Some insight for leaves

Leaves are in charge of respiration in plants. They consist of the main mechanism producing food for plants, using sunlight via photosynthesis through which food for many more organisms, animals, and humans are provided. Having been assigned to convert solar energy to food, which they’ve been doing for millions, perhaps billions, of years, plants have been a significant instrument for sustaining life on or planet. It is as if plants turn their leaves upward in prayer to ask for food on behalf of all living things.

Morphology of a leaf

Leaves are composed of three sections: the base, blade, and petiole. The blade is the most important part of the leaf; it is wide and flat. The exact shape of leaves vary according to climate, geographical conditions, life span and risk of consumption by other organisms. In tropical climates, the blade is often very wide. In drier climates, it is usually smaller, in order to reduce water loss.

Leaves of some plants undergo a transformation called “metamorphosis” to fulfill different tasks. For example, some leaves have a thorny shape and protect the plant form herbivorous animals. Some leaves are designed to store water, and some are converted into a trap in order to capture insects to nourish the plant.

On the cross section of a leaf, one can observe that four layers constitute the inner part. The first one is the epidermis, which covers the leaf from top to bottom. This layer protects the leaf against external elements and is lined with a waterproof, waxy substance.

The palisade parenchyma is located on the upper side of the inner tissue and it houses chloroplast rich cells, which are lined up densely and carry out photosynthesis. The spongy layer under the palisade tissue forms the intercellular air spaces and this layer is responsible for the respiration of the plant.

For photosynthesis to occur, the leaf needs to receive the maximum amount of sunlight. The sun must hit the leaf at a perpendicular angle; thus, the leaf must be amply wide and must sit level. Because the sun hits different latitudes at different angles, plants have branches of different lengths facing different directions, and leaves have different curvatures. Furthermore, leaves are also lined up in a way so as not to block the sun’s rays. For this to happen, it is required for the leaf base to be thin and the leaves to be lined up in a spiral fashion that enables both lower and higher ones to harvest sunlight in the most efficient way. This type of arrangement exemplifies the golden ratio, which is observed among many structures in nature.

Each leaf sprouts at an angle of either 222.5 or 137.5, derived from division of 360 degrees, from the previous leaf under. This spiral leaf growth provides them with the most suitable place to harvest sunlight maximally. This way the gaps around branches are minimized and a maximum number of leaves is positioned without reducing the light capture capacity of the plant.

Seasons and leaves

Plants work like factories during spring and summer, producing a great deal of food through photosynthesis. Some of these foods help the plant grow and some are stored as starch for winter. With the onset of autumn, a majority of plants outside tropical zones go through hibernation, like many organisms do, and enter a dormant period. In order for plants, like trees and bushes, to survive the cold, their leaves are shed to minimize their surface area and conserve energy. Perennial green plants lose their aerial parts, too, including stems and leaves, and hibernate underground as roots, bulbs, and tubers. They sprout back from their roots once spring brings warmer weather.

Many leaves begin to fade and fall once autumn arrives. The leaves of some hardy plants – like cypress, pine, and spruce trees – continue to function through winter. In some of these trees, like the bay tree and the Indian sandalwood, there are protective layers covering the leaves against the cold. Other leaves, like pine needles, are created in a spiny shape to resist the cold.

Colors of autumn

Leaves seem green during the spring and summer months because the chlorophyll found in them absorbs all wavelengths other than green. The other major pigments found in leaves are carotene (orange) and xanthophylls (yellow). These two pigments are the most common pigments in nature.

As autumn approaches, and photosynthesis begins to end, chlorophyll starts to degrade and the other pigments begin to show. Thus, leaves turn yellow and bright red.

As the weather gets colder, the chloroplasts that are near the leaf’s bottom are broken apart, and sugar levels begin to elevate. The sugars produced during this season accumulate in the leaves day by day due to lower photosynthetic speed and reduced transportation to other parts of the plant. These sugars are converted into anthocyanins. At first, leaves appear yellow. A couple weeks before they fall, most leaves shift from yellow to red. Under abundant sunlight, due to concentrated anthocyanins, leaves seem brighter and more colorful – and thus red. Once the live tissues die completely, all leaves turn brown. This is due to the high concentration of tannin.

Leaf color varies not only because of plant genetics and external factors, but also because of climate. Temperature, humidity, soil composition, and levels of sun exposure all affect color. There is a higher degree of color change in the leaves of trees that grow in lower temperatures.

The composition of soil plays a major role in the color of leaves. Leaves that turn yellow early indicate a nitrogen shortage; on the other hand, the presence of a strong red color indicates very acidic soil. A high alkaline ratio is present in places where leaves are purple.

Walking among fallen leaves and the colorful scenery in a forest in autumn can trigger unique emotions. Depending on the psychological state of a person, the colors of autumn sometimes remind us about the briefness of this world, but they can also hint at the infinite life to come.

The motifs and patterns of leaves

Receiving sufficient sunlight is a significant matter for leaves. Therefore, they are created differently. No two plant leaves are the same.

Some of the leaves are simple and some are compounds. According to their arrangements, opposite, alternate, whorled, and rowed forms exist. Leaf blades can be ovals, kidneys, triangles, or even hearts. Edges can be smooth, serrated, toothed, or lobed. Leaf veins can also have many different motifs.

Each plant species has its own leaf motif. The alfalfa leaf has a triple pattern of specific angles; walnut leaves have an opposite arrangement of eight to ten. A hand-like motif, like the fingers of a praying hand, formed of seven leaves, can be observed on chestnut trees.

In a world of relativities, however, 100 is not immune to varying perceptions. For the young, it is as far as the horizon; for the old, it is as if just around the corner. Maybe it’s not the most pleasing age to aspire to. Some years feel like a century by themselves, especially when so many events are compressed into them. 100, for an institution, is a signpost that proves a level of maturity, establishment, and depth of foundation. But 100 is also a promise for the future.

Here comes the 100th issue of The Fountain (hence you now know why so many words on the number 100!). For a daily newspaper or a weekly magazine, the 100th issue is not the biggest target to strive for. But for a periodical like The Fountain – which publishes serious content on various disciplines while trying to maintain a perspective and level of discourse about issues that pertain to all fellow human citizens, the brothers and sisters of a global home – 100 is not an insignificant number to reach. For over two decades, The Fountain has always chosen to stay above the fray of day-to-day events, temporary politics, or issues that are irrelevant to others. We have been selective in what we publish and tried to ensure content of universal appeal yet with an awareness of differences and respect for local diversities in color, language, culture, and faith.

In this 100th issue, we invite our dedicated readers to write on their takes on The Fountain. Write in 100 words on what The Fountain stands for in your life. What do you understand of its message? How do you think it is different than another publication? Write your life philosophy based on where you stand vis-à-vis The Fountain’s message. Do your best to reach or limit your writing to 100 words, but your reflection does not have to be the exact number. There will be surprise gifts and recognition for participants. Follow our website and social media announcements regarding the deadline and how to submit your work.

