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Biotheology - Theology, Ethics and The New Biotechnologies
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CHRISTIAN PERSPECTIVES ON SCIENCE AND TECHNOLOGY
ISCAST Online Journal 2009
Biotheology: Theology, Ethics and the t he New Biotechnologies Brian Edgar Professor of Theological Studies, Asbury Theological Seminary
Abstract This paper brings bioethics into line with biotechnology (which means extending the traditionally narrow definition of bioethics) and proposes a new field of biotheology as a theology of life which belongs alongside the more traditional sub-disciplines of systematic theology such as theological anthropology (doctrine of humanity), Christology, pneumatology and ecclesiology. An intentional focus on biotheology will enhance the understanding of the human person as a part of the full spectrum of life created by God and it will provide greater form and depth to reflections on the diverse and difficult issues which biotechnology generates and with which bioethics needs to deal. The author proposes six biotheological principles which are designed to give ethical cohesion and theological structure to this new field.
Key Words Biotheolog y, biotechnology, bioethics, creation, Trinity, imago dei, Biotheology, dei, Christology, theological anthropology, ecology, DNA, gene technology, molecular biology, species, precautionary principle.
Biotechnology The ethical dealt under the heading 'bioethics' shouldin logically parallel the issues scientific andwith technological issues which are covered 'biotechnology'. 'biotechnolo gy'. However, However, the breadth and and diversity o off the territory covered by biotechnology (including gene manipulation, nanotechnology, biodiversity, ecology, biopharming biopharming (the use of genetically modified crops tto o produce pharmaceuticals, vaccines, hormones etc), reproductive medicine, stem cell research etc) is rarely matched in the field of bioethics where discussions are usually restricted to a much narrower area relating specifically to the treatment of the human person. This means that bioethics rarely situates the human person in the broader context which biotechnology biotechnolog y presupposes and there is a tendency to overlook the significance of the connectedness of human, animal and plant life. Bioethics as it is usually understood is better referred to as biomedical ethics. This paper aims to contribute c ontribute by re-framing bringing bioethics into context; line with it also aims biotechnology biotechnolog y – which will mean the ethical © Brian Edgar
ISCAST
C h r i s ti an s i n S c i e n c e & T e c h n o l o g y
w w w . i s c as t. o r g
Brian Edgar
to encourage the development of the complementary field of biotheology biotheology as as a theology of life which belongs alongside the more traditional subdisciplines of systematic theology such as theological anthropolog anthropology y (doctrine of humanity), Christology, pneumatology, ecclesiology etc. An intentional focus on biotheology will will enhance the understanding of the human person as a part of the t he full spectrum of life created by God and it will provide greater form and depth to reflections on the t he diverse and difficult issues which biotechnology generates generates and with which bioethics bioethics needs needs to deal. After further outlining the situation with regard to biotechnology and bioethics I will propose six biotheological principles which are designed to give ethical cohesion and theological structure to this new field. Some assume that biotechnology began in 1972 when the first recombinant DNA technology experiment was performed. However, although the most recent developments in molecular biology and genetic engineering engineering are critically important, biotechnology biotechnology has been a part of human history for thousands of years, at least since the ancient Sumerians and Babylonians used yeast to make beer, the Egyptians leavened their bread and the ancient Chinese used fermentation processes to preserve milk and produce cheese and wine. It has continue continued d on through t hrough a wide variety of attempts to manipulate breeding processes, preserve foods, achieve artificial a rtificial reproduction and generally control control the processes of life li fe and death and manipulate the forms in which life exists. As a consequence of this, a sampling of biotechnological issues now includes various medical interventions interventions and their effects on human life and death; reproductive technologies technologies for humans and animals; gene analysis, modification and therapy for plants, animals and human; nanotechnology and issues relating to the human-machine human-machine interface; stem cell research and therapy; some biological mining and manufacturing manufacturing techniques such as the leaching of ores and mine site rehabilitation; food and flavouring technologies; various agricultural techniques and crop modifications including improved food storage and nutritional quality, better pest resistance and increased water, temperature and salinity tolerance and biopharming; forestry issues involving faster tree growth, improved fibre, disease resistance and so forth; as well as aquaculture and various forms