Nose cells as the key COVID-19 entry point

Sungnak et al. SARS-CoV-2 entry factors are highly expressed in nasal epithelial cells together with innate immune genes. Nature Medicine, April 2020.

The coronavirus disease 2019 (COVID-19) is caused by severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2). Detection of the virus was first reported in Wuhan, China and has since spread worldwide and emerged as a global pandemic. COVID-19 primarily affects the lungs and airways and has a wide range of symptoms including fever, coughing, and sore throat. One of the scariest aspects of the virus is that some people may not manifest symptoms but can still carry and spread it. In severe cases, the virus causes pneumonia that can ultimately lead to death. Studies suggest that the virus is thought to be spread through respiratory droplets produced when an infected person coughs or sneezes and appears to be easily transmitted within affected areas. COVID-19 has spread to more than 184 countries and claimed more than 190,000 lives so far. One of the major questions scientists around the world are trying to understand is how the virus spreads, how we can prevent transmission, and how we can develop an effective vaccine. To discover the target cells involved in COVID-19 transmission, scientists analyzed the gene expression profiles of thousands of cells from 20 different human tissues including the lung, nasal cavity, eye, gut, heart, kidney, and liver. They specifically looked for individual cell types that expressed both of two key COVID-19 entry proteins – the receptor protein ACE2 and the TMPRSS2 protease. These analyses revealed that mucus-producing goblet cells and ciliated cells on the inner lining of the nose have the highest level of COVID-19 virus proteins of all cells in the airways. While there are many external and internal factors that contribute to the virus’ transmissibility, these findings are consistent with the rapid infection rates of the virus. The location of these cells on the surface of the inside of the nose makes them highly accessible to the virus and also may assist with transmission to other people. Interestingly, ACE2 and TMPRSS2 were also found in cells in the cornea of the eye and in the lining of the intestine. This suggests another possible route of infection via the eye and tear ducts, and also revealed a potential for fecal-oral transmission. These findings have important implications for understanding viral transmissibility and could have critical translational implications. For example, given that nasal carriage is likely to be a key feature of transmission, drugs and vaccines administered intra-nasally could be highly effective in limiting the spread of the virus.

Neutrinos Could Explain Why the Universe Has So Much More Matter Than Antimatter

The T2K Collaboration. Constraint on the matter–antimatter symmetry-violating phase in neutrino oscillations. Nature, April 2020

The current laws of physics propose that 13.8 billion years ago, at the time of the Big Bang, every particle of matter had been created with a counterpart called antimatter. Antimatter is precisely the same as matter but with an opposite physical property such as an electrical charge. The great mystery for physicists is why there is so much more matter than antimatter in the universe. If there had been equal quantities in the beginning then each particle would have wiped each other out in a blaze of energy and left the universe full of just photons and dark matter. To understand the mystery behind this asymmetry, scientists have utilized an experiment known as “T2K.” T2K is a collaboration between 500 international scientists that employs a proton accelerator in Japan that generates beams of subatomic particles called muon neutrinos and antineutrinos which then travel 295 km to the gigantic Super-Kamiokande detector, located in a tank filled with 50,000 tons of water under a mountain in Kamioka on Japan’s west coast. During this trip, the muon neutrinos and antineutrinos change in flight to electron neutrinos and antineutrinos, demonstrating the phenomenon of neutrino oscillations. The team observed for the first time that there is a significant difference between neutrino and antineutrino oscillations. Neutrinos were found to turn into electron neutrinos at a much higher rate than their antineutrino counterparts and, as a result, would propagate regular matter at a higher rate than antimatter. These results show that although matter and antimatter look so similar to each other, they can behave completely different. Previously, scientists have found some differences in behavior between matter and antimatter versions of other subatomic particles called quarks, but the differences observed did not seem to be large enough to account for the dominance of matter in the universe. This new data indicates that subatomic particle neutrinos might be the very reason the universe is dominated by matter. While the scientific community is very excited about these results, most experts suggest collecting a lot more data in order to get the confidence level of their results up over the current ratio of 95%.

Humans Tend To Go With Our “Gut Feelings” Over Evidence-based Decisions

Konovalov& Krajbich. Mouse tracking reveals structure knowledge in the absence of model-based choice. Nature Communications, April 2020.

A new study showed that when faced with a decision, humans prefer to follow their “gut feeling” or habits instead of taking all facts into account. In the study, participants played a simple computer game in which identifying patterns could make them more money. While following the patterns led to success most of the time, there was still a 10-40% chance that it would not give the best outcome. The researchers observed that 56 of the 57 participants were able to identify the pattern to make the decision that gave them the highest chance of success. However, only about 20% of players consistently went with that choice after it failed them. The other 80% of players diverged and made choices based upon their gut feelings. The researchers suggest that participants decided to go with their gut feelings when making in-game decisions because choosing the best pattern only led to a slightly higher chance of success. This study highlights how decision-making works in real life. People can learn what choices lead to the best outcomes; but putting that knowledge into practice can often be difficult as it likely takes a lot of mental and sometimes physical energy to always make decisions based upon your knowledge of your current environment. Moreover, the rewards of following the best strategy aren’t always obvious in real life. Following a familiar strategy may increase your success by only a small percentage. In our decision making, there is always the dilemma – what we should do from a statistical perspective versus what worked out well recently, typically in an anecdotal manner.

Paranoia is a chronic spiritual illness that disrupts a person’s ability for reasoning, balanced thinking, and judgment. Paranoia is a symptom of psychopathy. People who exhibit signs of paranoia often display the following four symptoms:

1. They ascribe an extraordinary value to themselves, expect others to do the same towards them, demonstrate attitudes of egoism and egocentrism, and look down on others. Their ego is puffed up even more when others give them what they want;
2. Suspicious of everything, they are constantly distrustful and apprehensive about being wronged;
3. They always see alternative developments around them as conspiracies against themselves, and based on these presumptions they develop extreme strategies just to be cautious;
4. In fits of delirium, they cause social disharmony and see themselves as the only one behaving correctly.

Such people make paranoia one of their ingrained character traits. They are perpetually afraid of losing the things they have somehow obtained. They invent imaginary villains and rebels, and crush those whom they take as opponents, if they have the power. If they are weak, they side with those who were nothing but a nemesis the day before; they seek to cause perpetual discord and commit the gravest atrocities.

They don’t merely commit hundreds of evils; as if possessed by evil spirits and devils, they block the good deeds of those who walk on the path of the Prophets. They seek to make those good souls seem like rebels and bandits, while also turning the masses into pawns for their evil purposes. By doing such things they also seek to prevent a global revival of humanity sought by those who strive to represent universal human values in all corners of the world.

On account of what they commit under the urges of the carnal soul and passing fancies, such people disrupt society; ironically they also cannot obtain their goals, either. To the contrary, with their paranoia-based acts, they have turned their lives and the lives of those around them into Hell.

As a paranoid individual operates based on destruction, which is easily done, they also ascribe favorable outcomes to their own insight and sagacity. They see others as abnormal—like lunatics do—while continually exhibiting different kinds of insanity. By considering those who do not think like them as traitors and terrorists, they live in fear of losing what they possess. They order special troops to guard them, but they still don’t feel safe.

Paranoids who come from poor backgrounds and obtain important positions and titles later on with a turn of fate are especially seized by every kind of delirium—partially due to their inferiority complex—and a paranoia about losing their power and fortune to others. They are agonized by successions of misgivings. They see angels, and angel-spirited people, as if they are snakes and set about complimenting devils.

The Pharaoh was one such paranoid individual. Uneasy of the possibility that one day Moses (pbuh) and the Children of Israel could become stronger, he did not only make life a misery for himself and the unwise ones behind him, but also shed the blood of so many people—just like contemporary pharaohs do—and committed manifold atrocities. When his time was up, destiny removed him from the stage.

History gives us many such examples, and it marks a route of caution for those with insight. Although times have their relevant differences of color, pattern, name, and titles, within the cycle of historical recurrences, no era was free of such human-like creatures. From the Pharaoh to Haman, from Nebuchadnezzar to Shapur, from Stalin to Hitler, and to those like Yazid in their footsteps, so many paranoid individuals have come to the fore, performing the same evils and disgracing humanity. They built villas and palaces for themselves, employed the same wicked ways, and followed the same devilish path. They kept living with misgivings, were haunted by fears of losing the power they had, and to prevent this they defamed and persecuted thousands and millions of decent countrymen.

Recent history is full of examples. Hitler left behind ruins in Germany and killed millions of innocents. In Iran, the Shah – fearing the loss of his power – ruthlessly massacred dissidents. Saddam Hussein, afraid of facing the same fate as the Shah, mowed down those he thought-to-be his opponents. And Qaddafi was no different either. He ravaged his country, all to preserve his own power, in fear of an illusory opponent.

Other paranoids who emerged like hellish zaqqum trees in the Islamic world act no differently: people are thrown in prison for trivial reasons, mothers and their children are separated from one another, innocent people are killed by torture, law and justice are trampled underfoot. So-called “scholars” serve as henchmen to these modern-day pharaohs. Killings and torture go unpunished. Creatures in human form gawk at these, mute devils (who do not object to injustice) simply watching wicked atrocities without any emotion or action.