In this issue, we continue with Dr. Beecher’s second part on nation and the construction of self identity, the first part of which received positive feedback in the previous issue. His work is complemented by Dr. Kavi’s research on identity and its relationship with religion and culture. Dr. Aydin’s article on memetics is an additional contribution to this issue laying down some perspective on questions such as “How does the mind work? How do humans learn and develop? How does culture form and transfer to future generations?” The lead article sweeps over these issues with a more profoundly human twist on human life, which we are obliged to travel” for the sake of finding ourselves and realizing our true essence. As The Fountain hits 100, it’s a good time to reflect on where we all are in that journey.

Interfaith dialogue has been a very controversial issue and there have been a lot of discussions about it: its necessity, rationale, and success (Kurucan 2006). These questions have made it obvious that people are not aware of the real meaning of interfaith dialogue.

Perelman and Olbrechts- Tyteca (1969) explain dialogue as follows: “… (it) is not supposed to be a debate … but rather a discussion in which the interlocutors search honestly and without bias for the best solution to a controversial problem” (196, 37). Related to this description, Gulen (2000) describes interfaith dialogue as “… seek(ing) to realize religion’s basic oneness and unity, and the universality of belief. Religion embraces all beliefs and races in brotherhood, and exalts love, respect, tolerance, forgiveness, mercy, human rights, peace, brotherhood, and freedom via its Prophets” (The Fountain, September 2000). These descriptions bring out another question: how useful and beneficial can interfaith dialogue be in solving problems?

Interfaith dialogue does not aim to change the ideas of people about their religions or faiths, but seeks to find common ground between religions, to focus on communities, and through an emphasis on harmony and peace, find solutions to many of our common problems. In fact, one of the reasons for interfaith dialogue is to “provide an atmosphere of freedom” (Kurucan 2006, 17).

Another major proponent of dialogue was Seyyed Hossein Nasr, a professor of Islamic studies at George Washington University. When he visited the Vatican in 1977 in a delegation, Nasr highlighted five areas that Christianity and Islam can work together to make the world better. These five areas are “dangers of modern technocracy and ecological ruin, energy crises, youth problems and decadence of morality and faith” (Kot 2009). In addition, Rev. Allman states, “The ability to discuss our religious and cultural differences is more than an ‘extra-curricular activity’; it is a skill which is vital for participants in democracy, especially a democratic society such as ours, which is filled with people whose differences are deep and complex” (The Network, 1999).

These statements show the importance of interfaith dialogue for the improvement of humanity and the goodwill of societies. Pinto (2003) highlights the role of interfaith dialogue in today’s society as “…an inevitable fact of our being-with-other-faiths.”

In connection to this, Swidler et al. (2007) state that, “In the past, during the age of divergence, we could live in isolation from each other; we could ignore each other. Now, in the age of convergence, we are forced to live in one world. We increasingly live in a global village” (Stress added, p.1).

Today most of the common reasons for dispute between religions, or between people of different religions, are that they do not understand one another’s beliefs or ideas (Baum 2011). Interfaith dialogue meetings, panels, conferences help these misconceptions and unfamiliarity disappear. And the result of such dialogues can be tremendous. As Smock states, “… when two or more faiths come together to explore or promote the possibility of peace, the effects can be especially potent” (viii).

The benefits of interfaith dialogue are obvious but still it is not an easy work. Once again, Smock (2002) highlights that “interfaith dialogue is a difficult, often painful endeavor” (viii). There are some prerequisites for interfaith dialogue to be successful. Swidler (2003) categorizes them as:

“1) an openness to learn from the other. 2) knowledge of one’s own tradition. 3) a similarly disposed and knowledgeable dialogue partner from the other tradition” (p. 12).

The importance of each prerequisite will be explained in detailed below.

Ingredients for a successful interfaith dialogue meeting

1) The most important component of interfaith dialogue is to remember the real meaning of dialogue. It is a two-way discussion that requires respect and understanding. This component may seem very simple to understand but it is very easy to forget. Swidler (2007) states that, “If this basic goal is kept fixed in view and acted on with imagination, creative and fruitful dialogue – and a growing transformation of each participant’s life and that of their communities – will follow” (p. 19). So for better results out of interfaith dialogue, the real meaning of dialogue should not be forgotten. Be sure to explain dialogue as “… a discussion in which the interlocutors search honestly and without bias for the best solution to a controversial problem” (Perelman and Olbrechts- Tyteca, 1969, 37).

2) In these meetings, participants must be aware of the fact that all of the participants are from different religious and cultural backgrounds, so interfaith dialogue is based on understanding and respecting all participants. In interfaith dialogue, none of the participants should try to discredit or question the belief system of the other participants.

3) Smock (2002) writes that stating the purpose of the meeting very clearly and choosing the right participants goes a long way towards determining the success of a dialogue. The purpose of the meeting should be decided by the participants before the meetings, very clearly and in detail.

4) While describing how to start dialogue, Bohme et al. (1991) state that suspension is an important part of dialogue. Listening to the other participants is a compulsory part of the process. During these meetings, all of the participants should be free of their biases and be open to understanding and recognizing new perspectives. Interfaith dialogue meetings are great ways to learn about different religions and different thoughts.

5) It should not be forgotten that in these meetings, we come together as people, not as belief systems, but these meetings provide an incredible opportunity to learn about, discuss, and understand other religions. “… the dialogue among the world’s religions and traditions should lead to a better mutual knowledge and understanding, and an exchange of the mutual values as an enrichment of one’s own faith and of the faith of the others” (Cosijns & Braybrooke, 2008, 55-56). However, a problem or mistake made in the meetings should not be used to generalize about a whole belief system. Kurucan (2006) states that by interfaith dialogue, “We refer to dialogue between the people of different religions” (17). So people in these meetings should not be seen as categories, sole representatives of their religions, but they should be seen as individual people, with their strengths and flaws – just like all of us.

6) Interfaith dialogue aims to find solutions to the problems of the world and other people by focusing on the similarities between belief systems. It does not focus on the differences and controversial issues.

7) Smock (2002) states that one-time interfaith dialogue meetings cannot be very useful, so there should be some follow-up sessions to enforce the benefits of the meetings.

8) In addition, it would be a good idea to learn about the religious practices of the other participants, see the differences between your own understandings, and be very careful about these differences during the dialogue process. Crowley (2006) states that setting the stasis – the parts that the participants may have different ideas about – is an important part of civil discussion. In interfaith dialogue, being aware of the stasis is important, so as not to offend the other participants.