of animal research. research. The common points which run throughout are, firstly, the attempt to use biological processes to technological advantage in order to improve the quality of life and, secondly, the perceived connectivity between all forms of life. This extraordinary array of issues comes about because of the way late l ate twentieth century biotechnology brought together research done in a wide range of areas. This produced a synergy which set the scene for a biological revolution in the twenty-first century which will equal or surpass in significance the computing and information technology revolution of the last century. One of the main reasons for this development relates to the way biotechnology has begun to unite a field which previously was divided in at least two ways. It was divided 'vertically' according to the levels levels of of research which took place and 'horizontally' according to the areas areas which which were being 2 ISCAST
Biotheology: theology, ethics and the new biotechnologies
investigated. There are at least six levels of research which have come together; these are the sciences which operate at the level of: (1) molecules ( e.g. e.g. molecular biology, especially research on DNA and recombinant technology); (2) cells cells (e.g. (e.g. cell biology including work on stem cells, aging processes and reproductive technolo technology); gy); (3) organs ( e.g. e.g. transplantation and xenotransplantation and the manufacture of replacement tissues); (4) species (e.g. the nature and dynamics of the way species function and interact and the influence i nfluence of genetically modified organisms on them); (5) humans (e.g. abortion, euthanasia, the use of medical technologies); and (6) systems (e.g. ecology and the influence of biological technologies). technologies). The work taking place at these different levels has become much more integrated than previously, and this t his dynamic interrelationship has implications for the way previously different areas of research have come together. While much common thought persists with a strong differentiation between areas of research on say, bacteria, humans, animals and plants, those actually working in these areas now tend to view the situation much more fluidly. At the heart of this has been the ever increasing focus on the role of DNA in life processes. From a scientific point of view the distinction between, for example, 'human genes' and 'animal genes' is arbitrary. There T here may well be 'genes which humans have' but at the most fundamental level the genes are not perceived as intrinsically human or animal, DNA is simply DNA wherever it is found. The obvious reality is that gene transfer is now possible in such a way that old distinctions are being called into question. Previously impenetrable barriers are now being crossed and the old taxonomies taxonomies of species and the distinctions which have previously divided medical technology, animal and crop research and the study of ecological systems are being called into question. Trans-kingdom gene transfer, biopharmaceu biopharmaceuticals, ticals, nanotechnology and other such areas of research increase the trend towards a level of integration i ntegration not generally matched in the ethical or theological fields.
The term 'bioethics' was coined in 1971 by cancer researcher Van Rensselaer Potter in Bioethics: Bridge to the Future (Potter 1971). Potter had a broad view and used the term to relate to all issues related to life. He did not equate bioethics with human biomedical research. He argued that advances in biotechnology had implications for all life systems and societies and he expounded on this in his subsequent book, Global Bioethics which integrated a scientific view of the world with religious and philosophical systems. However, Potter's breadth of vision for a form of bioethics which matched the breadth of biotechnology was soon supplanted by a much narrower view dominated by medical researchers and ethicists. In 1976 Thomas Shannon published his influential book Bioethics Bioethics (Shannon 1976) in which he dealt with abortion, handicaps, euthanasia, the right to die and the t he treatment of 3 ISCAST
the terminally ill, research on humans and informed consent. In the second edition in 1981 he added material on genetics and reproduction. He noted that the study was complicated by the interdisciplinary natu nature re of the problems and by the continuing advances of science, but defined bioethics as 'a set of ethical teachings related specifically to medicine'. The new field of bioethics continued on in the work of writers such as Gerald Kelly, John Ford, Richard McCormick, Charles Curran, Curran, Daniel Maguire, and Daniel Callahan. In 1986 H. Tristram Englehardt Englehardt Jr., produced The Foundations of Bioethics (Engleh (Englehardt ardt 1986). 1986). In this standard text, bioethics was essentially about health care for humans including issues such as the t he beginning and ending of human life. This was, essentially, 'Bioe 'Bioethics thics Mark I'. There have been times when bioethics has come closer to taking on a broader perspective. In 1988 David Suzuki and Peter Knudson wrote Genethics: the ethics of engineering life.(Suzuki life.