Now, what falls to those oppressed is to fix their eyes beyond the horizons and pray for God’s help to come and free them from their chains. Above all, if only we—as all oppressed and suffering believers—could learn to say “goodness lies in what God has decreed and brought to being,” and thus not complain about Divine destiny.… If only we could internalize the meaning of the prayer “we are pleased with God as our Lord,” as expressed in:

Even if it is a hardship from Your Majesty,
Or ease from Your Beauty,
For our soul, both are serenity
Your Grace is so good, and so is Your wrath.
Yunus Emre

If only we could feel this sentiment at every breath. If only we could have a deep respect for God and live satisfied with the creed of:

Whatever Divine Destiny decreed is surely bound to happen,
Commit your affairs to God; neither be grieved nor suffer any pain.
nderuni Vasif

If only we could see what we go through as pools of spiritual purification, as expressed in:

God lets those whom He loves be purified by means of troubles,
Just as pure waters wash away impurities

If only we could murmur with this consideration and find consolation. If only we said, “Every oppression and wicked act has a certain term until it incurs Divine retribution,” and as a respect to that appointed term, if only we said:

A day will come when God will make oppressors say,
God has indeed preferred you above us.”
(Ziya Pasha, with reference to Yusuf 12:91)

Then, we could commit everything to their true Owner. If only we could see the end but not the present, with the belief that, “Those who rise with oppression are bound to face a terrible end,” based on the truth, “unbelief will continue, but oppression will not.”

If only we could leave everything (beyond our capability) to the All-Knowing One with the belief expressed in:

For the oppression of a tyrant,
there is God for the oppressed
Tormenting people today is easy,
only to stand trial tomorrow on the Day of Judgment….

If only we did not complain while going through temporary misfortunes, and be reassured by the meaning of “God is sufficient for us; what a beautiful guardian is He.”

This was the very guideline and constant recitation of great personages; it must be ours as well. Let us say “these too will come to pass,” and without paying attention to the aspersions published by the oppressors’ media allies, we must turn our surroundings into fragrance centers with the rose gardens in our hearts and thus make everyone enraptured and elated.

May God the Kind, Caring, Bounteous and Favoring of infinite Mercy bless us with unshakeable will on this path, a resolute stance, and continuity in our resoluteness.

{module Science Square (Issue 128)}

First miniature human heart printed

Noor N et al. 3D Printing of Personalized Thick and Perfusable Cardiac Patches and Hearts.  Advanced Science, April 2019.

In a major breakthrough, researchers have “printed” the world’s first 3D vascularized engineered heart using a patient’s own cells and biological materials. This could have huge repercussions for human health: the World Health Organization said that last year, ischemic heart disease and stroke were the world’s leading cause of death for both men and women. Heart transplantation is currently the only treatment available to patients with end-stage heart failure. Given the serious shortage of heart donors, scientists have been trying to develop new “3D organ printing” approaches to regenerate the diseased heart. Past studies were only able to print simple tissues without blood vessels. The new study showed for the first time that an entire heart with cells, blood vessels, ventricles, and chambers could be successfully engineered and printed. The researchers first took a biopsy of fatty tissue from patients and separated the cellular and a-cellular materials of the tissue. While the cells were reprogrammed to become pluripotent stem cells, the extracellular matrix – a 3D network of extracellular macromolecules such as collagen and glycoproteins – were processed into a personalized hydrogel that served as the printing “ink.” After being mixed with the hydrogel, the cells were then robustly differentiated to cardiac or endothelial cells to create patient-specific, immune-compatible cardiac patches with blood vessels and, subsequently, an entire heart. The heart was 3D-printed in about three hours and was too small for humans. It was the size of a rabbit’s heart (~ 2.5 centimeters). But it is completely biocompatible and, most importantly, matches the patient, which reduces the chances of organ rejection inside the body. A human-sized heart might take a whole day to print and would require billions of cells, compared to the millions used to print these mini-hearts. While it’s not clear if a printer can produce hearts that are equal or superior to human ones, perhaps by printing patches there will be a possibility to improve or take out diseased areas in the heart and replace them with something that works. Researchers hope that maybe in 10 years, there will be organ printers in the finest hospitals around the world, and these procedures will be conducted routinely.

Bacterial factories for spider silk

Zhang F et al. Synthetic Biology for Microbial Production of Protein-based Materials, the American Chemical Society (ACS) National Meeting & Exposition, Spring 2019.

Spider silk has always fascinated researchers due to its lightweight and superior strength and numerous applications in areas such as drug delivery, smart textiles, and artificial muscles. It is one of the strongest natural materials in the world. It is thinner than a human hair, but its strength is more than that of steel, pound for pound. Since farming spiders is incredibly inefficient, scientists have been trying for decades to find a way to mass produce the material from genetically modified bacteria, yeast, and even goat milk, but these efforts have always fallen short. The biggest challenge was that the genetic information for dragline silk is a long string of repeating DNA, and, in previously tested organisms, cellular machinery arbitrarily alters or chops up such DNA sequences. To circumvent this problem, researchers precisely separated the repeating DNA into bits and inserted each repeating piece separately into bacterial genome. These smaller DNA pieces produced small peptides that ended up combining in bacteria and formed a strand of silk. The researchers also added to the end of each strand a chemical tag that glued the individual fibers together. This method was able to produce 2 grams of spider silk for each liter of bacteria and the resulting material behaved exactly like dragline silk. Its tensile strength was measured at 1.03 gigapascals, about the same as for naturally produced dragline silk. The engineered silk’s toughness measured 114 megajoules per cubic meter, compared with around 100 megajoules for silk made by spiders. And the engineered silk strands could stretch 18 percent before breaking, the same as natural dragline silk. The new silk was developed in part with NASA funding for applications such as giving astronauts a means of producing tough materials while on Mars. But the substance could be used in designing stronger materials for robotic, medical, or textile applications.

Electricity from falling snow

Ahmet A et al. All printable snow-based triboelectric nanogenerator. Nano Energy, April 2019.

Researchers have designed a new device with which we can now obtain electricity from falling snow. This new energy conversion method could become a new source of electricity in the future, especially in remote areas, as it does not need batteries. Researchers called it a Snow-based TriboElectric NanoGenerator, or Snow TENG. It is inexpensive, small, thin, and flexible like a sheet of plastic. After starting a charge from static electricity, energy is generated from the exchange of electrons. Snow is already positively charged by giving up its electrons, while silicone, a rubber-like material which consists of silicon atoms and oxygen atoms, is combined with carbon, hydrogen, and other elements to be negatively charged. When the positive-charged snow falls onto the surface of the silicone, the charges interact, and the Snow TENG captures the charge, which allows it to turn snowfall into electricity. 30% of Earth’s surface is covered by snow each winter, which is also the time when solar panels, one of the most reliable renewable sources of energy, aren’t very effective. Snow accumulation reduces the amount of sunlight that reaches the solar array, which makes them unable to operate. Snow TENG could be integrated into solar panels and provide a continuous power supply, even at a time when it’s snowing. Researchers used 3D printing to design the small device. It consists of a layer of silicone and an electrode which can capture the electric charge. Given that silicone is widely used in the industry, this method could dramatically reduce the global costs of producing electricity.

Indeed, attaching a purpose to everything non-systematically is subjective and seems not to be compatible with the current scientific methodology. For this reason, some people tend to deny religious sources of knowledge, whereas other people tend to accept a dualist viewpoint where they separate the domains of religion and science. Such dualism pushes religion out of people’s lives and restrains it only to particular instances and environments, reframing religion with surrealist subjects.

The path to reviving religious spirituality in daily life, on the same objective domain with science, requires many approaches. One of them is to answer the following question: is it possible to find a systematic way of understanding the purpose of the phenomena that has been observed and discovered by scientific methodology?

Although scientific methodology has evolved throughout history, the common motive that fits all stages is exploring the causal relationship among phenomena and expressing causality with some set of laws and principles. If we traced back to the origins of the scientific approach, we would encounter Aristotle’s definitions. He stated in his book “Metaphysics” that there are four types of causes (Fine, G., 1987):

1. Material cause – i.e. the materials that something is composed of. For example, water, sunshine, soil etc. are necessary to plant a tree. Therefore, these are material causes for the tree that was planted.
2. Formal cause – in his original words, “the form or pattern; that is, the essential formula and the classes which contain it.” For instance, a drug can only be useful if its constituent chemicals are mixed in a certain ratio. Hence the specific ratio is the formal cause of the drug.
3. Efficient (or motive) cause – the prior conditions that lead to the resulting situation. This is what is usually considered as “the cause” in science, especially in physics. An example is the source of new cells, which was unknown until the 19^th century. It was François Raspail (1794–1878) who first stated Omnis cellula e cellula, meaning that every cell is derived from another cell which tells the efficient cause of cell (re)production. (http://www.ohio.edu/chastain/rz/raspail.htm)
4. Final cause – i.e. the purpose or the goal of something. This is also known as telos. In our daily language, we often mean the final cause or telos, when we talk about “whys.” For example, the telos for a seed to germinate is to become a tree.