9) No exclusives and no syncretism. Abu-Nimer et al. (2007) state that in interfaith dialogues, no religion should be excluded. This would be a huge handicap for the success of interfaith dialogue. Abu-Nimer et al. (2007) also highlights that trying to synchronize all religions into one can be just as dangerous as exclusiveness. As stated above, it is very crucial to accept all religions and religious people in their own belief system.

10) Dialogue can only happen between equals. If a religious group sees one group as inferior or even superior to another, no dialogue can happen. There cannot be sharing and understanding between the groups, which is the main aim of any interfaith dialogue.

Interfaith dialogue is an important concept in the globalized world. People from different religions live side by side in the globalized village and there are tons of problems that human beings face today. These interfaith groups are very crucial for a world in which “every day, almost 16,000 children die from hunger-related causes. That’s one child every five seconds” (www.bread.org). The role of the interfaith dialogue in solving these problems cannot be underestimated. Smock (2002) states that “while religion can and does contribute to violent conflicts, it can be a powerful factor struggling for peace and reconciliation (viii).

References

• Abu-Nimer, M. & Khoury, A. & Welty, E. 2007. Unity in diversity: Interfaith dialogue in the Middle East. Washington, DC: United States Institute of Peace.
• Bohm, D. & Factor, D. & Garrett, P. 1991. Dialogue: A Proposal. Retrieved from http://www.david-bohm.net/dialogue/dialogue_proposal.html
• Cosijns L.F. & Braybrooke , M. 2008. Dialogue among the faith communities. Lanham, MA: Hamilton Books.
• Crowley, S. 2006. Toward a civil discourse: Rhetoric and Fundamentalism. Pittsburg, PA: University of Pittsburg Press
• Gulen, M.F. 2000. “Necessity of interfaith dialog.” The Fountain Magazine. Issue 31.
• Kot, Z. 2009. “Muslim-Christian relations: The traditionalist interfaith dialogue” (Unpublished master thesis) George Washington University, Washington, DC.
• Kurucan, A. 2006. Nicin Diyalog: Diyalogun temelleri. Uskudar, Istanbul: Isik Yayinlari
• Perelman C.H. & Olbrechts- Tyteca, L. 1969. The new rhetoric: A treatise on argumentation. Notre Dame, IN: University of Notre Dame Press.
• Pinto, H. 2003. Faucault, Christianity and interfaith dialogue. New York, NY: Routledge Publications
• Smock, D. R. 2002. Interfaith Dialogue and Peacebuilding. Washington, DC: United States Institute of Peace.
• Swidler, L. & Duran, K. & Firestone, R. 2007. Trialogue: Jews, Christians and Muslims in Dialogue. New London, CT: Twenty-Third Publications.

In fact, such a journey is not specific to humanity: all creatures come into being in order to go through a difficult journey according to their level. And then they keep flowing into different molds and undergoing constant transformations until they reach their own identity; sometimes, they even transform into a second existence. They do this through pain, suffering, death, and resurrection, a few times in every moment.

Water cannot vaporize and attain purity without the challenge of the heat; a seed cannot sprout and rise to a higher life form without cracking and decomposing. Rivers cascade down and hit rocks to become as pure as the raindrops of a cloud. Spring does not come without winter. Even if it did, it would not be appreciated. Gold owes its value and brightness, and steel owes its hardness and durability, to the melting pots they were formed in. A bone dry land revives and serves as a bed for thousands of flowers in proportion to the amount of lightning flashing over it. Darkness cocoons light in its bosom, to its own disadvantage. Winter always weaves its canvas for the benefit of spring. Hence, a spring follows every winter, and a day follows every night. Deaths are for resurrection, and sufferings are for attaining a more beautiful life. By dying and resurrecting thousands of times throughout their lives, individuals are freed from the dark and deceiving pressures of the “ego” and reach eternity in their soul. A community ripens, matures, and attains immortality through the sufferings it undergoes and by clawing its way against the troubles it faces.

What a pleasure it is to die and resurrect time and again in order to attain eternal existence! How enjoyable it is to consider every blow a warning, telling us to come to our senses! What a great heroism it is to maintain hope and embrace the future in the face of so many misfortunes! Those who live their lives with faith and consciousness fly away through this journey of tribulations with wings of hope, under the bright light of their thoughts, through this land of trials and its seas of pus and blood. They are aware that they have come here to be distilled and purified. And they know that they can be skinned like the great Sufi Nesimi (d. 1417) or executed like Mansur (d. 922). Since they welcome both divine wrath and grace, and since they see the cure within the affliction, they watch what befalls them with pleasure and admiration, and they never panic. Every new misfortune becomes a plectrum, sounding out different tunes in their hearts and invigorating them with fresh excitements. For them, sufferings are no different than snowstorms on high mountaintops. They are nothing unusual. We can even say that living without suffering at all becomes an irresistible torment for them; it would mean their death. This is particularly true if their people are suffering and their values are being destroyed!

The most glorious servants of God did not spend a moment without suffering with such concerns. The same can be said for those who guided their nations to light: Imam Abu Hanifa (d. 767), one of the immortal guides of humanity with his fresh ideas and well-placed comments, was subjected to a raw deal and thrown into prison; he endured a life of suffering. Ahmad ibn Hanbal (d. 855) was mistreated like a worthless person and underwent the meanest tortures – and this lasted for years! Sarahsi (d. 1096) wrote his masterpiece Al-Mabsut in the bottom of the well in which he was imprisoned. And there were many more who suffered …

As those mature souls were subjected to tortures, as if they were being squeezed in presses, their blessed heads reached the realms beyond the heavens, and they became infinite sources of light with their enlightened hearts on the path to the revival of their people. People like Campanella (d. 1639), Cervantes (d. 1616), and Dostoyevsky (d. 1881) discovered themselves in captivity and reached immortality in the hearts of their people.

Everybody who bears the thought of serving humanity must know that the duty is sacred; the journey is long; the roads are steep; and different evils await them on this road. At every corner they will face death. They will be insulted, as if they were contemptible criminals, and most of the time they will be deprived of their right to live like human beings. They should be dedicated to this blessed cause with such awareness. Otherwise, some immature and heedless souls might change their course and direction due to petty hardships and deprivations.

O, you lazy soul! You expect it to rain without any thunder; you expect greenery without any seeds being cracked and no grains being sacrificed! You expect mothers to deliver babies, but without any labor pains! Namely, you expect the general course of divine destiny and order, in spite of its splendid wisdom, to be shaped according to your personal considerations. No! You have not come to this world for fun, for living according to your fancies and fantasies. You have come for the sake of realizing your inherent human potentials and cultivating the exalted qualities in your essence, for the sake of your inner enlightenment. So that you may become a mirror to reflect the divine, you will be put into melting pots many times over and burned in fire; you will be pushed through barrels of needles and undergo many trials!

These are the rules of the way, and the rest is futile and deceptive!

“Do not, then, be faint of heart, nor grieve,
For you are always the superior side if you are (true) believers.”