(Suzuki 1989) 1989) This popularised the new term 'genethic' and was influential in helping people think more broadly, but it remained outside the field of 'bioethics'. In 1991, for example, Francisco Javier Elizari Basterra's Bioethics Bioethics continued continued to treat 'bioethics' as medical medical ethics and little m more ore (Baster (Basterra ra 1991). In 1996 Gilbert Gilbert Meilaender's Bioethics Bioethics (Meilaender (Meilaender 1996) still dealt primarily with issues i ssues concerning the beginning and ending of human life (abortion and euthanasia), although some genetics issues did make an appearance, though solely in terms of how it affected humans. In Cutting edge Bioethics: a Christian exploration of technologies and trends (Hook, 2002) there was almost a return to Van Rensselaer Potter's original conception of bioethics. However, However, it can hardly be said that since then bioethics as a whole reflects the area covered by biotechnology or deals with the issues in the more integrated manner it deserves. deserves. It is still dominated by the medical model. 'Bioethics Mark II' needs to be develope developed d to draw its principles from a wider ethical and theological background. What can be learned from the usual medical approach to bioethics is the effectiveness of having a simple, yet comprehensive set of principles which establish the essential ground to be covered in any a ny discussion of a specific issue. Bioethics Mark I has established a set of four or five principles which provide a basis on which to consider specific issues. These principles, in one form or another, are well known among the medical community 1 and may be summarised briefly as: (1) beneficence beneficence (requiring (requiring actions which promote the good of the patient; (2) non non--maleficence maleficence (prohibiting (prohibiting action which will cause harm); (3) patient (3) patient autonomy autonomy (meaning (meaning that practitioners should not interfere with the effective exercise of patient autonomy); (4) justice (4) justice (requiring (requiring that social benefits and costs be distributed fairly);
One well known form of them was articulated by Tom Beauchamp and James Childress in Principles of
Biomedical Ethics, (Beauchamp, 1989).
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(5) confidentiality (patients (patients are to retain control of information generated in connection with their treatment). One can debate the value of these principles and the concept of a principled approach in general. It can be argued, for instance, that there is a tension between respecting the freedom of the person and securing their best interests. In fact there is a tendency for the third principle to trump all the others, which means, amongst other things, that the practitioner is divested of any significant si gnificant ethical responsibility. Nonethe Nonetheless less the impact i mpact and the value of these principles should not be underestimated. Even though it is not always clear precisely what they imply in a specific situation, they have provided an agenda and set the ground rules for discussion. What is needed now is a new set of principles which can perform the same function for the new field of Bioethics Mark II that these medical principles have performed for Bioethics Mark I. There is a need for a set of principles which will provide a single, theologically sound2 and generally acceptable foundation for the whole field of gene technology ethics. .
Biotheological principles The present aim is to establish a set of principles which will provide a framework for ethical and theological reflection on all levels of life l ife and being—human,, animal, plant and inanimate, both present and future. They being—human are: (1) respecting the intrinsic value of all life; (2) valuing human uniqueness; (3) preserving organismal integrity; (4) recognising ecological holism; (5) minimising future liability; and (6) producing social benefit. These principles operate in the same way as the biomedical principles of beneficence, non-maleficence non-maleficence and so forth. That is, they do not automatically provide an answer for all the specific issues that can be raised, but they do provide a framework which controls controls the form of the discussion and they provide guidelines as to the essential issues that need to be addressed. The following brief outline of the t he six principles can only elaborate briefly on the rationale for including the various principles and on the kind of issues they can address.
1. Respecting the intrinsic value of all life The first biotheological principle opposes the idea that life li fe forms only have value as they have value for people. p eople. This is a fundamental fundamental principle which is in accord with an understanding understanding of the world as 'creation' rather than simply as 'nature'. Value is derived from the fact of divine creation and from God's
2 Interestingly, Christian theologians were very involved in the early development of the field of bioethics in the 1970's, but that contribution has diminished over the years and bioethics has become, in many places, a secular field and the Christian contribution, where it exists, is reduced to an ethical commentary, and often the ethical dimension is reduced to being purely utilitarian in form.
