Fear of obesity may sometimes lead people to an extreme diet, and this may cause a deadly disease: anorexia nervosa. The sufferer initially tries to lose weight by going on a diet, but the illness soon reaches the point of no return as the result of extreme dieting. At this point, weight loss cannot be stopped; the person can no longer eat, even if he or she may want to. If they do manage to eat a little food, they throw it up. This disease and many other health conditions are connected with how our bodily functions like appetite are regulated with the secretions in our brain.

Discovered in 1998, orexin is a neuropeptide, or protein-like substance secreted by the brain. It is responsible for regulating states like wakefulness, appetite, and arousal. There are tens of thousands of neurons in the lateral hypothalamus of the human brain that secrete orexin. It was first discovered to increase appetite, but later other functions – especially in relation internal organs – were identified, including regulating the body’s energy use.

Orexins play very important roles in the development and maturation of the brown adipose tissue, which is especially important for infants. The fats in this tissue are directly converted into heat. It is the duty of the adipose tissue to protect the body from illnesses in cold weather. Experiments on lab rats have revealed that body temperature decreases in animals without orexin in their body, and they fail to consume fats. The conclusion is that orexins help boost energy consumption, protect the body from cold-related illnesses by raising the body temperature, and prevent obesity.

Orexins also help regulate metabolic activity and its speed. They are also responsible for regulating the circadian rhythm, or the daily sleep-wake cycle, especially by helping us stay awake. Orexins help increase the secretion of dopamine, norepinephrin, histamine, and acetylcholine hormones, which are in charge of the proper functioning of the daily sleep-wake cycle. All these hormones are substances that increase wakefulness.

The destruction of neurons responsible for producing orexin leads to a severe illness called narcolepsy, which is a serious sleep disorder. Patients suffer from sudden fits of involuntary and extreme sleepiness, irregular nighttime sleep, sleep apnea, various hallucinations, and muscular paralysis called cataplexy. They may suddenly fall into REM asleep while driving and watching television. The muscular paralysis accompanied by REM sleep makes sufferers collapse wherever they may be. They sometimes cannot move and remain motionless, even when they wake up. The fits of sleep strike with or without forewarning and make the need for sleep impossible to fight off. Since frequent uncontrollable collapses may cause injury, narcoleptics know they have to take precautions when they perform daily tasks. Generally appearing in a person’s twenties, the disorder may result from organic factors such as inflammation or a tumor in the brain or other underlying hostile causes.

Narcolepsy is untreatable. It can sever patients from real life and incapacitate them, leaving them unable to perform routine daily tasks. Treatments that are available can only make patients’ lives bearable.

Cataplexy is a condition in which muscles become dysfunctional, speech becomes incomprehensible, and the body collapses due to loss of strength in the neck or knees. Fits may also appear in the form of emotional responses such as excessive laughter, anger, or fear. The duration of cataplexy may last from a few seconds to a few minutes. Patients do not become unconscious during the attack; they just lose control of their physical functions. More often than not, people who have a cataplexy attack in public places seem to be under the influence of alcohol or drugs. They can see and hear others, but they cannot respond.

Sleep paralysis is a temporary state of inability to speak or move during sleep. Although it may look frightening, it is in fact not dangerous. Hypnotic hallucinations, on the other hand, are extremely vivid and frightening dream-like states experienced when falling asleep or waking. An extreme tendency for daytime sleep and hypnotic hallucinations are consequences suffered by people who have not had enough sleep, whereas cataplexy is unique to narcoleptic patients.

Orexins are also responsible for increasing the amount of nutrition a body consumes. This duty is not about meeting the body’s daily diet. Orexins tend to increase appetite, even when the body does not need feeding. They suppress the feeling of satiety, causing the person to continue eating. The willpower should kick in at this point, and the person should use it to stop eating.

The secretion of orexin is influenced by two opposite hormones. The first is leptin, secreted in obese people. Leptin’s duty is to prevent the person from overeating by reducing orexin secretion. The second is ghrelin, a digestive hormone secreted when the stomach is empty. Ghrelin increases orexin secretion, causing an increase in appetite.

