Notes

Astragaloside Intravenous inhibits recollection impairment in D-galactose-induced growing older rats through AGEs/RAGE/ NF-κB axis.
The Congress "Yes to Life," devoted to the ethical problems in perinatology, has been an important carrefour for the intercultural dialogue on these themes. This paper describes the aim of the Congress and why it was proposed.This article highlights the outcomes of COVID-19, from the perspective of surviving patients, health-care systems, and societies. It draws on first-person experience of what it is to go through and survive acute respiratory distress syndrome (ARDS) and multiple organ failure. It summarizes the research on the short- and long-term outcomes for critically ill patients. The physical, cognitive, and emotional sequalae are staggering. Health-care professionals and systems will have to step up to meet the challenge of caring for large numbers of COVID-19 patients after discharge. And societies will have to step up to the ethical questions that the pandemic has made so stark. What kind of societies do we want to be, in terms of guarding the welfare of our most vulnerable citizens?Science is facing a turbulent backlash in which it is often viewed as "just another opinion" among many competing unscientifically backed anecdotes. In these unprecedented times of the COVID-19 pandemic, when guidance from public health epidemiologists and administrators is critical, it is incumbent on all of us to consider how we can use data to tell emotionally compelling stories aimed at improving public health. When informing the public about COVID-19 and other pressing public health issues, the author argues that we must begin with emotionally captivating stories, grounded in science. Supporting this approach is the work of psychologist Paul Slovic, who has shown that human beings are not only hard-wired to be story-driven, but that we are not, in general, moved by data. The challenge, then, is to tell emotionally captivating stories supported by data, especially in these divisive times.The idea of being "haunted" appears often in accounts of the experience of health-care professionals and trainees who suffer from unresolved sorrow or regret about past clinical events, in particular the deaths of patients. The trope of haunting draws a direct line between past professional trauma and the dread of future failure, a connection embodied as a spectral patient who revisits the physician with doubt, anxiety, and exhaustion. This article suggests that the sense of being haunted may be a useful index for the unresolved effects of two omnipresent and underappreciated components of clinical practice emotion and uncertainty. By connecting the aspects of feeling and (not) knowing that lead to physician suffering-in trauma that is inextricably both emotional and epistemological-a sustaining sense of meaning might be generated. Doctors' work is, in several senses, weird, and medicine might benefit from paying closer attention to the etiologies and manifestations of its ghosts.The human sciences have witnessed a decades-long transition from an emphasis on theories centered on hermeneutics and the interpretation of meaning to a preoccupation with theories that privilege performance, action, and being/becoming. This essay develops out of the conceptual orientation of William James, which holds that all knowledge comes from experience, as well as the author's writings on what matters most to participants in local worlds. The essay shows how meaning and being/becoming are unified in moral life and understood as embodied and lived experiences of care and caregiving, and it draws upon the author's experience of being the primary family carer for his late wife, who died of early onset Alzheimer's disease, as well as his experience of self-isolation in the COVID-19 pandemic. The essay's intention is to advance theoretical questions raised in the author's 2019 book The Soul of Care The Moral Education of a Husband and a Doctor.Given the boundless amount of scientific information, clinical skills, and interventional techniques present in biomedicine today, it is impossible for individual physicians and clinicians to have absolute medical knowledge. Further, ambiguity in the interpretation and treatment of illness can lead to significant uncertainty. Despite the inevitability of not knowing in biomedicine, however, there is relatively little academic discussion about how physicians are socialized to address ignorance, how clinicians experience gaps in knowledge as practitioners, or the various forms that not knowing takes in professional health-care practice and education. This article seeks to invigorate new discussions on the role of ignorance and "non-knowledge" in biomedical practice and training. The article critically examines the predominant focus on medical knowledge in the sociological literature and presents a new anthropological framework for the relationship between knowing and not knowing in medicine, called "sufficient knowledge." The author posits that future social and humanistic examinations of biomedicine should seriously consider the ways that physicians navigate ignorance, uncertainty, and not knowing, and that scientists, clinicians, social scientists, and ethicists all have valuable disciplinary perspectives to bring to the conversation around medical ignorance.This essay offers practical guidance for the activity of bioethics scholarship in the form of maxims or rules of thumb, explicated by the author's work in bioethics research, mentoring, peer review, and journal editing. learn more It is organized into three sections (1) education, (2) seeking ideas for projects, and (3) writing papers.The author's skepticism about certifying bioethicists has a 20-year history. The hazards of certification include doubts about whether an online, multiple-choice exam measures what is important in bioethical deliberation. Other worries include the potential neglect of informal reasoning processes used by patients and families, the creation of a false sense of expertise, and how certification can disenfranchise lay members of ethics committees. This essay does not seek to reverse the growing trend toward certification but urges humility both in the process of certification and in interpreting the results. Humility is here defined through the works of Judith Andre and Jack Coulehan. Three kinds of humility are described as important for bioethics work epistemic, moral, and ontological. The current qualifications for taking the certification exam are discussed, and suggestions for a better approach are offered.
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