evaluation of the world as 'good' (Gen.1:31). This is a principle which needs to be re-affirmed because at various times it i t has been denied by reductionist science, anthropocentric theology and Cartesian philosophy. The first of these t hese is an understanding of life in purely physical terms, with respect to DNA, the movement of atoms, molecules and nerves and so forth. It effectively eliminates all human significance and intrinsic value for living things. The second is a theology which operates operates from a point of view which stresses the human soul to the point where the value of other parts of God's creation is diminished. While it has been suggested that this is what lies behind most of the ecological problems of the present3 it seems, without denying all Christian culpability, that it is the third approach which has been more damaging, albeit partly through influencing the Christian approach. Descartes argued that the human body was simply si mply a machine made out of dead matter. The body operates not so much by what we would understand as biological principles but by purely mechanical principles. According to his mechanical philosophy of matter nothing is inherently alive, neither human bodies nor plants or animals. The life li fe of the person lies entirely in the t he immaterial soul which inhabits the body and which controls the body through the pineal gland, a small gland at the centre of the t he brain. Descartes believed that it moved, twisting and turning, literally pulling strings that mechanically control the body's movements. Descartes' mechanistic philosophy has been profoundly influential in the modern era. Its anthropocentrism is such that the natural world is i s seen as existing to serve, be used and consumed by humanity. This stands in in contrast to the biblical view of the value of the whole of creation and the expectation of the redemption of all things. In I n recent times the anthropocentrism anthropocen trism of Cartesian philosophy philosophy has been b een challenged by zoocentric approaches (the view that sentient [vertebrate] animals also have intrinsic value), biocentric attitudes (all living beings have intrinsic value – they have a good of their own) and ecocentric philosophies (where the emphasis is on species and ecosystems having intrinsic value, not only the individual organisms). The truth, and the limitations, of these various approaches can be best be integrated in a theocentric approach in which the intrinsic value of all life is related to the life and action of God. The theological challenge to anthropocen a nthropocentric tric tendencies can be related to recent shifts in trinitarian theology towards stressing the sociality, the diversity and the immanence of God; this is in contrast to more traditional approaches which tended to stress the unity, the hierarchy and the transcendence of God. There is no fundamental contradiction here, but a shift of emphasis can significantly alter one's understanding understanding of the way value is derived from the life and action of God. Where hierarchy and transcendence are stressed, the work of creation is traditionally associated
Peter Singer blames Christianity for the widespread presence of this kind of anthropocentrism (Singer
with the Father, and a hierarchy is created within God (with the Father above Christ and the Spirit), and humanity (with male above female) and the created order (with humanity above animals and animals above plants). Recent trinitarian thinking has tended to shift the emphasis towards relationship and immanence and in terms of the created order this means a greater recognition of the fact that creation is i s a wholly trinitarian process. The Father creates through the Son in the power of the Spirit; through the diversity of the Trinity it is possible to re-discover the mystery of the presence of God in the world, the community of human life and an existence of the world in God (see Prov. 8:22–31; Col. 1:15–20) which stresses the value of the whole of creation and not merely the value of humanity. This provides the basis for an eco-theology eco-theology which values all species and forms of life and which supports their care and conservation. However, a theology of creation requires as a corollary a theology of re-creation, re-creation, the transformation of the world by God. One cannot exist without the other. A Christological understanding understanding of this transformation involves the death of one entity to bring about another. This is not only applies spiritually (which includes the physical) but also scientifically as any understanding understanding of life rationally requires an understanding of death. A theology of death recognises, amongst other things, that the world is dynamic and changing and that God is a life-giver who leads the world on into new ways of being through death. This is consistent with the fact that at the level of individual cells a cells a person's good health, life and growth depends upon the death of body cells. The unfettered reproduction reproduction of cells would lead very quickly to the death of the individual. That is the problem of cancer. Built into our individual lives is a death which allows life. Moreover, at the level of individual organisms (plants organisms (plants and animals and persons) there is a cycle of life which through degradation, corruption and composting – call it what you will – means that new life is made possible. With regard to species, species, there there also seems to be a value to extinction. While biodiversity has increased (when one starts with few and simple there is only one way to go) there t here has always also been an associated loss of species. At times this has almost been catastrophic but this should not necessarily be seen as entirely negative. Large scale fluctuations are vital to the dynamics of large systems and can can actually promote the development of new and more robust species. Just as death is essential for individual members of any living community, the loss of species may be a natural and healthy aspect of the global community community of life. The theological material underpinning the principle of the intrinsic value of all life thus provides a prima a prima facie case facie case for defending all species and believing that the environment is not simply a means to an end. However, it also provides evidence that this is a principle that should not be absolutised and which can legitimately be seen as needing to be understood in relation to other principles. The point is that the individual principles nominated here provide a good basis for reflection but should s hould not be seen as either absolute or as un-related to the foundation on which to others. build. Together, however, they do provide a 7 ISCAST