Considering these different types of causes, which all together become a complete explanation, we can see that the current understanding of science is diverged from this point. These four categories of cause survived in science until the 17^th century. But then, by constraining science on the matter and its motion, as Francis Bacon stated in his Advancement of Learning (1605), only the material and efficient causes are taken into account as the major two subjects of science (Bacon 1605). During those days, Spinoza and Descartes deliberately rejected the final (teleological) cause and claimed that the efficient causes are necessary and sufficient to explain the universe. Thence, Newtonian physics was developed on the basis of the efficient cause. For example, the cause of acceleration is thought of as the force, in a sense that when a force F is applied to a mass m, the acceleration becomes a = F/m.

Causality in science is therefore reduced to the “efficient cause” and effect relationship. However, as we discussed, religions emphasize the purpose of events and accept God as the cause of causes. Therefore, religions use a different language, especially by underlining the telos, in terms of explaining phenomena. For instance, one of the amazing properties of water is that its least absorbing spectrum corresponds to the optical regime (Gedik, N. 2005). To explain this phenomenon, science asserts the efficient cause and searches for the relationship between the absorption spectrum and the natural oscillation frequency of the water molecule. However, disregarding the temporal order, this purpose-based approach says that because it is crucial and vital for living beings to receive sufficient light, and since the atmosphere largely consists of H₂O molecules, then water had to be transparent to the optical frequencies of light to allow creatures that have eyes and photosynthesis systems to get enough light.[1]

We should admit that the latter explanation does not sound strong enough to be generalized and be formulated. Therefore, we usually avoid using the adjective “scientific” for such explanations. But when our subjects or phenomena are chosen in the bio-world, we observe that the “standard” efficient causality does not give a satisfactory explanation, and the teleological causality is necessary. For example, the adaptation concept is teleological, which makes the usage of “final cause” indispensable in biology. Furthermore, in the early 19^th century, in his book The Origin of the Species, Charles Darwin deliberately employed the term “final cause,” as it was noticed by James Lennox (Lennox 1993). Although some people claim the opposite, by carefully investigating Darwin’s works, Asa Gray and James Lennox appreciate Darwin by stating that he is the first scientist who reconciled morphology and teleology. Simply put, every species are equipped with specialized organs so that they can maximally benefit from, or maximally defend against, their environment. The same idea is also valid from the religious point of view and does not necessarily deny natural selection.

We can find more examples of teleological causality in systems biology, which studies biological concepts in a holistic way and therefore utilizes a teleological language. For instance, during mitotic cell division, chromosomes are replicated only once and then separated into two new cells. But note that something, indeed a checkpoint, prevents the cell from replicating its DNA more than once. This situation appeals for attention and can be explained in two ways. First is the teleological, or what biologists sometimes call the “biological explanation.” DNA is replicated once because otherwise it is severely defective or even lethal for the cells. Such a teleological explanation is perfectly compatible with the mechanistic explanation (efficient cause) based on the chemical interactions of some related proteins, which can be modeled by thermodynamic equations. As the system is complex, it is often hard to fully fit into a model using thermodynamic formulations. However, system biology offers another way that mixes the language of teleological and efficient causes by considering the system as a signaling network, on which the signal (or information, as in the information theory) is carried out via specific protein phosphorylations or reactions. If we were to analyze the spectrum of the words used in systems biology, such as commitment, robustness, checkpoint, decision etc., we would see that its language is more similar to our purpose-based daily language. For such irreducibly complex systems, the employment of teleological concepts does not arise as metaphorical; rather, it is indispensable as the whole cannot be purely explained by its parts.

Other sciences also provide teleological examples. Beginning in the early 20^th century, quantum physics emerged, bringing along some very unintuitive experiments. For example, Einstein, Podolsky, and Rosen offered a paradox called EPR. This states that measurements on two spatially separate but entangled particles can demonstrate correlations that cannot be simply explained by efficient causes. Later on, this phenomenon, called quantum entanglement, was empirically validated and can be explained by the final causes, introducing a retrocausal relationship.

Theoretical physicist Ken Wharton argues that the process known as frustrated spontaneous emission is naturally explained by such teleological causality. A light-emitting atom stops emitting light when the surrounding atoms are no longer able to absorb light. The decision of the atom whether to decay or not depends on the other atoms’ absorption, which has not happened yet. The idea that “the atom is probing the future” is not only counter intuitive, but also difficult to accept on the basis of the efficient causality, as Wharton states. (G. Musser, 2014).

Although teleological explanations are not always indispensable and can always be accompanied by efficient causality, the urge for the simplest explanation usually brings teleological language to science. Because science has been facing complex systems in various fields, teleological (purpose based) causality has become necessary since the beginning of the 20^th century. As a purpose-orientated understanding of existence is fundamental for almost all religions, it would not be strange to observe the engagement of science and religion in the near future.

Returning back to the initial question, of whether the purpose-oriented view can be reconciled with scientific research, we see that this is already widely evident in the scientific community. But there are still some people who think religions oppose science, owing to their purpose-oriented view. The judgment is left to the reader.

Yusuf Malik holds a PhD in physics. He is a freelance writer based in Boston, USA.

Reference

1. Fine, G.. 1987. “Forms as Causes: Plato and Aristotle,” in A. Graeser (ed.), Mathematics and Metaphysics in Aristotle, Bern: Haupt, pp. 69–112.
2. http://www.ohio.edu/chastain/rz/raspail.htm
3. Bacon, Francis. 1605. “Of the Proficience and Advancement of Learning, Divine and Human.” en.wikisource.org.
4. Gedik, N. 2005. “The Miracles of Water,” The Fountain, Issue 49.
5. Lennox, James G. 1993. “Darwin Was a Teleologist.” Biology and Philosophy 8 (4).
6. George Musser. 2015. “The Quantum Mechanics of Fate,” Nautilus, February.

[1] The difference between this explanation and the anthropic principle may seem subtle here, but there is an enormous conceptual gap which extends beyond the scope of this article.  

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.

The purpose of this article is to shed light on such questions from an academic perspective by focusing especially on religious identity. It is especially crucial to understand identity as it is a widely used concept in social scientific academic disciplines in explaining the causes of many prominent social and cultural phenomena that take place in the world.

Identity is derived from group membership. In this respect, Hofstede, Hofstede, and Minkov (2010) equate identity to one’s belonging to a group. Further, Hofstede et al. (2010) state that identity is visible, it is commonly rooted in language (such as Latin American identity deriving from Spanish) or religious affiliation (such as Muslim identity deriving from Islam), and can be differentiated by shared symbols, heroes, and rituals that are part of observable practices but not necessarily the values of a nation. Identity is not a core part of national cultures; it is explicit, and it can change.

An individual can have multiple identities. For example, one can identify herself as a woman, Jewish, and American. Multiple identities are dependent on culture, especially on the individualist – collectivist cultural dimension. Individualistic environments allow multiple identities and permit identity shifts. On the other hand, in collectivistic cultures, one’s group identity is mainly based on one group, which may be ethnic, religious, community-based, or national (Hofstede et al. 2010).

People who share similar ethnic and cultural backgrounds may have different group identities and fight with each other, such as Catholics and Protestants in Northern Ireland (Hofstede et al. 2010). In this respect, Pruitt and Kim (2004) posit that groups with strong group identity are the ones whose members are highly identified with the group and they are more likely to be involved in conflict. Accordingly, members of such groups feel the suffering of the fellow group members deeply. Group identity is especially strong among people who have historical ethnic or religious ties and perceive that they are being illegitimately deprived of their basic needs (Pruitt and Kim 2004). For example, Muslims in different areas of the world, including places as distant as the United States and Indonesia, can protest at the same time when they perceive injustice against Egyptian Muslims.

From another perspective, in explaining the changes taking place in the world after the Cold War, Huntington (2007) states that social, cultural, and economic modernization processes have disrupted people’s identity sources in the second half of the twentieth century as people moved from countryside to the city. Religion has provided the meaning and purpose as the new source of identity that people seek, hence a new revival of religion and de-secularization began. For example, Orthodoxy in Slavic republics and Islam in Turkic republics of the former Soviet Union resurged, filling the gap of the communist ideology as people identified themselves more and more with their authentic religions that were suppressed by Communism (which was the main source of identity in the Soviet Union).

Similarly, in Turkey, in the 1990s, the ultra-secularist state-driven Kemalist identity was challenged with the revival of the Muslim identity. In this respect, Huntington (2007) argues that psychological, emotional and social needs of people caught in the traumas of modernization are best satisfied by a global religious revival. In the case of Muslim communities, Islam provided the answer to these needs, causing the Islamic Resurgence. According to Huntington (2007), the recent Islamic Resurgence is “the latest phase in the adjustment of Islamic civilization to the West, an effort to find the ‘solution’ not in Western ideologies but in Islam. It embodies acceptance of modernity, rejection of Western culture, and recommitment to Islam as the guide to life in the modern world.” Similarly, Hunt and Aslandogan (2007, 96) posit that by the early twentieth century, Muslims perceived themselves as “part of intellectual, political, and social movements that sought either a restoration and renewal of the Islamic civilization of the eleventh and twelfth centuries, a return to the purity of the period of Muhammad and his immediate successors, or even a thoroughgoing ‘modernization’ of Islam.”