Here is the reviving breath to cure hearts!

The human cerebrum is divided into two hemispheres, the right and left. These sides are not identical to one another in structure or function. The right hemisphere is in charge of coordinating functions related to the left side of the body, and the left part of the brain controls the right side of the body. To date, science hasn’t been able to explain the reason for this split.

There are other differences between the hemispheres, including functions like speech and motor skills. For example, in 90% of people, speech and hand skills are centered in the left hemisphere. However, skills such as drawing, architecture, or sense of perspective – skills that are spatial and dimensional – are dominated by the right hemisphere. While the two hemispheres are employed for various tasks, they communicate with each other. For this to happen, a structure called the corpus callosum, which contains only axons as nerve extensions, is placed between the two hemispheres and enables the transfer of information. For instance, if a needle sticks your left hand, this is perceived by the right hemisphere. In patients where the corpus callosum is missing or disconnected, when an image of a red apple is shown with the left eye closed and again with the right eye shut, the patient will report having seen no apple.

The lack of a corpus callosum is rarely encountered as a birth defect (corpus callosum agenesis). In this instance, there is rarely a deficiency when it comes to movements and sensory receptions. Activities such as speaking, standing, balancing, walking and running are almost similar to normal levels.

In the case of epilepsy, an abnormal electric current is observed in the cerebrum. The corpus callosum can be cut by surgery, disconnecting the two hemispheres in order to prevent the dispersal and transfer of abnormal electricity to the other hemisphere of the brain.

These days, this surgery is not implemented unless necessary. Obviously, performing this surgery means communication between the two hemispheres is interrupted; the tasks that are assigned to the right brain remain only in the right and the ones assigned to the left brain stay in the left. This can complicate basic motor skills. For instance, if a person wants to write or throw a ball with two hands, this task is first planned in the left hemisphere, then it is transferred to the motor-skill regions found in both hemispheres via the corpus callosum. These skills are developed via both sides of the brain and our hands, and usually one hand is better in these skills than the other. Because the left brain is usually dominant, most people are right handed.

Schizophrenia is a permanent psychiatric disease that affects a person’s emotions, thoughts, and behaviors. It means being split-minded, or the separation of the mind (in Greek, schizo means split, or divided, and phrenos means mind). In schizophrenia, the coordination between the hemispheres is disrupted and the two hemispheres intervene simultaneously to solve the same problem. Briefly, it may not cause a problem if a specific task requires only one hemisphere to be in charge; however, complications arise when both hemispheres try to solve the same job. In schizophrenic patients, it has been reported that a problem exists in the corpus callosum; therefore, communications are hindered between them. This results in a disruption.

At this point, some questions may arise. Why is our body controlled by two brain regions that have different jobs? Why do these two hemispheres communicate? What would happen if our brain was not built in two parts?

It’s hard to give answers to these questions. Sometimes, we end up with nothing to say but, “if God creates in this way, then it must be in the most beautiful form.” There is nothing useless, extra and unnecessary in the human body. But the following can be hypothesized regarding the two sided functioning of the brain: cerebral hemorrhages always occur in only one side of the brain. Speech is lost if the left side is injured, and spatial and geometrical skills are lost when the right side is injured. Therefore, maybe while a function is lost on one side, the functions of the other side are conserved.

Though the different hemispheres of the brain are in charge of different functions, they successfully fulfill their duty to activate our bodily functions through constant communication. Despite continuing clinical studies, the full extent of the brain’s power remains mysterious. Its incredible design, which allows the body to function so perfectly, is a sign of humanity’s remarkable architecture.

MicroRNAs as tiny regulators with big roles

Tiny RNAs, known as microRNAs, have been shown to regulate many components of the body’s cellular machinery. They are called microRNAs because they are only 22 nucleotides in size (compared to the 2200 nucleotide-long messenger RNA). Amazingly, these small non-coding RNAs can turn off the translation of their target genes. They act as control switches by targeting the 3′ untranslated regions of messenger RNAs (mRNA) for translational repression or cleavage, thus resulting in a reduction of protein levels. Because each microRNAs can regulate hundreds of messenger RNAs, there are probably few cellular processes not affected by microRNAs. For instance, microRNAs have recently emerged as playing important roles in a variety of cellular processes, such as heart development, stem cells, insulin secretion, and cholesterol synthesis. MicroRNAs were first discovered in worms more than 20 years ago. For many years, scientists thought that DNA was transcribed to RNA, and then translated to protein. Those proteins are major regulators in the cell. Now, they appreciate that there are more levels of control and a number of non-coding RNAs that regulate the level of cellular components. About one thousand microRNA genes have been discovered in the human genome. This makes the microRNAs one of the most abundant classes of regulatory genes. As a result of the discovery of this new and major level of regulation in the cell, Dr. Andrew Z. Fire and Dr. Craig C. Mello were awarded the 2006 Nobel Prize in Physiology or Medicine.

MicroRNA biogenesis

Unlike other RNAs, the production of microRNAs is quite different. As depicted in figure 1, the generation and activity of microRNAs requires special microprocessors, known as RNA polymerase II, Drosha, Exportin, Dicer, and RISC complex. RNA polymerase II transcribes (reads the microRNA DNA code) primary microRNA transcripts; then the Drosha process transforms primary microRNA into precursor microRNA in the nucleus. For activity and further processing, precursor microRNA are exported into cytoplasm by Exportin. In the cytoplasm, Dicer cuts precursor microRNA and generates mature 22 nucleotide long microRNA. Then, mature microRNA are incorporated into the RNA inducible silencing complex (RISC) where they target messenger RNAs (mRNA), either for degradation or translational repression. Even though there are extensive studies on microRNAs, it is still mostly unknown how microRNAs target specificity is determined and how they target messenger RNAs for mRNA degradation or translational repression. For a functional microRNA in the cell, it is amazing that a series of microprocessors should take place. They recognize different microRNAs as substrates and do their job as they are supposed to. It seems that the existence and regulation of microRNA processing abilities cannot be by mere chance.

MicroRNAs as therapeutics

MicroRNAs are considered “fine tuners” of cellular processes because of their subtle effects on their targets. However, because microRNAs can target a number of genes and genetic pathways, the study of microRNAs and their regulation and role in diseases is highly promising in terms of developing new therapeutic approaches. Treatments by targeting microRNAs using microRNA inhibitors (antisense RNA nucleotides) are under intense study and several of them have been shown to be effective in animal models. A MicroRNA known as miR-122, for instance, has been shown to regulate cholesterol levels. Scientists targeted this liver-specific microRNA by using a microRNA inhibitor and they found that the downregulation of miR-122 resulted in a 40% decrease in cholesterol levels in the blood.