It has also been discovered that orexins are connected with smoking and drug addiction. Medicines that reduce orexin secretion are used in addiction treatment. Orexins stimulate the neurons of pleasure in the brain, the reward centers, and impact a person’s happiness or sadness. A reduction in orexin secretion leads to unhappiness and sadness.

References

• Herring W. J. et al. “Orexin receptor antagonists for the treatment of insomnia and potential treatment of other neuropsychiatric indications”, J Sleep Res., 2018; e12782. doi.org/10.1111/jsr.12782.
• Kaushik, M. K. et al. “Continuous intrathecal orexin delivery inhibits cataplexy in a murine model of narcolepsy”, PNAS, June 5, 2018 115 (23) 6046–605.
• Zhou, W. et al. “Activation of orexin system facilitates anesthesia emergence and pain control”, PNAS, November 6, 2018 115 (45) E10740–E10747.

A system of education without a clearly defined target and purpose will only serve to confuse future generations. We have to be careful that our youth is taught the proper material in an effective manner to ensure that they are actually learning rather than simply becoming conduits of data.

The social structure of a nation is closely related to the importance it places on the education of its populace. The education of the current generation is especially crucial as they will become the educators of following generations and will share with their students the knowledge they have acquired as part of their own education and experiences. It is vital for the society and morality of a society that its values are transmitted to its younger generation in the process of their learning experience. Value transmission is best possible in a successful marriage, which thus makes family an important educational institution, a vital one for the continued existence of a nation. Those nations which fail to establish the institution of marriage on sound and essential values without regard to the spiritual and moral condition of their society are doomed to extinction.

The development of individuals is strongly influenced by other individuals, dominant customs and traditions, and more importantly by their parents. Similarly governments have a strong influence and authority over the different parts of its populace.

A nation that effectively utilizes their resources is closely aligned with the thoughts, concepts, and culture of the individuals who make up the society and with the prudence, foresight, and sincere devotion of those in power. The administrators that are responsible for the level of care given to individuals and their efforts toward becoming a social entity will be an indication of how closely aligned they are with the prophetic principle that “All of you are shepherds, and all of you are responsible for those under your care” and that “being glad with making others’ happy instead of self concerns.”

Those who are responsible for educating future generations – no matter under what title they do it – should never forget the importance of this. As members of society we try to do whatever it takes to ensure the best possible future for our children by doing everything in our power and overcoming any and all difficulties so that our children are not deprived of anything as we try to prepare a world like Paradise for them. Will it not be a waste of all our efforts if we fail to elevate them to the level of morality and virtue, the capital of true value, if we cannot elevate them to a state of satisfaction, having acquired consciousness and culture? The nations who obtain this capital will have gained a mysterious key to the treasures of the world. On the contrary, the masses that have not elevated to the level of such a cultivation and understanding will lose their first struggle for social life in the future and be knocked out at the first round.

If the new generations’ minds are equipped with the sciences of their time and their hearts are not lit up with breezes from beyond and if they are provided with an ample education, with all their needs fulfilled and all opportunities available for them to succeed then they can look forward to a bright future. These future generations will be able to stand up to every kind of obstacle in the struggle of life, they will be able to overcome – material or spiritual – every kind of difficulty and will never give in to despair. All the hardships that we will have encountered along the way in providing our children with a better education will have been worth it.

As for the unfortunate ones who are deprived of this consciousness will waste away the inheritance they received from their fathers, spiritually as well, they will lead an unstable and pessimistic life, and then perish between the ferocious teeth of misery.

The authorities today, who are at the crossroads of elevating their children to the level of humanity or leaving them to be beasts in human form, have to think the responsibility on their shoulders heavier than mountains and find more profound and consistent cures against the decays brought by years-long neglects. Otherwise, the unfortunate generations who lost the most precious ores of their being in the unknown seas for thousands of times through different erosions will completely lose their ability to germinate and they will become completely barren, never be able to find existence with their own essence, and never reach the glory of the past again.