The resurgence was not limited to the Islamic world. In South Korea, a traditionally Buddhist nation, where only one to three percent of the population was Christian in 1950, Christianity spread. Presbyterians and Catholics were at least 30 percent of South Korea’s population in the 1980s (Huntington 2007). In the case of Latin America, “The number of Protestants in Latin America increased from roughly 7 million in 1960 to about 50 million in 1990” (Huntington 2007, 1779) which according to Huntington (2007, 1783) is “a major net increase in religious commitment and participation” rather than a replacement of one religion with another. According to Huntington, such changes in South Korea and Latin America reflect the ability of Protestantism in meeting the psychological, emotional, and social needs of people caught in the traumas of modernization more than Catholicism and Buddhism. Hence, worldwide identities became more aligned with religion due to psychological and spiritual needs satisfaction in the midst of the complexities of modernization and change, which can create confusion.

From the theories of conflict perspective, identity can be used to explain many of the conflicts in the world. According to Deutsch, Coleman and Marcus (2006), basic needs such as security, identity, recognition of identity, freedom, distributive justice, and participation are seen as the essential elements for human development. Social identity theory asserts that the group that one belongs to is part of his identity, and one tends to view the group favorably to reinforce his self-respect. Thus, one perceives an attack on his in-group as an assault on his self-worth (Pruitt and Kim 2004). Since identity groups serve as the primary vehicle through which these needs are expressed and satisfied, intergroup conflict takes place when one group’s basic needs are frustrated or denied (Deutsch et al. 2006). Accordingly, intergroup conflict increases cohesiveness within the competing groups, primarily through the effects of threat. A perception of threat plays a key role by heightening in-group solidarity in addition to increasing hostility toward the threatening out-group, especially if there is a history of antagonism between the groups (Deutsch et al. 2006).

Furthermore, identity groups exist in organizations and communities. Wherever groups gather around a common social identity, if needs for recognition of that identity or for dignity, safety, or control are obstructed, conflict is highly likely. In this respect, professional groups, scientific disciplines, political parties, government departments, lobby groups, businesses, sports teams, street gangs – all carry a sense of group identity that shapes their dealings with other groups (Deutsch et al. 2006).

Based on social identity theory, since an individual’s self-esteem is linked to group membership, a positive self-concept requires favorable evaluations of one’s group and discriminatory comparisons with other groups (Deutsch et al. 2006). For example, ethnic groups exhibit ethnocentrism and national groups exhibit nationalism-pride and loyalty to their own nation, while defaming other nations.

According to Huntington (2007), in fault line wars, casual and multiple identities often transform and become more focused and hardened. With increased violence, communal conflicts become identity wars and the initial issues at stake tend to get redefined more exclusively as “us” against “them” as group cohesion and commitment are enhanced. With political leaders’ narratives emphasizing and capitalizing on ethnic and religious loyalties, civilization consciousness strengthens with respect to other identities. An example is the war in Bosnia where the common Slavic or Yugoslav ethnic identity diminished, and Muslim, Catholic, and Orthodox identities came to the front among the three fighting groups as nationalist political leaders built their agendas on ethnocentrism and religious differences.

Nevertheless, religious identity can take a constructive form and play an important role in peace building (Deutsch et al. 2006). Accordingly, when faithfulness is a source of extending compassion, justice, tolerance, and respect to other people regardless of their faith, it can prevent violence and help build peace. In places where religious diversity is celebrated, religious identity can become the mediating factor for understanding and cooperation. Faith based diplomacy is an example where religious identity is the opening point for building trust and starting dialogue (Deutsch et al. 2006). Parties involved in interfaith – intercultural dialogue can attain a better understanding of their own religious or cultural identity and how it acts to form their perspective of the world and others. Therefore, interfaith dialogue is not only about learning about others’ faith traditions, but it is also exploration of one’s own identity. It also helps develop respect and understanding of various traditions as parties break down barriers of misunderstanding and build trusting relationships (Deutsch et al. 2006).

Another area where religious identities can foster bonds with others is humanitarian relief work. One can capitalize on her religious beliefs in protecting or enhancing human life regardless of ethnic or religious identity of the needy. The Kimse Yok Mu foundation in Turkey is based on such concepts that transcend identity based boundaries. Furthermore, Hunt and Aslandogan (2007) point out that education can become the vehicle through which a higher sense of identity can be developed to end divisions and frictions over artificial differences. Hence, the role of education for promoting a universal view of humanity and for the development of understanding and tolerance to secure respect for the rights of others is tremendous. One such educational endeavor is brought to life through the implementation of the annual Turkish Olympiads in Turkey, where identity based differences are minimized and universal values are emphasized around speaking a common language among students from more than 140 countries.

In conclusion, understanding the concept of identity can be especially important for international development, disaster relief, interfaith – intercultural dialogue, and education work in differentiating why and how various groups of people around the world identify themselves with various factors such as religion, ethnicity, language, and race. In the international development domain, it is vital to work with identity-based sensitivities in mind, as identity underlies many conflicts around the world. In the interfaith – intercultural dialogue domain, on the other hand, different identities provide the basis for much needed cooperation for a brighter future for all.

References

• Deutsch Morton, Peter T. Coleman, and Eric C. Marcus. 2006. The Handbook of Conflict Resolution: Theory and Practice. Kindle Edition.
• Hofstede, Geert, Gert J. Hofstede and Michael Minkov. 2010. Cultures And Organizations: Software of The Mind. 3rd ed. New York: McGraw Hill.
• Hunt, Robert, and Yuksel Aslandogan. 2007. Muslim Citizens of the Globalized World. Kindle Edition.
• Huntington, Samuel P. 2007. The Clash of Civilizations and the Remaking of World Order. Simon & Schuster. Kindle Edition.
• Pruitt, Dean G. and Sung Hee Kim. 2004. Social Conflict: Escalation, Stalemate, and Settlement. 3rd ed. New York: McGraw Hill.

“Only when the last tree has died and the last river has been poisoned and the last fish has been caught will we realize we cannot eat money.” Cree Indian Proverb

The table I have under my laptop while writing this article, the materials used for my laptop, the cover case for my phone, the pen I have by my phone, the package for the mail I have received, the dividers I have in my notebook, the hair dryer I have for drying my samples before performing FT-IR on my samples, the FT-IR machine itself … They are all made up of plastics. I could go on and on, giving examples of what I observe in my immediate environment made of plastics. It would not be exaggerated to say that after the Stone Age, Bronze Age, and Iron Age, we are now living in the “Plastic Age” given the fact that the production of plastics has increased from 1.5 million tons per year in the 1950’s to 260 million tons per year in 2007.1 The majority of plastics we use in our daily life are petroleum-based plastics. What that means is, the starting materials of these plastics are chemicals derived from crude oil. There are some major concerns related with these petroleum based plastics – the Earth may run out of oil one day, or the questionable durability of how these plastics biologically degrade. Further environmental concerns exist, such as the toxic additives these plastics contain, including plasticizers like adipates and phthalate. Burning these plastics can release billions of tons of toxic pollutants every year; moreover, most plastic production reactions are done in toxic solvents, so the disposal of these solvents becomes a problem.2 Reflecting on it, it’s an incredible mercy that we have been able to get away with all the waste we have produced up to this point. But the question is: how much longer can we get away with such wasteful behavior?

One of Paulo Coelho’s passages from his book The Winner Stands Alone exactly describes my attitude and desire to “go green.” My heart pounds as I read the sentences that so touched me:

It seems now that-despite wars, famine in Africa, terrorism, the violation of human rights, and the arrogant attitude of certain developed countries-our main preoccupation is saving poor planet Earth from the many threats created by human society. “Ecology. Save the planet. How ridiculous.”

Hamid knows, however, that there’s no point in fighting the collective unconscious. The colors, the accessories, the fabrics, the so-called charity events attended by the Superclass, the books being published, the music being played on the radio, the documentaries made by ex-politicians, the new films, the material used to make shoes, the new bio-fuels, the petitions handed in to members of parliament and congressmen, the bonds being sold by the largest of the world banks, everything appears to focus on one thing: saving the planet. Fortunes are made overnight; large multinationals are given space in the press because of some completely irrelevant action they are taking; unscrupulous NGOs place advertisements on the major TV channels and receive hundreds of millions of dollars in donations because everyone seems obsessed with the fate of the Earth. Whenever he reads articles in newspapers or magazines written by politicians using global warming or the destruction of the environment as a platform for their electoral campaigns, he thinks:

“How can we be so arrogant? The planet is, was, and always will be stronger than us. We can’t destroy it; if we overstep the mark, the planet will simply erase us from its surface and carry on existing. Why don’t they start talking about not letting the planet destroy us? Because ‘saving the planet’ gives a sense of power, action, and nobility. Whereas ‘not letting the planet destroy us’ might lead to feelings of despair and impotence, and to a realization of just how very limited our capabilities are.” 3

On that note I would like to share some amazing facts I found while searching articles written on bacterial biopolymers, but first of all I would like to introduce some definitions on the concepts I will be writing about.