MicroRNAs in cancer therapy

With the discovery of new and better tools to detect and manipulate microRNA levels in cell cultures and tissues, researchers are now attempting to identify the specific features of each microRNA and their role in cancer and other devastating diseases. There are some microRNAs that are highly correlated with cancer formation. Cancer is cellular anarchy characterized by a proliferation of cells without control. A group of miRNAs known as the miR-17-92 family have been found to increase, and their higher levels result in cancer formation as found in some lymphomas and solid tumors. It is believed that better understanding and use of microRNAs or microRNA inhibitors could enable doctors to treat diseases like cancer. In the near future, microRNA studies are also expected to provide early detection of progressive diseases, better markers for cancer initiation, and cancer specific drug selections.

MicroRNAs as cancer drug boosters

The most straightforward application of microRNA research has been cancer chemotherapies. The potential of use of microRNA applications to increase the effectiveness of current cancer drugs seems highly likely. Companies and universities are looking for microRNA partners to increase the effects of drugs like Taxol, which is currently used in chemotherapy. Taxol, for example, currently works for about 30% of lung cancer patients. But, if we can find a microRNA partner with that drug to make it 40%, it will mean saving thousands of lives. This is a hopeful sign for the future of cancer treatment. On the other hand, it is known that in the case of any chemotherapy, there are unwanted side effects. Although use of higher dose of drug will kill more tumors, the side effects of this drug will cause other issues. Discovery of partners like microRNAs that boost the effectiveness of cancer drugs or decrease side effects can help to treat more patients or help them overcome unwanted side effects.

Taking microRNAs to the heart of the matter

Heart diseases represent the primary cause of death in developed countries. Recent studies have identified microRNAs associated with heart diseases, including cardiac hypertrophy, heart failure (inability of the heart to pump sufficient blood to the organism), and myocardial infarction (the death of the cardiac muscle resulting from interruption of the blood supply). Mir-1 expression levels, for example, are low in human heart disease and it is known to regulate Hand2, a protein required for the growth of heart muscle cells. The levels of another microRNA, called miR-21, have consistently increased through cardiac stress and have been shown to regulate cardiac growth as well. Importantly, miR-133 is believed to repress cardiac hypertrophy, thus the use of synthetic miR-133 molecules is possible as a therapeutic for patients with pathological hypertrophy. However, more studies to understand heart-associated miRNAs are needed in order to have clinical trials for the treatment of heart diseases.

Figure 2. MicroRNAs in the heart. Recent studies have identified microRNAs that are associated with heart diseases, including arrhythmic heartbeat (Arrhythmias), cardiac hypertrophy (enlarged heart), septation defect, and cardiac muscle overgrowth (myocyte hyperplasia).

Micromanaging insulin secretion

MicroRNAs are also associated with the onset of diabetes. Diabetes affects about 23.6 million people in the United States. It can lead to serious health issues and even early death. Diabetes is marked by high levels of blood glucose (also called blood sugar). Complications of the disease are due to defects in insulin production and insulin action. Insulin is among the major regulators of sugar levels in the blood. The human genome contains a number of microRNA genes, whose functions are only beginning to come to light. One such microRNA, miR-375, is already implicated in the secretion of insulin from pancreatic cells, thus it represents a novel pharmacological target for the treatment of diabetes.

The mentioned cases above are examples of the tiny RNAs which regulate cellular processes. The loss of the control in such a small component of the cellular machinery can lead to serious problems, like cancer. To use a metaphor, the regular and healthy government of a state does not allow for the presence of multiple governors. Similarly, regulatory tiny RNAs require a controller who knows how the human body works at the macro and micro levels. This forces us to consider that whomever is controlling the human body must be all sustaining and all knowing. With each new scientific breakthrough, the wisdom of creation becomes more and more apparent. The field of miRNAs is a young research area. New discoveries about microRNAs have brought us new hopes for novel therapies to human diseases. However, future discoveries are required before these therapies can be used in a clinical setting.

Resources

• Qur’an: The Family of Imran 191 and The Cow 255.
• Caldas & Brenton. “Sizing up microRNAs as cancer genes”. Nature, 2005.
• Scott M. Hammond. “MicroRNA therapeutics: a new niche for antisense nucleic acids” Trends in Molecular Medicine, 2006.
• Rooij et al. “Toward MicroRNA–Based Therapeutics for Heart Disease” Circulation Research, 2008.
• National Diabetes Statistics, 2007. Retrived from http://diabetes.niddk.nih.gov/DM/PUBS/statistics/
• ScienceDaily. Not ‘Junk DNA’ After All: Tiny RNAs Play Big Role Controlling Genes. 2007.
• Callis & Wang. Taking microRNAs to heart. Trends in Molecular Medicine. 2008.
• Poy et al. A pancreatic islet-specific microRNA regulates insulin secretion. Nature,2004.
• Average mRNA length: B. Lewin, Genes 5, Table 2-2. Oxford University Press.
• MicroRNA biogenesis figure: http://content.nejm.org/content/vol359/issue25/images/large/14f1.jpeg

When will I learn to embrace every moment,
to surrender everything to God?

I hear you waiting for an answer.
Perhaps when waiting
has also been surrendered
and there is only one
person writing and reading these words,
my Love will be complete.

Nobel laureate Daniel Kahneman’s work on intuition reveals an important categorization of human thinking: one takes place effortlessly, immediately after the stimulus and without the command or approval of the self; the other one takes time and effort, and requires approval and guidance from deeper consciousness. The former is called System 1, or fast thinking, and the latter is called System 2, or slow thinking^[2].

System 1 handles basic tasks like walking, breathing, and calculations like determining the value of 2 x 2, while System 2 takes on more complicated, abstract decision making tasks, such as recognizing a face that hasn’t been seen for a long time, making investment decisions, and calculations such as multiplying multiple digit numbers, e.g., 435 x 23. Many of our mistakes, Kahneman says, occur when exhaustion or other factors cause System 1 to do jobs better suited for System 2.

System 1 thinking is highly prone to error and it usually results in mistakes, most of which can be avoided if System 2 thinking is employed. Each individual is responsible for determining if a situation calls for fast or slow thinking. Age, education, and economic and social status have effects on whether System 1 and System 2 are employed properly.

When System 1 and System 2 thinking mechanisms are considered in the social context, it provides a whole new dimension in analyzing social issues, their solutions and public policies. Although System 1 and System 2 thinking are pertinent to individuals, society in general may be greatly affected by how people in decision and/or policy making positions employ those systems, since such decisions, good or bad, are consequential with regards to their likely impact on the betterment of society.

Kahneman’s study gives us a good understanding of the mechanisms employed in the human decision making process. Various factors that cause people to use System 1 when System 2 is a better fit have been studied; however, what motivates people using System 2 remains opaque, despite its crucial role in our personal life and in society at large.

