and his brain are still present, then it is better to keep a person alive, but you can do exceptions ".
care should be stopped if there is" a chance to regain consciousness and mental functions. "In Buddhism," in cases of incurable disease is a practice that allows the abandonment of consciousness from the body "; in other cases "we talk about suicide."

Here, in the opinion of Umberto Veronesi (http://www.cdbchieri.it/rassegna_stampa_2009/englaro.htm):

"The right to dispose of his life there . E 'on personal liberty enshrined in Article 13 and Article 32 of the Constitution, which states that nobody can be forced to a specific medical treatment and also Article 35 of the Code of Medical Ethics che conferma che non è consentito alcun trattamento medico contro la volontà della persona.". Sappia quindi la gente che c´è un punto fermo : nessuno può violare questo diritto e c´è chi si impegna a farlo rispettare sempre e comunque nella sua sostanza. Eluana oggi non è quella delle foto. E´ una donna di quasi quarant´anni anni, senza sorriso, senza espressione negli occhi, senza vita di relazione, senza coscienza, senza controllo di un corpo, che è ormai un involucro in disfacimento. La sua vita meravigliosa si è spenta per sempre 17 anni fa.

Fatte queste premesse, veniamo al dibattito politico in Italia.
L'argomento, "eticamente sensibile", è oggetto di posizioni differenti between a secular currents of thought, including discussions of radical Christian-based euthanasia and a strong defense of life. With regard to euthanasia
the National Bioethics Committee has expressed in December 2003 with a document, 19 pages, including an analysis of issues related to and ending with a series of recommendations, compliance with which ensures the legality of advance directives . The document states that an advance directive may not contain information "in contradiction with the positive law, the rules of medical practice, medical ethics (...) can not be forced to do anything that goes against his science and his consciousness 'and that' the right that is willing to admit the patient to direct the treatments that could be submitted, where now incapable of discernment, not a right to euthanasia, or an individual right to die that the patient can rely on in the relationship with doctor ( ...) but only the right to require doctors to suspension or non-activation of therapeutic practices even in the most extreme and tragic life support practices that the patient would have the full moral and legal right to refuse, if capable "
The document of the National Bioethics Committee also states that physicians should not only consider advance directives written on a sheet signed by the person, but also to document writing in the medical record his actions in relation to advance directives, whether they are implemented or rejected.
From time to time some cases of death or rejection of the term medical treatment (such as those of Luke and Coscioni Eluana) bring to the attention of public policy and the need to legislate on the subject clearly
Pending a law regulating the matter is in place in many Italian towns, the collection of advance treatment of citizens residing in the territory concerned. For the promoters of these initiatives and circumvent the legislation does not anticipate any legislative action, but action is needed because, in case of need, not necessary to reconstruct, in retrospect, the will of the person, as has happened in the case of Eluana.

conclude by referring to the blog post 'TRUTH' A COMPARISON:
http://nuoveteorie.blogspot.com/2009/04/vita-vegetativa-e-vita-umana-quando.html

's life It began when a human person, become the fetus, the brain is able to communicate with other human brains, whether or unconscious. After the first notice, its DNA, unchanged from conception, started editing VISA you change your brain synapses and begin to make STORAGE AND EXPERIENCE interact with the environment.

animal life (including human-type) differs from the PLANT IN RELATION TO LEARNING EXPERIENCE (the plants do not learn from each experience the same way as animals).

LIFE AND ANIMALS AND 'CHANGE INCESSANT synapses in brain and DNA (AND NOT CHANGED' DNA which remains even in an organism waiting for a transplant).

Here we are in the field of neuroscience: Eric Kandel took his Nobel in 2000 for having demonstrated, studies on the sea slug Aplysia and mice, that every new experience in learning made by a person or animal (or human) with a brain with neurons and synapses, is a network change and neuronal SINAPTICA (with new synapses, or even with simple thickening of some of the existing synapses). These changes in synaptic functions for transcription of DNA, there is also a change in the DNA, most of which are also passed on to descendants (see: http://www.psicoanalisi.it/psicoanalisi/neuroscienze/articoli/neuro4.htm) .

Obviously, there are areas of DNA that affect the variability of Mofidi the shape and functions; other changes, however, affect the very human aspect (character, phobias, intuition, complexes, archetypes, etc.).. CHANGE FOR THIS incessantly DNA (say MENTAL) is equivalent to experience and live a life COMPARABLE TO A SPIRITUAL LIFE

A dear Greeting

Alessandra