Plastics have many definitions, but usually, in a daily conversation, plastics mean “anything that can be molded or shaped.” Scientifically, a plastic is a sub category of a polymer. Poly- meaning “more than one” and -mer meaning “member of a particular group.”[4] Basically, a polymer is a naturally occurring or synthetic compound made of many relatively simple repeating units that are linked together in the same fashion, forming a carbon rich backbone in most cases. For example, PVC is a well known synthetic polymer, in which the monomer (the repeating unit) as seen in Figure 1 is repeated several times. A well known natural polymer is cellulose, in which the monomer as seen in Figure 2 is repeated several times.

Here it is important to note the difference between a polymer and a plastic. All plastics are polymers, as in the example of PVC, whereas not all polymers are plastics, as in the example of cellulose. The combination of the chemicals, and the type of bonds these chemicals are linked to each other by, determines the properties and applications of the polymers. The molecular weight of the polymer depends on how many times the monomer repeats itself. The molecular weight of polymers can be controlled during production with chemical techniques. One significant difference between natural vs. synthetic polymers is the molecular weight distribution. When the polymer is synthesized in the lab, the polymer product is a combination of different molecular weight chains. In other words, when a polymerization reaction takes place, lots of polymer chains are produced and one chain is never the same length or weight as another. Instead, there is a molecular weight distribution as seen in Figure 3, where most of the polymer chains in the solution have a molecular weight close to the value of Mw. So in the solution, we will have polymer chains that have molecular weights close to each other, and some extreme short or long polymer chains. It is impossible to synthesize a polymeric solution where all the polymer chains are of identical length and weight; therefore, we speak about the average molecular weight when the case is synthetic polymers. However, when we look at any polymer produced in nature, we see that the polymer chain length and molecular weight are the same every time the polymer is produced. So instead of a molecular weight distribution, natural polymers have a molecular weight value. This is important because the narrower the molecular weight distribution is, the better.

When talking about bio plastics, it is important to make the differentiation between bio-derived plastics and bio-based plastics. As Dr. R. Narayan explained in his talk at Johnson County Community College[5] , bio-derived plastics means that the plastic is isolated from a living organism, meaning that the living organism performs the polymerization reaction and then you extract the polymer from the organism.

On the other hand, bio-based plastics mean that the starting material of the plastic is derived from a living organism instead of a petroleum-based material, but it is polymerized into a plastic by humans. Therefore, not all bio-based plastics are biodegradable; however, the fact that the starting material is from a plant that can be replaced in a couple of years rather than a petroleum-based product which can only be replaced after a couple million years, drives motivation for their usage. There is the ethical concern that bio-based plastics are usually made from food sources, such as corn, however Dr. R. Narayan, who is one of the leaders in the field, argues that if the situation is handled appropriately, this should not be a problem. He argues that one up-side of the situation would be to increase values of crops and the prevention of mass migration to big cities. It’s your call to decide which side you favor more.

What is more interesting to me is the polymers being created in nature. A chemistry doctorate, Dr. Lon J. Mathias, writes that “We humans make nylons in tons per day in huge chemical plants where simple molecules are joined together in large quantities to give products that we need or want. Nature is much more careful and concise in how she does things. For a living organism to make an enzyme, another enzyme or active species must be involved. The synthesis always involves a template, or recording, of how the individual amino acids are to be joined together to give the final polymer. The enzyme adds a single amino acid, one at a time, as indicated by the mRNA. This is a slow and tedious process and takes a long time. Sometimes the enzyme gets frustrated, waiting for the right amino acid to come along, and slaps a wrong one on instead. To compensate for this, the enzyme is made to back up occasionally to check its work. If it has made a mistake, it has a process for clipping out the wrong amino acid and inserting the right one. We humans never do this. If we make a mistake, we simply grind it up and throw it away.”6

Dr. Mathias goes on, comparing the manufacturing conditions between nature’s form of polymerization and humanity’s. He says polypeptides in nature are synthesized in water, whereas we synthesize our polypeptides in toxic organic solvents. “This leads us to a problem: what do we do with the organic solvents when we’re through? Sometimes we burn them, but more commonly we try to recycle these materials, which not only are getting more expensive to buy in the first place (compared to cheap water, which is everywhere, or almost everywhere) but are also a responsibility for their recycling, purification, and final disposal. An example of how nature uses water in this way, and one which we still haven’t figured out, is the production of spider silk. Spiders spin their webs from solutions of polypeptides in water. These solutions are squeezed through the spider’s tiny spinneret and elongated quickly to form the spider webs which we’ve all seen and sometimes become tangled in. What’s really weird is that, once these spider webs form, they are no longer soluble in water. If we could just figure out how spiders first make spider silk in water and then spin their webs from it, we could make nylon the same way. This might save us a lot of waste disposal problems, and money.”6

Another spectacular creation in nature is polymers produced in bacteria which can be used as plastics once isolated from the bacteria. A wide range of biopolymers that are synthesized in bacteria serve diverse biological functions and have material properties suitable for numerous industrial and medical applications.7 Different carbon sources are efficiently converted into a diverse range of polymers with varying chemical and material properties.7 To be a little more specific, four major classes of polymers are produced by bacteria: polysaccharides, polyesters, polyamides and inorganic polyanhydrides (such as polyphosphates).7 These polymers serve various biological functions, for example, as reserve material or as part of a protective structure, and can provide a substantial advantage for bacteria under certain environmental conditions.7 Some of these biopolymers can be isolated from bacteria and can be used as plastic. Biopolymers are, by definition, biodegradable, and so their application as commodity products becomes increasingly attractive in view of the desire to avoid the use of recalcitrant oil based polymers that will accumulate in the environment.7 Biodegradable means that when exposed to the microbial flora present in a given environment (for example, in soil or water), biopolymers are fully degraded and mineralized to CO2 and H2O.5 The reason biopolymers are 100% degradable is, as they are produced in bacteria as storage material, they have sites where bacterial enzymes could attack to break them down when they search for nutrients. Whereas other polymers – even bio based polymers – will not have these enzymatic sites, so they are not always biodegradable.

One popular class of polymers produced by bacteria which can be used as plastics is called polyhydroxyalkanoates (PHA’s). PHA’s are a class of polymers produced in nature by the bacterial fermentation of sugar or lipids. They are produced by bacteria to store carbon and energy when there is a nutrient lacking from the environment. Many kinds of bacteria are able to produce PHA’s, such as soil inhabiting bacteria, and many bacteria in activated sludge, high seas, or extreme environments. 8 As we store fats in our bodies, the bacterium store PHA’s. In an environment that contains all of the necessary nutrients, bacteria grow and reproduce – in other words they produce biomass. However, when subjected to specific nutrient depletion (nutrients such as nitrogen or phosphorus) and excess amount of carbon resources, the bacterium starts storing PHA granules (Picture 3). The moment the missing nutrient is introduced back into the environment, the bacterium starts degrading the PHA granules and continues to produce biomass. Therefore, by manipulating the nutrient resources in the environment and providing optimum conditions, bacterium can be pushed to produce PHA’s.[9]

There are metabolic pathways involving various enzymes for the conversion of carbon sources to polymers. Scientists have been trying to genetically engineer bacteria for the increased production of these polymers. In some cases it is possible to over-express the key enzymes in the pathways to achieve increased production of PHA. However, this kind of research takes a lot of time and effort because altering biological activity is a very complicated process and in most cases, cells give unpredictable responses to alterations. By feeding the bacterium with different carbon sources at different conditions, it is also possible to alter the composition of the polymers. Moreover, different strains of bacterium produce different types of polymers; therefore, the range of biopolymer research is very wide. With over 150 different PHA monomers (the repeating unit of polymers) being reported, PHA with flexible thermal and mechanical properties have been developed. 7 Such diversity has allowed the development of various applications.

During his speech at the “2nd International PLASTiCE Conference Trends in Bioplastics” in Slovenia, 9 Dr. Martin Koller explained that there are two types of PHA’s that a microorganism produces. The first type are short length PHA’s (3-5 carbons in the backbone) and the second type are medium chain length PA’s (6-12 carbons in the backbone). While the medium chain length PHA’s can be used for biodiesel production, the short chain length PHA’s can be used as thermoplastics (plastics that can melt with heat, and can therefore be processed with the help of heat). These thermoplastics can be isolated from the organisms they are produced in by solvent extraction, mechanical disruption, or by using hypotonic media (having the lower osmotic pressure of two fluids) for cells that have high intracellular osmotic pressure.9 In the last case, the cells will explode due to the pressure difference and release the PHA’s; deionized water can be used as the hypotonic media. However, only specific strains can be treated with this method. At the moment, the most common technique used for extraction is solvent extraction. These solvents – such as chloroform or dichloromethane – are generally toxic, therefore creating a contradiction with the point of producing biopolymers.