There are two main points to this question – this matter has aspects that relate both to the people of guidance who are attached to God, and to those who are not.

It is the duty of the people of guidance to communicate to other people the truth as they believe, the truth they have found and had a taste of; the truth they are satisfied with or a view with which they mature with, and to guide them to peace. First and foremost, this is a debt of conscience we owe to humankind. A person who knows these truths, the content of which has been bestowed to our consciences as a divine favor, should communicate them to those who do not know and open for them the doors leading to God.

Now, let’s have look at how God has commanded about this matter: “The believers, both men and women, they are guardians, confidants and helpers of one another. They enjoin and promote what is right and good and forbid and try to prevent the evil” (Qur’an 9:71). Another verse reads: “O you who believe! There must be among you a community calling to good, and enjoining and promoting what is right and good and forbidding and trying to prevent evil (in appropriate ways). They are those who are the prosperous.” (3:104). God has always referred to those who promote what is right and good as an honorable community: “You are the best community ever brought forth for (the good of) humankind, enjoining and promoting what is right and good forbidding and trying to prevent the evil, and (this you do because) you believe in God” (Qur’an 3:110).

These divine lights considerably clarify this obligation towards humanity. This matter is clarified by many other verses and hadiths and it is so open and clear that it does not require any further interpretation or explanation. Therefore, we can gather from these verses that we are responsible for communicating the divine truths. This is such a compelling responsibility that if there was no one left on earth one day in future, then we will entertain the possibility that there might be people living in a colony near Sirius or some distant planet around some unknown star in the Hercules constellation and somewhere in the Milky Galaxy, and with an urge that is unique to human species to reach out to them, we will build colonies and cities as interim stations on our route toward them, and we will communicate our heart-felt inspirations to the people there (if any). We will intermingle and sympathize with them and we will show them the roads that will lead to God. We will say, “Say, ‘There is no god but God,’ and be saved and be prosperous,” as the Prophet, peace and blessings be upon him, put, and this will always be our main motto. This is our duty. On the other hand, their duty is to lend an ear to this call of ours that invites them to peace and to search for the straight path wherever they are and everywhere they go.

If we do not fulfill our duty, we will fail to comply with our obligation towards God. Then, Almighty God will ask questioningly: “You knew the truth, but you failed to communicate to other people? You knew God, but you did not introduce Him to other people? You could see the straight path, but why didn’t you show it to other people? You were aware of the light, but why didn’t you turn other people to look toward that direction?”

In the light of divine revelations, I can say that on that day, Almighty God will say to them: “Although you satisfied all of your animal drives to the full, why didn’t you search for the way which would provide you with full gratification? Even during your most troubled and distressed times, you did not think for an instant to experiment this way? In other words, you have resorted to all sorts of recipes for your worldly welfare, but why didn’t you consider making the truth which you somewhat heard about even for once?”

In the final analysis, Almighty God will hold every individual against his or her own sins. Since we are responsible only for communicating the truth to them, we will be questioned only for our faults in fulfilling this duty of ours. On the other hand, they will be questioned for failing to search for truth or lend an ear in a sincere manner to the truth, if they have already heard about it. May God save us from falling tumbling down by failing to enjoin and promote what is right and good, and forbid and try to prevent the evil while having capability to do so!

“… there is a stable order in the world as well as a well-established connection, constant norms and fundamental laws. In this sense, the world is analogous to a clock or a well-designed machine. Every single wheel, every single screw, every single nail not only has a role in order of a machine and an impact in its final benefit but also positive consequences for all living beings, especially for humans.” (Signs of Miraculousness, Seven Heavens, p. 186)