When Kahneman was asked what the simplest, most straightforward advice he would give to someone who wants to make sure they are not ceding certain, important System 2 decisions and calculations to System 1, his answer was, “Slow down, sleep on it, and ask your most brutal and least empathetic close friends … who understand your feeling but are not overly impressed by them”^[3].

Such discoveries of human behavioral patterns remind us of a tradition that has been promoted throughout history in sacred texts and the works of scholars. This tradition is called consultation. The theological motivation for the institution of consultation is the result of one’s acceptance of his/her limits and/or humbleness, and the hope that thanks to this acceptance of not knowing all the aspects of a subject, God, the All-Knowing, will show the right way and lead him/her to the path that is best.

The Proverbs refer to persons who do things with counsel as prudent men: “Among the proud there are always contentions: but they that do all things with counsel, are ruled by wisdom”^[4]. The significance of consultation is made obvious in the Qur’an by naming a chapter Consultation (Ash-Shura); the chapter emphasizes the role of consultation in personal and social life [5]. Another verse suggests utilizing consultation in public affairs^[6].

The prominent 20th century scholar Said Nursi makes a point on consultation in his unique way: “… each individual in a true, sincere union can also see with the eyes of other brothers and sisters, and hear with their ears. It is as if each of the ten persons in true solidarity and unity has the value and power of seeing with twenty eyes, thinking with ten intellects, hearing with twenty ears …”^[7].

System 1 thinking has greater control over our judgments, especially in the presence of intense emotions such as excitement and anger. It is not uncommon that we regret the promises we make within the excitement of a moment or the things we say when we are angry. Abu Dharr reported something along these lines: Prophet Muhammad, peace be upon him, said to us, “If one of you is angry when he is standing, let him sit down so that the anger will leave him; otherwise, let him lie down”^[8]. Changes such as switching positions can buy just enough time for System 2 to kick in. The devil is in details, think before you speak, and think twice before you act – these are some of the idioms and proverbs that guide us on how to keep a healthy balance between fast and slow thinking.

The risk of error in our decisions and judgments can be alleviated as we move from Thinking Fast to Thinking Slow – and even further to Thinking Together, i.e. consulting with relevant parties. In a sense, humbleness is the key attribute that prevents us from making “fast” decisions without due reflection and encourages us to consult with others, and hence, make better decisions on issues that challenge us.

Gokhan Aydin is a graduate student at Electrical Engineering and Computer Science, RF/Microwave Lab. Syracuse University.

REFERENCES

1. Herbert A. Simon, Models of Man: Social and Rational. New York: Wiley and Sons, Inc.
2. Daniel Kahneman, Thinking, Fast and Slow, Farrar, Straus and Giroux, New York, 2013
3. Jesse Signal, Daniel Kahneman’s Gripe with Behavioral Economics, www.thedailybeast.com
4. Proverbs 13:10.
5. The Holy Quran, Chapter 42, Verse 38, Translation by Ali Unal
6. The Holy Quran, Al Imran, 159, Translation by Ali Unal
7. The Twenty-First Gleam, The Gleams, by BSN, Tugra Books, New Jersey, 2008
8. Abu Dawud, 4782

Among tropical fruits, bananas are probably the most popular, and with good reason. They are delicious and nutritious, and can be consumed by everyone, from babies to seniors.

The banana plant belongs to the Musa genus. The varieties preferred for cultivation are two hybrid species, Musa accuminata and Musa balbisiana. These types are mostly produced in Southeast Asia, Africa, and South and North America.

There are many varieties of banana. Short Cavendish, mid-sized Grand Nines, and longer Chiquita are some of those. The main harvesting occurs in September and October, but bananas can be produced year round in greenhouses.

Bananas are not reproduced by seeds. They reproduce through tissue culture – pieces of tubers or underground shoots. Underground perennial tubers spread horizontally and grow roots. Once the leaves and sheaths inside the annual aerial pseudostem reach a certain number, a flower bud is developed. The flower stalk, rising among the leaf bundles that are in the center of the pseudostem, carries the purple colored flowers that will become fruit.

When these flowers bloom, sounds can be heard. These sounds occur during the tearing of stem when the flowers force away from the crust to form the banana clusters; this is also known as inflorescence. While the buds are quickly developing, the purple leaves open and flowers become visible. Once the flower inflorescence emerges completely, it bends towards the ground. Fruits then form. Since the banana is a parthenocarpic plant, its fruit is generated without pollination from female flowers, like seedless grapes. The approximate time required for flowers to give fruit and become ripe is three months (1).    

Bananas are rich in nutrients. There is 1.1 gr. of protein, only 0.2 gr. of fat, 22 gr. of carbohydrates (fructose, glucose, sucrose and starch, cellulose, pectin), along with minerals like potassium, calcium, iron, phosphate, copper, zinc, and magnesium in 100 grams of a banana. It also contains fruit acids, along with vitamins A, B1, B2, B6, B9, C, D, E and P vitamins. Before bananas ripen, when they are still green, they contain approximately 1% sugar and 20% starch. As they ripen, the sugar content rises to 20% and the starch level drops to 1%.  

Bananas are harvested green and unripe and are matured in a closed environment. Unripe bananas can be stored for up to 15 days at 5-10 degree Celsius and 80-90% relative humidity. Maturation is enabled via ethylene gas, in storage rooms or during shipment. The shell becomes completely yellow, with brown spots, when the banana ripens. These spots indicate the sufficient conversion of starches into sugars. It is recommended to consume the ripe fruit as soon as possible.

In the past, the transportation of mature fruits to remote regions was a major problem, but this is not the case today. It is because methylcyclopropene (MCP) is used to delay the ripening of the fruit. When MCP is used, it binds to ethylene receptors, and slows down maturation (2). The proper storage temperature is 13-15 degrees (Celsius), so they get darker in the fridge faster. Therefore, it is advised to store them in a suitable place in a paper bag (3).

Even though they are usually eaten raw, as a fruit, some banana types are consumed after cooking. They can also be utilized as chips, baby food, puree, flour, or juice. In some places, banana flowers are used in salads and as decoration. Furthermore, bananas are employed in facial and skin care products. The leaves and stalks of the banana plant may also be used in the construction of roofs, and the fibers can be used as ropes, upholsteries, or even hats.  

According to the statistics of the Food and Agriculture Organization of the United Nations (FAO), the annual production was 55-60 million tons in 1995, whereas it is 90-100 million tons today. 25% of the production occurs in India, and the majority of the rest takes place in the Philippines, China, Brazil, and Ecuador. Even though they are grown in various parts of the world and traded widely, bananas are mostly imported by developed countries.

Benefits of the banana

Bananas can help prevent many diseases or provide complementary aid to different therapies. When a banana is blended with milk, it can serve as an ideal starter food for babies, and can also reduce wear and tear on the body, delaying aging.