2. Valuing human uniqueness The principle of the intrinsic value of all life is closely related to the second principle which emphasizes the unique intrinsic value attributed to the human person individually and as a species. The rationale for this, and the implications of it, can be explored in a number of ways which illustrate the value of interpreting it in relation to t o the other five principles. Firstly, it helps in understanding understand ing human lifeon in human relationlife to as animal andunique plant life. While the traditional Christian position having value retains currency, it has also been characterized c haracterized as 'species-ist'. This is a term coined by Richard Ryder and popularised by Peter Singer and it is 'a prejudice or attitude of bias towards the interests of members of one's own species and against those of members of other species' (cited in Sylvan 1994). This view seeks a Copernican revolution in ethics, displacing the human person from the centre of concern. It is argued, on the one hand, that there is no objective criteria for treating humans differently from animals, while on the other hand it claims that sentience is an appropriate measure of value and therefore that certain intelligent animals should be valued more than certain humans (neonates or those seriously intellectually disabled). A biotheological response to this will deal with traditional anthropological themes, such as the concept of the imago dei and the notion of the soul, but will do so in relation to other ttheological heological principles relevant relevant to valuing other forms of life. There are exegetical problems related to the imago dei which present difficulties when using this as a defence of human value in the public arena. There are very few scriptural references references to it, and the concept itself, imago dei, it dei, it is not clearly defined (Gen. 1:26–27; 5:1–3; 9:5–6; 1 Cor. 11:7; James 3:9). The paucity of passages does not reflect r eflect its traditional theological significance and whatever it means in any more precise sense it does at least mean fairly clearly that there t here is some sense in which humanity is like God, and that is a profound point to bear in i n mind. We are persons, not just animals and not just robots; people able to t o enter into a personal relationship with God in a way that rocks, plants and animals cannot. The imago dei does does provides a basis for resisting accusations of species-ism, but questions remain concerning the nature of the traditional Christian relationship of the relative value and integrity of the human person to that of plant and animal life. Christian theology has generally operated with a radical differentiation of value between humanity and the rest of the created order; there is often a de facto hierarchical understanding of the value of the rest of life which appears to derive from this initial i nitial distinction and which values dolphins more than bacteria and whales more than mice. What are a re the criteria used to justify this? This is i s rapidly becoming a significant issue in the fa face ce of both the potential loss of many species from our world, and the presence of alternative philosophies of life.
The history of the world suggests that there is an inherent movement from simple to more complex forms of life. Does this suggest that there is a hierarchy of value related to the complexity and richness of an organism's experience? Does this place humans at the top with amoeba at the bottom, and other animals located variously between with whales, dolphins and great apes closer to the t he top? The reality of the complexity and richness of experience in evidence in some animals (including relationships, consciousness, consciousne ss, language, the use of tools, feelings and affection) needs to be related to both of the principles discussed so far–the intrinsic value of all things and the unique value attributed to persons–in order to be able to adequately present a Christian view on specific issues relating to animals and the environment. The second area that the principle of human uniqueness can address relates to the acceptable parameters parameters for future human life. The re-creation of the self has started: changing the form of our bodies though surgery, chemicals, hormone-producing hormone-producing implants, prosthetic llimbs, imbs, organ transplants, xenotransplantion, xenotransplantion, artificial hearts, pacemakers, pacemakers, bionic ears and, soon perhaps, the replacement of damaged optic nerves in blind people with electronic electronic technology to restor restore e vision. Gene therapy and neurological medication can treat mental disorders d isorders and alter sexual orientation - changes which not only affect the body b ody but also personality. What further changes will developments in the rapidly changing field of neurochemistry bring about? Moreoever, the process of merging the mechanical with the biological has begun as machines are now implanted into people and made acceptable to bodies through the use of various drugs which suppress the immune immune systems rejection rejection of them. There are transhumanists transhuman ists who are looking towards a shift in human nature, moving perhaps towards a post-human condition, as well as bioconsevatives bioconsevatives who see transhuman initiatives as nothing other than de-humanising tendencies. What are the implications of trying to t o modify personality characteristics so that people are more or less loving, kind, generous, peaceful, angry, evil, selfish or depressed? Not everything that has been suggested as being possible will actually materialize, but obviously significant physical changes are going to be possible, p ossible, and significant aspects of personality will be affected. To attempt to elimin eliminate ate attitudes such as 'hate' or 'anger' 'anger' which cause fighting, strife and