Although not mainstream, some of these bacterial plastics are produced in the industrial world.8 The simplest and widest application for bacterial plastics is for packaging purposes. They can also be used in therapeutic applications, as they are generally biocompatible. Drugs can be incorporated into them, therefore as they biodegrade, they release the drug in a controlled time frame.9 For example, Dr. Martin Koller and his group have just finalized a project called “BRIC – BioResorbable Implants for Children,” funded by the Austrian Research Promotion Agency (FFG).10 Their purpose was to isolate a biocompatible polymer produced from bacterium which could be degraded and removed from the body within a certain time. The point of this project is based on the fact that in contrast to the traditional implants that need to be removed from the body after a certain amount of time, such as plates, screws or pins, the newly developed implants could be degraded and removed from the body naturally, preventing the need for a second surgery. This is a great advantage, especially for children, who would suffer greatly from additional surgeries.

Bacterial bioplastics have many other applications; however the biggest obstacle for their usage is the cost of production. During his speech, Dr. Keller stated the production of bacterial bioplastics is around five times more costly than petroleum based plastics. Most of the cost is related with the bioreactors needed to grow the bacterium and the solvents used to extract the polymers. The scientists are hoping to develop new techniques to reduce the cost of the polymers.

It is breathtaking that these creatures we cannot even see with the naked eye have been synthesizing polymers as well as we do, if not even better, and for a lot longer than us. The polymers they synthesize are completely biodegradable, have a constant molecular weight, and do not require toxic chemicals for their production, unlike the synthetic polymers we produce in the lab. They don’t harm nature as we do. And THAT is powerful.

References

1- Simon, Tristan (2007). “Experience Curves in the World Polymer Industry” Utrecht University, Netherlands.

2- Lei Pei, Markus Schmidt and Wei Wei (2011). “Conversion of Biomass into Bioplastics and Their Potential Environmental Impacts, Biotechnology of Biopolymers.” InTech.

3- Coelho Paulo(2008), “The Winner Stands Alone.” pg: 139.

4- http://dictionary.reference.com/

5- Narayan, Ramani (2013)”Bioplastics and Reducing Carbon Footprint.” JCCC Video. Johnson County Community College, USA.

6- Mathias, Lon J. (2005).”Natural Polymers.” Polymer Science Learning Center. The University of Southern Mississippi, USA.

7- Rehm, Bernd H.A.(2010). “Bacterial polymers: biosynthesis, modifications and applications” Nature Reviews Microbiology. Massey University, New Zealand.

8- Chen, Guo-Qiang (2010). “Plastics Completely Synthesized by Bacteria: Polyhydroxyalkanoates”. Plastics from Bacteria: Natural Functions and Applications, Microbiology Monographs, Springer. Tsinghua University, China.

9- Koller, Martin (2012). “Polyhydroxyalkanoates: Biodegradable polymeric materials from renewable resources” Plastice Project Video. 2nd International PLASTiCE Conference Trends in Bioplastics, Slovenia.

10- No name (2013).”Plastics from Renewable Raw Materials:Body automatically breaks down implants” Graz University of Technology, Austria.

11- Nishiyama, Yoshiharu; Langan, Paul; Chanzy, Henri (2002). “Crystal Structure and Hydrogen-Bonding System in Cellulose Iβ from Synchrotron X-ray and Neutron Fiber Diffraction”. J. Am. Chem.The University of Tokyo, Japan.

12- Ritter, Stephen(2005). “Green Success.” Science and Technology. pg: 40-43.

13- Waters Co. (2013). “GPC-Gel Permeation Chromatography”. Web.

Science is the systematic study of the behavior of certain phenomena (that is, regularities, uniformities) in the physical universe. Scientific study is based on observation, experimentation, measurement, and the formulation of universal laws that describe these facts and phenomena in general terms and enable prediction.

The process of describing regularities (i.e. things that happen in a particular way) is incomplete and never exhaustive because regularities are not exact and deterministic. There is actually quite a lot of approximation and simplification involved in this process. If an exact equation is desired, then these scientific laws, which are useful for prediction, must be formulated in mathematical terms; this represents the whole business of science.

The huge popularity of science is due to its practical results, such as the previous technological examples stated previously. Science is about studying regularities in the material world and describing those regularities in order to make predictions and to make possible the technology that we use daily possible.

It is important to stress that describing and making use of science is not about explaining, but rather using it to make sense of something; here, description is not to be confused with explanation. Therefore, science is about describing, not explaining. The moment a scientist talks about the meaning behind a law or regularity in nature and our ability to benefit from it, he is no longer talking science and he is venturing into the realm of metaphysics and the philosophy of science. Just because someone is a great scientist, it does not mean that he has a deeper insight into the meaning of the laws of the physical world and universe.

What science seeks to explain

Science does not answer questions of meaning or questions of agency (like, who is doing what for what reason? What is responsible for a given regularity?) and we cannot criticize science for not dealing with these questions. They may be important questions but it’s not the responsibility of the field of science to answer these questions. For example, consider the Law of Gravity. We drop a pen and it falls. Why did it fall? Because of gravity.

We observe that, without exception, the pen always falls when we lift it and drop it. Then we call the conjunction between performing an action and its regularity the law of gravity. This means that the law of gravity is simply the name we have given to this regularity; however, it does not mean that the pen is falling because of gravity. Gravity is the name given to the process, not an explanation for it, but in our minds both the name and the explanation for the phenomenon have become one and the same.

The question arises: Is it logically justified to explain an experience through a causal law that is derived through the same experience?

In the beginning, when scientists started asking these questions, it was unclear what the difference was between description and explanation. For a long time science was thought to be a venture competing with religion in providing answers for life.

Regarding natural laws, 19th century American philosopher Charles Peirce stresses on the point that natural laws serve as a description of natural events, not as explanations of these very events: “no law of nature makes a stone fall, or a Leyden jar to discharge, or a steam engine to work.”¹

A law of nature left to its self would be quite analogous to a court without a sheriff. A court in that predicament might probably be able to induce some citizen to act as sheriff; but until it had so provided itself with an officer who, unlike itself, could not discourse authoritatively but who could put forth the strong arm, its law might be the perfection of human reason but would remain mere fireworks. Just so, let a law of nature – say the law of gravitation – remain a mere uniformity – a mere formula establishing a relation between terms – and what in the world would induce a stone, which is not a term nor a concept but just a plain thing, to act in conformity to that uniformity?²

The law of gravity is just a formula, just a name. It cannot make a stone act in accordance to it.

It is important to note that the notion of law is closely related to issues of agency and also to the affinity of the human mind to perceive natural phenomena and the possibility of finding patterns in nature beyond science (i.e. how is it that we are so in tune to what is happening in the world that we can pick up all these regularities?). These issues announce the “greatness” of science. When it comes to the affinity of the human mind to realize recurrent patterns in the universe, Peirce says:

. . . the mind of man is strongly adapted to the comprehension of the world; at least, so far as this goes, that certain conceptions, highly important for such a comprehension, naturally arise in the mind; and, without such a tendency, the mind could never have had any development at all.³

Therefore, there would be no science if one could not grasp the regularities.

In our scientific inquiry, it is reasonable for us to be searching out these regularities and hoping that they will remain stable, but we cannot assume that we have explained how or why such regularities or laws are in effect. It may also be reasonable to say that there are regularities and we hope that these regularities and so-called universal laws will come into effect in the future so that technology can be made from predictions. There can only be hope, and not certainty, because science is based on observation and there may be some instances where the same observation may not occur.Even though science is based on exactitude, there is still a measure of hope and faith involved.

A scientific law states a repeated observation about nature. How do we come to the conclusion that we have a scientific law? Several events occur, (not just to the researcher) that hold to certain regularities, according to a certain pattern, and a generalized statement is formed. The process of generalization from a limited number of observations to form a universal statement or law is called the process of induction, or looking at a certain number of events and saying that things are going to happen all the time. The assumption under the process of induction is that the more observations made about a particular phenomenon, the more it will reinforce the law.

There is only one way for such an assumption to be true, and it has nothing to do with the number of observations. We assume a relationship or connection between the object and what occurs, the cause and effect. The assumption is that there is a necessary connection between the cause and the effect. One must be able to explain this connection in a logical way, not as something that depends solely on observation but something that necessitates the event. If this is unable to be done, if it is only based on observations, then induction is a problem. In formulating a scientific law, generalizations made through the method of induction are problematic.

Because of induction, the basic application of our inductive reasoning is twofold: firstly we think we can describe what we have seen by the use of universal laws, and secondly, that we can use these established laws in predicting what we will see. There is, however, a problem with the mechanics of the inductive process. Are we justified in formulating these universal laws simply on the basis of a discrete number of past observations that have been made?