Bananas have been shown to help after stomach or intestinal bleeding, and in patients with ulcers or various laryngeal problems. They can help prevent acid reflux. The sodium and potassium contained in bananas are effective for restoring heart beat rhythms and the body’s osmotic balance. Since bananas are rich in iron, they’re beneficial for anemia. Due to a high amount of serotonin, bananas can actually make people happier, improving our decision making and concentration. Because they can actually make us less depressed, bananas are a recommended snack (5).

Bananas help support the development of children’s skeletal structures, and can ease the pain of menstrual cramps. Aside from being an energy source, bananas help the nervous system function properly, maintaining the acid-base balance of bodily fluids and strengthening the immune system. Because of high magnesium and potassium, they help us sleep better – thus making a banana the perfect midnight snack!

Carbohydrates can cause instant blood sugar spikes, but they are also the most important energy source of the brain, central nervous system, and muscles. When blood sugar rises, it is stored as sugar or fat with the help of insulin secreted by the pancreas. This can cause obesity, or even diabetes, if a person ingests too many carbohydrates. Therefore, one must consume high sugar foods like bananas at the right time, and in the right amount.

Beta-carotene, one of the precursors of vitamin A, happens to be abundant in bananas. Beta-carotene helps with the neutralization of free radicals, supports the immune system, prevents cardio-vascular disease, and is protective against cancer. It’s more beneficial when taken together with vitamin E and C, which are also found in bananas.

The good news keeps coming! Due to a high amount of fiber, bananas are great for dieting and can also prevent colon and bowel cancers. Bananas can also help to regulate bowel functions.

Genetically modified banana plants are also employed for the synthesis of vaccine proteins used against Hepatitis, rabies, dysentery, cholera and other intestinal infections (7).

As you can see, the banana has been imbued with an extraordinary amount of positive properties. It’s not difficult to look at bananas as an amazing blessing bestowed upon humanity.

Yet fear of imminent calamities, unspeakable catastrophes, is rarely absent; the horrors of individual and collective destruction are never remote. (Brombert 2010)

One of the important details that many scholars focus on in Woolf’s “Mrs. Dalloway” is that she has many secrets awaiting to be revealed through her real life experiences (Gay 2002). This is similar to Nursi’s real time experiences, and indicates that both can be continually studied by evolving modern and postmodern ideologies (Hardy 2011).

Socio-economic background

Both Nursi and Woolf worked in a time, post World War I, of deep socio-economic uncertainty. Faced with the ruins of one war, and the threat of another, society was wracked by spiritual, moral, and psychology turmoil. The Great War for civilizations was turning into “disenchantment” (Panichas 2004). In England, the male population had been damaged by the war. The war veteran, Septimus Warren Smith, who commits suicide and symbolizes the pessimistic side of Woolf in “Mrs. Dalloway” is reflected as the duplicate of Clarissa Dalloway and represents the lower class of English society of that time:

More British soldiers died in World War I than in any other British conflict. Under the best of circumstances, this burden would have been difficult to bear, but other factors increased the psychological and emotional damage. (Bethea 2010)

As such, women were starting to go to work in traditionally male fields and were mobilizing for equal rights. Woolf, herself a feminist writer, advocated for women’s equality and suffrage.

While Woolf was firmly entrenched in the English middle class, Said Nursi, on the other hand, lived a mobile life in rural Anatolia and Istanbul. He had been exiled for writing the “Risale-i Nur,” through which he struggled against ignorance and obstacles to socio-economic and spiritual welfare. Freedom of conscience was under assault in Turkey at the time (Yavuz 1999). Nursi devoted his life to answering the questions of western science and philosophy with revelations from the Qur’an, and reconciling them with more spiritual thought.

Psychological background

Psychology serves as a science, not only for corporal healing, but also to help people reach happiness, an inner-state of tranquility. However, psychology, as a positive subjective experience of science, has been restricted and described as a devotee of prevention from pathological illnesses, especially when confronted with despair or pessimism about the meaningfulness of life. Authors like Mongarin, Csikszentmihalyi, and Hershbenger eagerly clung on the idea of reorientation of psychology, as a science, to its two main missions of evaluating normal people and actualizing the high human potential (Mongrain 2012, Csikszentmihalyi 2009, and Hershbenger 2005). The dominance of pathology resulted in a model of the human being that is lacking positive concepts like hope, wisdom, creativity, courage, spirituality, responsibility, and perseverance, which are essential for one’s well-being. Such values were ignored or defined as mere transformations of authentic negative impulses (Seligman et al 2000).

Septimus, who suffers from a very serious mental problem caused by the shock of war, in which he lost his closest friend and many others, loses his belief in the doctor that diagnosed him with “lack of proportion.” Due to these traumas and lack of faith, he commits suicide at the end of the novel. Woolf, through Clarissa, also has negative feelings about doctors, thus showing sympathy for Septimus Warren Smith:

She felt somehow very like him-the young man who had killed himself. She felt glad that he had done it; thrown it away. The clock was striking. The leaden circles dissolved in the air. He made her feel the beauty; made her feel the fun. But she must go back. She must assemble. (Woolf 1925)

Themes, symbols, and motifs

Optimism vs. pessimism

Clarissa starts the day with fresh thoughts of livelihood as she heads to the florist:

For Heaven only knows why one loves it so, how one sees it so, making it up, building it round one, tumbling it, creating it every moment afresh; but the veriest frumps, the most dejected of miseries sitting on doorsteps (drink their downfall) do the same; can’t be dealt with, she felt positive, by Acts of Parliament for that very reason: they love life. (Woolf 1925)

These lines reflect how joyful her thoughts are, as depicted by Woolf in Dalloway’s stream of consciousness. However, the same person gets very depressed as she later finds it difficult to bear life one more day:

She had a perpetual sense, as she watched the taxi cabs, of being out, out, far out to sea and alone; she always had the feeling that it was very, very dangerous to live even one day. (Woolf 1925)

Nursi also uses natural elements to infer implications of depression and pessimism if one was to see the landscape we live in with limited visions, as he narrated the story of the prophet Jonah, who was believed to be swallowed by a big fish and had to endure darkness and loneliness. This was redemption for leaving his people, who had strayed from God.

Our night is the future. When we look upon our future with heedlessness towards our religious responsibilities, it is a hundred times darker and more fearful than his (Jonah’s) night. Our seas is this moving, unstable earth. Each wave of this sea bears on its thousands of dead bodies, and so is a thousand times more frightening than his sea. Our fish consists of the lusts and caprices of our evil-commanding soul, which strive to destroy our eternal life. Such a fish is a thousand times more harmful than his. For his fish could have destroyed a hundred-year lifespan, whereas ours seeks to destroy a life that will last hundreds of millions of years. (Nursi 2008, 5)

As inferred through the lines mentioned above, “Mrs. Dalloway” brings up calamities in society through ordinary characters by delving into their consciousness as to justify reasons for despair; it uses myriads of minor characters, together with major characters, to reflect a larger social corruption, oftentimes leading to questions of higher meaning.

