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AIDS and transfer factor: myths, certainties and realities.

At the end of the 20th century, the triumph of biology is as indisputable as that of physics was at the end of the 19th century, and so is the might of the inductive thought. Virtually all diseases have been seemingly conquered and HIV, the cause of AIDS, has been fully described ten years after the onset of the epidemic. However, the triumph of biological science is far from being complete. The toll of several diseases, such as cancer, continues to rise and the pathogenesis of AIDS remains elusive. In the realm of inductive science, the dominant paradigm can seldom be challenged in a frontal attack, especially when it is apparently successful, and only what Kuhn calls "scientific revolutions" can overthrow it. Thus, it is hardly surprising that the concept of transfer factor is considered with contempt, and the existence of the moiety improbable: over forty years after the introduction of the concept, not only its molecular structure remains unknown, but also its putative mode of action contravenes dogmas of both immunology and molecular biology. And when facts challenge established dogmas, be in religion, philosophy or science, they must be suppressed. Thus, results of heterodox research become henceforth nisi-i.e., valid unless cause is shown for rescinding them, because they challenge the prevalent paradigm. However, when observations pertain to lethal disorders, their suppression in the name of dogmas may become criminal. Because of the failure of medical science to manage the AIDS pandemic, transfer factor, which has been successfully used for treating or preventing viral infections, may today overcome a priori prejudice and rejection more swiftly. In science, as in life, certainties always end up by dying, and Copernicus' vision by replacing that of Ptolemy.

Acquired Immunodeficiency Syndrome↗

Science and "truth".

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Biological Evolution↗

God vs. science.

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Biological Evolution↗

[Know the ways? On the occasion of Hildegard's of Bingen 900th birthday].

Hildegard is regarded as one of the most important women of the Middle Ages. Her contemporaries from all over the world wrote letters to her searching for help and prayer. Universally working she wrote works about medicine, natural history, compositions of chants for the honour of God and his creation and more than three hundred letters to people all over the world including the popes and the emperor. Hildegard's work and the way she understood herself were strongly marked by vision and prophecy. Her works were of divine origin by vision and audition. Her aim was the religious interpretation of the whole universe and a Christian life in the sense of the bible. Heaven and earth, faith and natural science, medicine and religion, the human existence in all its facts and potentials, everything was a mirror of divine love to her. In her first work Scivias ("Know the Ways") she is considering on the history of creation and salvation, from the origin of the world and of man over Christ's salvation to the fulfillment at the end of times. In the centre is standing the human being as microcosm reflecting the whole world in all conditions and laws. Man is the main work of god, reflecting in his doing and thinking God's love. Man has to know the ways that means to live the life of love in all consequences including reproduction by creating a new human being for the praise of God.

Germany↗

Making Muslim babies: IVF and gamete donation in Sunni versus Shi'a Islam.

Medical anthropological research on science, biotechnology, and religion has focused on the "local moral worlds" of men and women as they make difficult decisions regarding their health and the beginnings and endings of human life. This paper focuses on the local moral worlds of infertile Muslims as they attempt to make, in the religiously correct fashion, Muslim babies at in vitro fertilization (IVF) clinics in Egypt and Lebanon. As early as 1980, authoritative fatwas issued from Egypt's famed Al-Azhar University suggested that IVF and similar technologies are permissible as long as they do not involve any form of third-party donation (of sperm, eggs, embryos, or uteruses). Since the late 1990s, however, divergences in opinion over third-party gamete donation have occurred between Sunni and Shi'ite Muslims, with Iran's leading ayatollah permitting gamete donation under certain conditions. This Iranian fatwa has had profound implications for the country of Lebanon, where a Shi'ite majority also seeks IVF services. Based on three periods of ethnographic research in Egyptian and Lebanese IVF clinics, this paper explores official and unofficial religious discourses surrounding the practice of IVF and third-party donation in the Muslim world, as well as the gender implications of gamete donation for Muslim marriages.

Attitude to Health↗

The role of Austrian physicians and Prof. Joseph Hyrtl (1810-1894) on modernization of Ottoman-Turkish medicine.

Medical schools have a long history in Ottoman-Turkish medical education. At Ottoman medical schools (medreses), education has been given to students regularly. But because of social dogma and oppression of religion on the science of human anatomy they could not get a chance to improve for centuries. Traditionally, Ottoman-Turkish medical education was shaped under the influence of Galenos (129-200) and Avicenna (980-1037). These influences continued until the beginning of the 19th century. In this period, Avicenna's most famous medical book "Kanun-i fit-tip" was a main anatomy textbook in medical education of the eleventh century. Modernization of educational systems in the Ottoman Empire started during the reign of Sultan Selim the 3rd (1789-1807) and modern anatomy in Ottoman-Turkish Medicine has flourished following the Austrian physicians. Today's Department of Anatomy at Istanbul Medical School of the Istanbul University is a continuation of Galatasaray Medical School which was the first medical school achieving the western educational level.

Anatomy↗

Toward a genealogy of culture.

Using psychoanalytic theory, this paper attempts to trace the natural history of the phenomenon designated as Culture. It postulates that psychoanalysis, a product of the Hegelian philosophical revolution, is still one of the best instruments to understand Culture. It traces the origins of culture as postulated by Freud and the pioneer anthropologists and its course from early and evolved religion through humanism, science, and finally postmodernism. It emphasizes the dialectical concepts in psychoanalysis and reviews summarily those psychoanalysts that, according to the author, have had a major impact on the study of culture: Freud, Horney, and Lacan.

Culture↗