For example, based on the scientific observation of planetary motion, we could suggest that “the sun will rise every day.” However, just because the sun has risen in the past, it does not mean that it will continue to do so either tomorrow or the next day. So the induction based on the number of occurrences of a particular phenomenon is illogical. There is no guarantee that we will ever see the sun rise again. The sense of faith we have in the scientific laws of planetary motions is based on the supposition that some kind of necessity has caused the sun to rise in the past and will therefore continue to cause the sun to rise in the future. We assume that the connection between the cause and the effect are necessarily related. To use another common example, everyone in Europe thought the statement “All swans are white” was true because every swan that they had ever seen was white. However, when travelers came back from Australia and New Zealand, they reported having seen black swans, thus providing a real life example of how induction can falter. This observation negated the previous generalizations.This brings us to the issue of causality.

Causality is the relationship between an event (the cause) and a second event (the effect), where the second event is understood as a consequence of the first. In relation to one another, induction only has to work sometimes whereas causality always has to work. It has little to do with the number of occurrences; it has to work for each cause-effect relationship. The consequence of this model of the world is that empirical knowledge is connected to the causal relations between objects and events. According to this view, the logic of scientific discovery is inductive. In other words, it infers universal laws from particular statements.

The logic of induction proceeds as follows: First, it conjectures that induction is valid, and then concludes that causation is true. Whereas, from the point of view of logic, it is just the other way around; induction can be justified only by proving that causation is logically valid i.e., that the relation between cause and effect is necessary. Induction is therefore logically not a justified method to attain universality. As the Australian-British philosopher of science Sir Karl Popper observes, scientific induction is “logically inadmissible,” that scientific “theories are, therefore, never empirically verifiable.”⁴

Can we count on the laws of nature? It depends. We can have faith in them; we can hope that they will continue to hold in the future but there exists no logical certainty. But we cannot prove that they will remain true because we cannot observe something that will occur in the future (the dogma of the experiment).

The British philosopher Bertrand Russell calls the dogma of induction, the “biggest scandal of philosophy.” He provides the example of a farmer and his chicken. The chicken notices that the farmer comes every day to feed it. It predicts that the farmer would continue to bring food every day. According to the principle of induction, each feeding event added justification to its prediction. Then one day the farmer came and wrung the chicken’s neck. Russell’s point is that induction cannot justify any conclusions!

Critical problems with the method of induction have been in discussion long before the more recent debates, and are often connected with the concept of causality. The same issue was also at the center of a heated debate among Muslim philosophers and theologians as early as the 12th century. This critical problem with the method of induction was also pointed out earlier by the 18th century Scottish philosopher David Hume. Hume stated that when we observe two events to be causally related, say a seed (a) resulting in the growth of a shoot or tree (b), what we in fact observe is only a contingent conjunction of two events. That is, the causation that we think we perceive is not actually “out there in the world” for us to observe. When we see two events and judge them to be causally related, it is merely through a habit of the mind, something we project onto the world. A necessary causal link, as such, is not guaranteed. Hume writes:

Were any object presented to us, and were we required to pronounce concerning the effect, which will result from it, without consulting past observation; after what manner, I beseech you, must the mind proceed in this operation? It must invent or imagine some event, which it ascribes to the object as its effect; and it is plain that this invention must be entirely arbitrary. The mind can never possibly find the effect in the supposed cause, by the most accurate scrutiny and examination. For the effect is totally different from the cause, and consequently can never be discovered in it.⁵

This means that causal laws of nature are not true logically and there is no concrete evidence that these will continue to hold in the future. We simply cannot postulate universal laws that tell us the way the world irrefutably is and will always be unless we have some good reason to trust such generalizations. And even if we could trust such universal laws as “the sun will always rise,” it is not clear how many times we would need to see the sun rise in order to justify proposing this law. Scientific observation, although detailed and informative, has no claim to being the irrefutable truth of the matter.

The solution

Sir Karl Popper offered a potential solution to this problem by thinking about the way we do science in a new light. Popper turned science on its head by claiming that we are looking at science in the wrong way. Instead of looking to science to provide us with theories that are definitive and true, Popper said that we should be looking to science to provide us with theories that we have failed to prove false for a very long time. This approach to science is referred to as “Falsificationism.” Less of a solution and more of a shortcut, it is a tool which we are allowed to use in the game of science. He describes the Falsification approach by noting that for the scientific method to be rational, it must make claims to knowledge that is logically sound. That is, science is not about making grand universal laws, but about the examination of individual observations. According to the model of falsification, science is concerned with evaluating and refining. What we commonly think of as scientific claims to knowledge, are only hypotheses that we accept till they are proved wrong.

Fundamentally, Popper accepts that science can never provide us with complete 100% certainty, but he claims that this is not really a problem because it is not actually science’s job. The purpose of science is to provide us with a theory that is likely to be true based on the fact that we haven’t yet managed to prove it wrong. One unfortunate consequence of this, however, is that you can only ever be certain of the things that you have proved wrong. We know, for example, that the world definitely is not flat. The problem with this fact is that, although certain, it is not particularly useful to know that something is definitely false. For Popper, the best we can hope for is that a given claim is corroborated at one instance in time and if we presume otherwise, we are begging the question of the uniformity of nature: that what has always been, will (for apparently no good reason) continue to be.

To recapitulate, science does not deal with explanation; this is the realm of metaphysics. How we explain things depends on our beliefs and world view.

Dr. Yamina Mermer is a member of the Scriptural Reasoning Group based at the Faculty of Divinity, University of Cambridge, UK.
Dr. Eren Tatari is Assistant Professor of Political Science, Rollins College, Florida.

Footnotes

1. Online Past Masters text, The Collected Papers of Charles Sanders Peirce, (University of Virginia E-text Center), 1.323. (The online texts is drawn from The Collected Papers of Charles Sanders Peirce, Vols. I-VI ed. Charles Hartshorne and Paul Weiss (Cambridge, MA: Harvard University Press, 1931-1935), Vols. VII-VIII ed. Arthur W. Burks (same publisher, 1958).
2. Ibid., 5.48.
3. Ibid., 6. 417.
4. Popper, Karl. (1959). The Logic of Scientific Discovery. Hutchinson & Co. (Original work published in 1935).
5. Hume, David. (1772). An Enquiry Concerning Human Understanding. Hackett Publishing Co.

The fascinating aspect of these materials stems from the fact that when certain particles or devices are manufactured on the nanometer size region by means of special chemical and physical methods, they start showing distinct properties dependent on size, shape, and elemental compositions (such as huge amount of light absorption/emission, plasmonic resonance, high surface area, ability to convert light into heat, desirable magnetic properties, etc). Each of these features have found many applications in technology and they provide superior properties when compared to conventional materials. This article will not cover each technology based on nanomaterials but rather focus on the medical aspects and applications of nanotechnology and the direction it is heading.

Nano-medicine is a novel branch of nanotechnology seeking to deliver medically relevant drugs and imaging agents to the desired sites of the body. Biomedical imaging and drug delivery fields are benefitting from nanotechnology to a greater extent because not only do nanomaterials provide unprecedented results in diagnosis and therapies, considerable amounts of incentives in the form of governmental and private funding also drive topnotch institutions and scientists to study these materials around globe. For instance, iron oxide—when designed and manufactured on the nanometer order—can compete with, if not replace, most of the commercial magnetic resonance imaging (MRI) contrast agents due to some of its attributes, (i.e., being much more sensitive) requiring a less amount compared to other contrast agents, non-toxic to humans, and easy to manipulate in terms of its chemistry (1). Nanometer-sized spherical and rod-shaped Cadmium/Tellerium/Lead sulfides and selenides, also known as “Quantum Dots,” can absorb and emit light from ultra-violet (UV) to infrared region (IR) and this phenomenon could be utilized to construct biomedical sensors capable of detecting biologically relevant species (such as blood glucose, tumor markers, hormones, and etc.) with great accuracy and speed (2). Even by using multiple colors emitting “Quantum Dots,” one can, in principle, detect more than one biological entity simultaneously. Furthermore, their superior emissive properties could be harnessed to develop sensitive and selective fluorescence imaging techniques and assays which can lead to simple and early diagnosis of diseases. Gold nanorods, if irradiated with IR lasers, can generate extreme local temperatures in the surrounding medium owing to “plasmonic resonance of surface electrons,” and this feature could be directed to killing of localized tumor tissues known as “Photothermal Theraphy” (3).

Another class of nanomaterial called liposomes (4) can actually mimic lipid bilayer of the cell membrane which gives rise to a protective layer around organelles and nucleus, and maintains the transport of ions and molecules in and out of the cell. Synthetic liposomes, strikingly, can accommodate various cargoes extending from drugs to imaging agents in their inner cavity and render controlled release of its cargo as it circulates in the body, thereby providing longer bio-availability.