She often questions life’s true meaning, wondering whether happiness is truly possible. She feels both a great joy and a great dread about her life, both of which manifest in her struggles to strike a balance between her desire for privacy and her need to communicate with others. (SparkNotes Editors 2004)

Nursi, like Woolf, gives a detailed depiction of calamities in our lives, but unlike her, he forces the reader to see behind the curtain which veils eternal blessings; with a little effort, one may overcome the life-spanned limitations and achieve hundreds of millions of years of peace by submitting to the true Sustainer:

By demonstrating that He acts in whichever way He wills; by showing that (humankind and jinn have been equipped with free will and are responsible for their decisions and acts); by reminding that whatever takes place in the universe and whatever proceeds from, or is done, by any creature, is through His permission; by making it clear that universal laws are also always subject to His Will, and that an All-Compassionate Lord hears the individuals who cry out under the pressure of these laws and that He comes to their aid with His favors… (Nursi 2004, 33-34)

Time

Time, in both perspectives, is handled as a key element that indicates the circular recurring of events and the cessation of life.

Clarissa, Septimus, Peter, and other characters are in the grip of time, and as they age they evaluate how they have spent their lives. Clarissa, in particular, senses the passage of time, and the appearance of Sally and Peter, friends from the past, emphasizes how much time has gone by since Clarissa was young. (SparkNotes Editors 2004)

In “Mrs. Dalloway,” time is always present, as Big Ben always reminds the characters and readers of the time by chiming: “leaden circles dissolved in the air” (Woolf 1925). This expression is seen in many parts of the novel, as there is always time to do something, like not waiting anymore for another day to live the same things.

Time is so important to the themes, structure, and characters of this novel that Woolf almost named her book The Hours. (SparkNotes Editors 2004)

Said Nursi’s approach to time as a concept has quite an eminent value, as it is handled with regards to the past, present, and future of each individual.

Such is reality. Past hours of misfortune and their pain have disappeared, while the future days of imagined distress have not yet come. Pain does not come from nothing or from that which does not exist. Therefore, it is pure lunacy to eat and drink continually today out of fear that we will probably be hungry and thirsty in the future. Similarly, it is foolish to think at this present moment of past and future pains – pains which do not exist – and, as a result, to grow impatient, to ignore one’s faulty soul, and to act as though one is complaining about God. (Nursi 2010, 341-342)

Death vs. immortality

Death in “Mrs. Dalloway” stalks characters throughout the novel. Thoughts of death lurk beneath the surface of everyday life, especially for Clarissa, Septimus, and Peter, and this awareness makes even mundane events and interactions meaningful, sometimes even threatening (SparkNotes Editors 2004). Woolf delved into flux of consciousness through fear of death, as it is a door to mortality. The lines she reads on a book from a bookshop’s window from Shakespeare, are an epiphany about mortality:

Fear no more the heat o’ the sun / Nor the furious winter’s rages. (Shakespeare 2006)

Her desire for immortality shows itself through a movie star, as she will be remembered even after her death, and through, Richard as he would be given an award for his writing and also be remembered. Art in general is shown as a way of not being forgotten. Thus, Dalloway’s desire for immortality is quite obvious.

Nursi, just like Woolf shows the implications of desire for immortality as a basic need for human beings, a sense that should be fulfilled by eternal blessings of the hereafter. In his belief, just like a sense of hunger is fulfilled by eating, or thirst by drinking, the desire for immortality is a humane need that can find its needed answer through a power beyond human strength, a divine power that is free from the limits of mortality. When Nursi perceives the death of nature he shows great remorse and sadness:

The scenes of death and decay which appeared in this continuous flurry of activity were so pitiable that they moved me to tears. The more I witnessed the death of those lovely creatures, the more my heart ached. Sighing with pity and regret, I found my spirit in deep turmoil, for life that came to such an end seemed to me to be a torment worse than death.

The living beings of the plant and animal kingdoms, most beautiful and full of precious art, were opening their eyes to gaze on this exhibition of the universe for a moment and were then disappearing. The more I watched, the more pain I felt. I was moved to complain by shedding tears, while my heart asked profound questions such as: “Why do they come and then go away without ceasing? (Nursi 2010, 13-14)

These lines indicate parallelism with Woolf’s pessimism in “Mrs. Dalloway.” One might find suicide quite inevitable if there were only such despair. Yet Nursi finds peace from his pessimism through verses of Qur’an and puts meaning to the aforementioned seemingly meaningless deaths:

As I started complaining bitterly about fate because of the painful way the events of these beings’ life are governed, indicated by the light of the Qur’an and the mystery of belief, Divine Unity came to my aid as a pure favor of the All-Merciful. (Nursi 2010, 14)

… each living creature-this ornate flower, for example, or that sweet-producing bee, is such a meaningful Divine ode that innumerable conscious beings study it with great delight. It is such a precious miracle of Power and so great a proclamation of Wisdom that it exhibits the Art of the Maker to countless appreciative observers in a most attractive manner. Another exceedingly elevated result of its creation is that it presents itself to, or is favored with, the gaze of the All-Majestic Originator, Who wills to observe His Art Himself, to look on the grace and beauty of His creation, and view the beauties of the manifestations of His Names in the countless mirrors that are His creatures. (Nursi 2010, 14)

Unlike Nursi, Dalloway’s inner struggle against insanity that is caused by the same sorrows doesn’t give her the chance of a fruitful outcome, as she finds it an impossible fight to win. She has grown to believe that living even one day is dangerous. Death is very naturally in her thoughts, and the line from Cymbeline, along with Septimus’s suicidal embrace of death, ultimately helps her to be at peace with her own mortality (SparkNotes Editors 2004).

Conclusion

In this article, the two contemporary writers are compared and contrasted through their writings and comprehensions of life. It is quite obvious that there is much more to write to fully convey their viewpoints. Nevertheless, this article could be a first step for further studies on both scholars. One may think that they have quite different approaches, but when delved into their philosophical and psychological inner worlds, many superficial differences are in fact similarities hidden behind misconceptions.

On the other hand, it is quite obvious that they have significant differences about their outcomes that can be revealed from their works, as they have different sources of inspirations. Further research is obviously required on their approaches to natural elements. Their psychological perspectives could be given a more detailed study and other philosophers and psychologists could be referred to in comprehending their perceptions. Other works written by the two writers could be explored, too. The function of science is also an important element in understanding the “Risale-i Nur” (Mermer 1999, Alam 2009). More importantly, Said Nursi, as an eastern scholar, should be given his deserved place among the western world of literature.

References

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• Rendered into HTML by Steve Thomas. Last updated Tue Aug 24 14:54:11 2010. The University of Adelaide Library, South Australia.
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