There is a strong parallel between the general principles to be observed for a healthy social structure in a society and the necessary conditions that enable cells to make up a healthy tissue. The laws prevalent in the universe present amazing parallels since they derive from the same divine source. In order to have healthy development in societies, it is necessary to have healthy connections, reciprocal understanding, and correct information transfer between people. Similarly, having healthy cells, which can be considered as micro-societies, also depends on the cells’ continual use of complex signal connection networks and their maintenance of connections with their environments. In order to maintain a harmonious and healthy life in the cell, there must be dense information transfer (through chemical molecules) at all levels with neighbor cells. Thanks to the connection networks that start at their membranes, cells can recognize warnings coming to them and produce responses. Through such information networks, a continuous connection is established in living organisms, starting from their lowest level mechanisms (i.e. molecules in cells and organelles) to their highest level mechanisms (i.e. organs, systems, organisms, populations, ecosystems), in order to ensure a healthy and harmonious processes of development, reproduction, differentiation and aging. Organized as a tissue (micro-society), one of the most amazing features of cells is the way they behave in accord with the society they live in, rather than acting as individualistic beings. Cells behave in a way to make micro-societies possible. In cytology (study of cells), this feature is known as “contact inhibition” (i.e. maintenance of healthy and harmonious operation and development that is based on connection), and its damage may lead to cancer. Every cell is sensitively programmed to receive all signals, coming from inside and outside, and to manage the proper responses to them. Here, the question arises whether a lack or disorder of connection is caused by pathological conditions in cells or whether the emergence of pathological conditions is caused by connection problems. It is generally assumed that, molecular changes in the cell occur first (i.e. mutation) and then this mutation leads to abnormalities and connection problems at the levels of tissue, organ, and even organism. Damage to communication or connection and disorders in this system are a very important reason for the appearance of some pathological conditions (such as an abnormal increase of cells, cancer and death). Thus, diagnosis and treatment of many diseases today depends on knowledge of how biological communication and connection are harmoniously established.

Cells are designed to control their behavior through special signal molecules that can themselves function as stimulatory. For instance, using signal molecules, cells can establish colonies or biofilms. Moreover, plant cells, through channels known as plasmodesmata, maintain their connection with neighboring cells and trade certain materials. In the state of illness, the density (among cells) of signal molecules that are transferred in the plasmodesmata changes.

Hormones, reproduction factors and neurotransmitters are charged with ensuring transportation and communication at different levels. Cell and tissue elasticity and their adaptability are increased by this diversity in signal operations. Different ways are used to transmit signals into the cell depending upon the characteristics of the signals. For example, hydrophobic (water-avoiding) molecules like steroid hormone pass directly through the cell membrane and connect to their receptors in the cell. The receptors that are responsible for decoding genes stimulate the decoding of related genes. If a problem (mutation) occurs in the molecules that are responsible for transportation and communication, the transportation and communication breaks down and the cancer process is triggered. The existence of continuously reproducing cells in inappropriate times and places is an important symptom of cancer initiation. For example, in colon and rectum cancer, if a mutation occurs on the Ras protein, which is one of the signal proteins that takes the “Reproduce!” message from the cell membrane the cutting off of the GTP molecule, which is responsible for turning the signal molecule on and off, is blocked, and since the molecule stays permanently active a signal like “Reproduce!” is permanently sent inside the cell. Thus, the benefits of the medicines that are used in cancer treatment and that show their effects by hindering signals on the cell membrane level are observed in the non-existence of this mutation on Ras proteins. If the mutation happens the medicines mentioned above cannot be effective. Today, the presence of the mutation can be determined by a biopsy taken from the patient, thus, it has become possible to choose the type of therapy that will be most helpful to that person.

Communication inside the cell can be carried out through ion channels (such as sodium, potassium, and calcium). These channels in membrane behave selectively for every different ion. For example, while voltage-gated channels open and close according to electric charge ligand, (key)-gated (receptor) channels let ions transfer when ligands are tied up. Sodium and potassium ions and the molecular channels that these two passes are responsible for organizing the changes that effect the communication of nerves in the membrane potential. The calcium channel, on the other hand, plays an important role in muscle contraction, and biological incidents like the formation and deformation of bone.