One of the most alluring uses of nanoparticle formulations in cancer therapy is their dimension. Certain sizes of nanoparticles can permeate into tumoral sites and be retained in that region longer than small particles or molecules. This extraordinary feature of nanoparticles, called “enhanced permeability and retention effect” (5), was utilized with liposomes to deliver chemotherapeutics to cancerous tissues effectively in a slow and controlled manner. In addition, chemical malleability of nanoparticles give rise to smart formulations which could respond to external stimuli in drug delivery applications. For example, the fact that cancer cells have lower pH values as compared to normal cells has been used to trigger release and delivery of drugs on site (6).

An alternative approach to conventional treatments is gene therapy in which the malfunctioning or mutant gene has been reintroduced into cells with a properly functioning one in order to restore the malady (7). Nanoparticles, especially polymeric counterparts, have shown promising results in encapsulating, carrying and delivering the gene of interest into desired cells.

Apart from synthetic nanoparticles, naturally occurring nanoparticles, have lately received great attention due to their unique structures and properties such as biocompatibility, uniform size, as well as suitability to chemical and genetic engineering. Plant and bacterial viruses, known as viral nanoparticles (8), have been tested for imaging and drug delivery applications, and because they infect only plants and bacteria, they are considered to be benign towards mammalians. Their inner and outer amino acids could be chemically modified with drugs and imaging modalities and cleverly engineered drug release mechanism could be invoked to operate upon external or internal stimulus.

Nanomaterials are, furthermore, suitable candidates for vaccine development. The immune system normally recognizes certain chemical groups on the surface of antigens (pathogens) and develops its defense mechanism based on this recognition. Multiple copies of these chemical groups could be chemically tailored around the surface of nanomaterial, and thereby could trigger the same immune response more efficiently (9).

The future of medicine will be shaped and enhanced through a targeted delivery of drugs and imaging contrasts into desired sites. Promisingly, nanoparticles will be able to assist in this regard to a considerable extent. Today’s cancer chemotherapy rely mostly on administering a variety of cancer drugs via intravenous (injecting through the vein) or oral means which delivers drugs to cancer cells as well as a considerable amount to healthy tissues which causes major side effects. In order to accumulate higher doses of drugs in tumor cells selectively and minimize nonspecific delivery, nanoparticles loaded with drugs and chemically decorated with “smart molecules” which have the ability to recognize cancer cells and specifically bind to them have been designed and tested successfully (10). These smart groups (organic molecules, antibodies, peptides and small molecules), surprisingly, have higher binding affinities toward some receptors over-expressed in cancer cells. Furthermore, encapsulation of drugs by nanomaterials provides a protective shell which prevents leakage of drugs to other sites.

An important drawback of cancer therapy is drug resistance in which cancer cells develop mechanisms to pump chemotherapeutics out of cells and decreases the efficacy of drugs. Nanoparticles, however, invalidate these resistance mechanisms by encapsulating drugs and should therefore not be exposed directly to surrounding cell environment. When nanoparticles reach the desired destination in the cell, an engineered mechanism or stimulus augment the release and drugs are expected to show their activity without any compromise (11).

It is fascinating to see how these small nanoparticles behave cleverly and orderly even though they look like inanimate and unconscious clusters of atoms. The extraordinary art, design and engineering witnessed in macro dimensions can also be seen in nano dimensions which means that a conscious and purposeful Hand of Power is present and visible in this nanoworld.

To sum up, nanomaterials could be ideal platforms for drug delivery and imaging applications and could complement the deficiencies in conventional therapies. Loading multiple copies of these entities into nanoparticles and devising clever mechanisms to target and deliver them into desired sites would be key elements in the nanomedicine of the future. We are living in a world where each of us has someone in our families or among our friends who are going through painful cancer treatments, which is a heart-rending and traumatic experience. Hopefully, nanomaterial-based therapies would give rise to solutions and success in battling against cancer. For in one prophetic tradition the Prophet Muhammad, peace be upon him, says: “O servants of God! Search for ways for treatment of illnesses. If God gives you ailments, for sure He bestows upon you cures for those.”

And why can’t this bestowal be in the nano form?

References

• Qiao RR, Yang CH, Gao MY. “Superparamagnetic iron oxide nanoparticles: from preparations to in vivo MRI applications” (vol 19, pg 6274, 2009). J Mater Chem 2009;19:9286-9286.
• Raymo FM, Yildiz I. “Luminescent chemosensors based on semiconductor quantum dots.” Phys Chem Chem Phys 2007;9:2036-2043.
• Giljohann DA, Seferos DS, Daniel WL, Massich MD, Patel PC, Mirkin CA. “Gold Nanoparticles for Biology and Medicine.” Angew Chem Int Edit 2010;49:3280-3294.
• Jesorka A, Orwar O. “Liposomes: Technologies and Analytical Applications.” Annu Rev Anal Chem 2008;1:801-832.
• Sancey L, Barbier E, Hirsjarvi S et al. “Enhanced Permeability and Retention (EPR) effect in tumors: characterization by MRI and fluorescence imaging.” B Cancer 2011;98:S67-S67.
• Hruby M, Konak C, Ulbrich K. “Polymeric micellar pH-sensitive drug delivery system for doxorubicin.” J Control Release 2005;103:137-148.
• Waehler R, Russell SJ, Curiel DT. “Engineering targeted viral vectors for gene therapy.” Nat Rev Genet 2007;8:573-587.
• Yildiz I, Shukla S, Steinmetz NF. “Applications of viral nanoparticles in medicine.” Curr Opin Biotech 2011;22:901-908.
• Peek LJ, Middaugh CR, Berkland C. “Nanotechnology in vaccine delivery.” Adv Drug Deliver Rev 2008;60:915-928.
• Ruoslahti E, Bhatia SN, Sailor MJ. “Targeting of drugs and nanoparticles to tumors.” J Cell Biol 2010;188:759-768.
• Liang XJ, Chen C, Zhao Y, Wang PC. “Circumventing tumor resistance to chemotherapy by nanotechnology.” Methods Mol Biol 2010;596:467-88.

In the past few decades many studies and articles on the subject of religion, spirituality and health, from both Western and Muslim perspectives, have been published. In this book, Salih Yucel’s quantitative and qualitative studies support previous research findings which suggest that religion and health are not mutually exclusive and that there is clearly a positive correlation between prayer and wellbeing.

This book comprises a research study taken from the author’s doctoral thesis, The Effects of Prayer on Muslim Patients’ Well-being. Also included in this book is a qualitative study which contains examples of many case histories and anecdotal evidence from Muslims who have benefited from the healing power of prayer, which includes salat (Islamic ritual prayers), dua (formal and informal supplication to God), and dhikr (remembrance of God, based on the Sufi concept of connectedness to the universe. Also included are Bediuzzaman Said Nursi’s “twenty-five remedies” for the sick which explains the concept of illness and how Muslims should view it in the light of belief.

The aim of this research has been to investigate the physical and spiritual effects of prayer on Muslim patients. Sixty adult Muslim in-patients, consisting of equal numbers of women and men from different educational backgrounds and nationalities, were recruited from the patient population at Brigham and Women’s Hospital, a Harvard Medical School-affiliated institution in Boston, Massachusetts. The research included a pre-test questionnaire in order to assess the spiritual level of the patients and a post-test questionnaire after prayers were completed. The surveys were based on Islamic sources, with the second survey split into two sessions: the first contained readings from the Qur’an while the second consisted of texts from a non-religious source, serving as a control in order to determine the effect of prayers on the patients.

Unlike previous studies, this research has provided guidelines for prayer which is based on the Qur’an, the Prophetic Traditions and the works of a number of Muslim scholars. The guidelines are a reminder that prayers should if possible be carried out under certain conditions, which include both physical and spiritual preparation prior and after prayer. Examples include taking ablution and ensuring clothes are clean prior to prayer and so on. Also some of the spiritual advice is extremely helpful, such as the understanding that prayer will always be answered but not necessarily in the way that individuals may expect it, thus reducing the disappointment patients may feel if they do not get exactly what they have asked for after prayer. However, other conditions, such as offering prayer “sincerely,” may not be so easy to ensure.

The findings of the preliminary survey were used to determine the level of religiosity/spirituality of patients from an Islamic perspective. These findings were consistent with previous studies, showing a strong correlation between religiosity/spirituality and hopefulness/confidence. The post-test survey based on self-report measures of religiosity and wellbeing following the prayer session also showed higher scores in comparison to the control group. With regard to vital signs and the positive physical effects of prayer on health, however, the data was not considered to be clinically significant. The author admits to some of the limitations of the study such as the hospital environment itself which is not conducive to prayer conditions. One of the main limitations has been the omission of compulsory prayers (salat) from the survey, as many bed-ridden patients were unable to take part in this activity. A longitudinal study with a larger participant group and a more convenient environment might possibly have produced better results.

However, the qualitative study included in this book, which consists of many case studies of people who have benefitted from the healing power of prayer, provides further support for the importance of including prayer as part of treatment. The main strength of the book lies in its approach, which is based mainly on Said Nursi’s ideas of remedies for the sick. These remedies enable patients to move away from reliance on the realm of causality and are able potentially to empower them to try to understand their condition in a much broader context that includes the concept of the Hereafter.