In recent years, the proteins (matrix) that fill the vacancies among cells have been shown to be the main actor in the general control of communication between cells and in the integration of signals coming from their surroundings by hundreds of proofs. It has been pointed out that CCN proteins, which are one of the adaptors, as well as proteins with multiple modules that are responsible for the connection between cell membranes and matrix proteins have a regulatory role at different levels in the control of signal transfers in ion channels, cell differentiation, adherence of cells to each other, cell collapse, programmed cell-death, cartilage formation and the synthesis of new veins. The multi-dimensional and dynamic communication and connections mentioned above related to cells also apply to people. When individuals develop a healthy connection between their inner world and other people, a healthy society emerges. Every individual is granted these potential connection points, which make the existence of an individual possible. The development of a healthy person depends upon activating these connections, organizing them dynamically and keeping them active.

If we place human beings at the center of creation, the first connection that the individuals should make between their Creator and their ego (nafs) is called worship. The ego is both a help and a hindrance to the construction of this connection. The second connection, which is between individuals and their friends, is ensured by good morals, good conduct, and personal virtue. The construction of a healthy social life depends on how many people have good morals, good conduct and virtuous character in a society. If virtue is not accompanied by knowledge, it is highly unlikely that knowledge will raise an individual to a standard of human perfection.

The third essential, the individual’s healthy connection with their surroundings is established through the “ecological dimension of ego,” which is sensitive to the external world. It is very difficult for people whose dimension of ego, which is sensitive to ecological problems and the environment, has not developed to keep the environment clean and take precautions against pollution. The fourth connection that individuals should establish is the connection with their internal world (heart-consciousness, transcendental ego, real self). “O Man! Know yourself first!” and, “The one that knows himself knows his God,” are expressions pointing out the importance of this connection.

For individuals, groups, and societies to have a healthy life as well as to maintain their health at all levels depends on activating these four connections, in other words, establishing coordination and harmony among them and then maintaining this state. When one ignores one of the connections or some of them, or when the coordination between these connections is defective, troubles and illnesses at various levels emerge. Hence, the links that a healthy individual establishes may include those in civil society organizations, and through these further networked and reciprocal communications. Like our cells, which maintain their connection with their environment and neighboring cells via the “contact inhibition” mechanism so that we feel healthy, for people to become healthy at personal and societal level, individuals should actively join civil society organizations and service-centered communities that can enable activation of these four connections and ensure harmony and coordination among them. The Islamic scholar, Bediüzzaman Said Nursi paid special attention to connection in the letters he wrote to his students (the Kastamonu letters) and highlighted it as a point of progress that should be reached:

Since, in today’s world, saving people’s belief for the sake of God is a very important mission that is above everything; since quantity is not very significant compared to quality; since transient and changing political worlds are trivial compared to everlasting, constant, stable services in the name of God-they should not be even compared; they can never be objectives; therefore, we should be satisfied with valuable positions that are granted in the circle of Risale-i Nur. Instead of having extremely well-thoughts about other people or seeing them at high positions superfluously, we need to have extreme loyalty and steadfastness, and utmost connection and sincerity. We should have progress on these points.

Hamza Aydin has a PhD in bio-medicine. He is a freelance writer from Izmir, Turkey.

Collective responsibility

But just acknowledging this shared responsibility is not enough. Frequently, the real problem is group inaction, for harm can be prevented if enough people form a group to prevent it. Collective responsibility often can be ascribed to those people who have the ability to form such groups but do not do so. To the extent that this is the case, they are collectively responsible for their collective inaction.

Members of the dominant Western culture may consider it overly severe to assert that all of us are collectively responsible for our failure to do something about the world’s many problems. While not saying that people who do not form groups are guilty due to their inaction, I do feel that our inaction should provoke a sense of shame within us.

Goodin describes his approach as putting consequences to the fore, meaning that consequences quickly take up the whole stage, not just its front and center. He preserves a central link between responsibility and causality, and claims to make better sense of our present practices of responsibility. Larry May sets out to expand significantly our sense of responsibility within groups. The keystone of moral responsibility here is that for who one chooses to be. Attitudes and habits, states of mind and character, roles and affiliations, and the professional, institutional, and social climates shaping our interests, perceptions, and values are reviewed even as we continue to shape them.

A welcome but difficult result is that we are responsible for failures of awareness and insensitivity, as well as unexamined habits, traits, allegiances, and identifications that predispose us to moral failure. Another result is that people should see themselves as responsible for certain harmful events occurring within their communities, even if they are not direct participants or cannot prevent them. We are”and should feel”accountable for tolerating our own morally flawed character, contributing to a morally irresponsible attitudinal climate, or failing to reckon adequately with our institutional roles. These enriched bases of responsibility are not intended as new bases for subjecting people to punishment. I suggest that shame and taint, not just guilt, are appropriate individual reactions to expanded responsibility.

My concern is the collectivities, attitudinal climates, and expectation of groups that shape what people think is up to them and what they become used to ignoring. This has implications for all people who function within institutions where the most significant outcomes are the work of many minds and hands. A group’s responsibility is a fundamental moral issue. Therefore, groups are responsible for events and should be held responsible for them.

Shared responsibility

People should see themselves as sharing responsibility for the harm experienced by their communities far more often than they do. There is a distinction between shared responsibility and collective responsibility. Collective responsibility applies to a group as such (not necessarily to individual members), whereas shared responsibility applies to individuals within groups because of their membership relation with the group. We live in a world of groups. Groups affect our daily life, attitudes, and character, and greatly increase our power to act. Individuals receive great benefits from group membership. Those increased benefits and power should come with increased responsibility. Yet, although groups cause more and greater harm than individuals and have a greater capacity to correct large-scale social problems, individuals typically identify less with harm caused by groups and less often assume responsibility for them.

People share responsibility for harm done by groups, including those that result from omission. More harm occurs collectively than individually, and yet people take less responsibility for it for two reasons: Groups break problems into pieces, responsibility gets diffused, and groups allow individuals to assume that someone else will”or at least could”act. An expanded notion of moral negligence, the idea that since individuals within groups and the group’s structure and policies influence one another, and since group membership structures its members’ values and tends to desensitize them, individual members should be aware of this and responsible for reducing the risk of harm perpetrated by their group. Since there is a duty to act, the failure to do so may constitute negligence. This makes group members responsible for group values and, derivatively, for whatever harm the group does.

Shared responsibility is particularly appropriate for the value transformations that occur within groups. Since people affect one another’s conduct more, and attitudes are more closely shared, people should feel a heightened sense of responsibility to offset any risks associated with misconduct, including negligent omission or inaction. Of course, there is always the problem of defining the scope of negligence. This problem can be handled by using a reasonable person standard to ascertain what our roles would commit us to. We are not negatively responsible for all of the world’s failures, but only what a reasonable group of fellow citizens would expect of someone in our circumstances. Recognizing negative responsibility, including responsibility for omis-sions that allow an unreasonable risk of group harm, helps people lead lives that are more integrated with their moral values, because that involves both acts and omissions. To be in harmony with ourselves, we need to integrate principles with behavior that promotes moral integrity.

Conclusion

Shared responsibility, by focusing the issues of responsibility in a different light, provides us with the beginning of an account of how people, as moral agents, are connected to and function within groups and institutions. This analysis also provides a picture of the nature of informal groups and social relations. Most human relations influence the daily life, attitudes, assumptions, aspirations, and acts of individuals everywhere, such as in voluntary associations. We should remember the team’s perception of the Challenger space shuttle disaster: It is time to take your engineer’s cap off and put on your manager’s cap.1 An aggregate approach or something like it is necessary here, making shared and vicarious responsibility particularly appropriate. 

Footnote

1. Amy Gutnam and Dennis Thompson, Ethics and Politics: Cases and Comments, 3d ed. (Chicago: Nelson-Hall Publishers, 1997), 189.

References

• Goodin, Robert E. Utilitarianism as a Public Philosophy. New York: Cambridge University Press, 1995.
• Gutnam, Amy and Dennis Thompson. Ethics and Politics: Cases and Comments, 3d ed. Chicago: Nelson-Hall Publishers, 1997.
• May, Larry. Sharing Responsibility. Chicago: University of Chicago Press, 1992.
• Thampson, Dennis E. Political Ethics and Public Office. Cambridge: Harvard University Press, 1987.