war from the t he human character is to attempt the impossible. Such attitudes are 'context specific'. That is hate and anger can be good and proper attitudes in certain circumstances. We may be angry precisely because we love God or justice or our neighbour who is suffering. To eliminate anger is to eliminate love. Any genetic process which eliminates anger has effectively 'killed' the person - even if there is i s still a body. It is possible that technology will find new ways of killing people there is nothing new in that! t hat! But I don't d on't believe that the extreme forms of modification that some people look for, or fear, will eventuate. Yet this is not to say that there will not be areas of new discovery and for some time time,, areas of controversy. Moreoever, the process of merging the mechanical with the biological has begun as machines are now implanted into people and made acceptable acc eptable to bodies through the use of various drugs which suppress the immune 9 ISCAST
systems rejection of them. There are transhumanists who are looking towards a shift in human nature, moving perhaps perhaps towards a post-human condition, as well as bioconsevatives who see transhuman initiatives as nothing other than de-humanising de-humanising tendencies. Not everything that has been suggested as being possible will actually materialize, but obviously significant physical changes are going to be possible, and significant aspects of personality will be affected. What are a re the implications of trying to modify personality characteristics so that people are more or less loving, l oving, kind, generous, peacefu peaceful, l, angry, evil, selfish or depressed? Responses to these two issues concerning the relationship of human life to animal and plant life, and the limits of future human nature, will be influenced by the way in which the concept of the imago dei is is developed. Traditionally, there have been two broad categories of iinterpre nterpretation. tation. The first sees the image as substantial: as substantial: this view holds that the imago dei is is imprinted on the person as an image is impressed on a coin. The image is thus some characteristic imprinted on the human person which is intrinsic to who we are. The only issue to be resolved is precisely what tthat hat is, whether it is our personality, creativity, rationality, spirituality or something else. The second sees the image as functional: this view holds that the imago dei is found in the exercise of 'dominion' and 'stewardship' 'stewardship' of the rest of creation (Gen. 1:28). It can be considered to be a sub-set of the first view if this particular responsibility is seen more as a consequence consequence of of being made the image of God than being the image itself. Both these approaches are strongly related to a theology t heology of creation (this is the way that God has made humanity and, by implication, it ought not to be changed by humanity) and it is therefore generally generally taken as a limitation limitation on on any sort of attempt to modify to human nature. Cloning, human transgenics, cybernetics and so forth are ar e therefore generally reckoned to be inappropriate. In more recent years a different strand of interpretation has become much more viewscan thechange image and as being b be eing more dynamic (more like an imageprominent. in a mirror It which sharper or less clear depending on the conditions) relational conditions) relational (based on the reference in Gen. 1:26 to being made as essentially relational beings—male beings—male and female) and teleological (the image is seen as a future possibility or a goal, something which is to be formed by Christ in us, as in Rom. 8:29). The more relational and dynamic view of the image is not grounded so much in a theology t heology of creation creation as as it is i s in a theology of redemption redemption.. It suggests that the reason that there is i s a difficulty iin n determining which human characteristic is the the defining defining aspect of the image of God in us is precisely because it is not something to be defined in terms of any one aspect of us. The image is not a past tense but a future element and it is formed in us in our being human in being all that we are. There is not one specific characteristic which makes us human; instead, God is found in us in 10 ISCAST
the whole of life. It is a destiny, a direction, a destination rath rather er than a statement about our origin. Of course, it is quite possible to see that the two elements, the substantial and creational on the one hand and the dynamic and eschatological on the other are not necessarily to be opposed or seen as alternates. They can be synthesised. Yet, in terms of working through the implications of the principles outlined here, it is clear that an emphasis on the latter may well encourage some to see a justification for enhancing, developing and changing human nature in a way that the more conservative, creational theology would typically not allow. Once again the principles do not simply provide an immediate answer to every situation, but they do provide a way which might lead to discussion of the issues in an appropriate context which ensures that a comprehensive comprehensive biotheology can d develop. evelop.
3. Preserving organismal integrity This principle of preserving organismal integrity begins by repudiating reductionist notions which deny the significance of those higher levels of life and consciousness which occur when certain levels of complexity of life are achieved. Positively the principle affirms the notion that greater value resides in individual organisms understood as a whole. It is a case of the t he whole being moreand than the sum of its i ts meansand thatbiological a description of people, plants animals solely i nparts. in termsThis of genetic structures is inadequate. All life forms need to be b e understood in terms of the organism's level of ability to exist, act and, potentially, to be aware. Once again, the practical ramifications of this principle have to be worked out both in relation to specific issues and in relation to the other principles. Mention has already been made of the possibilities inheren i nherentt in gene technology and this is an issue i ssue that is going to b become ecome even more significant in the twenty-first century. Some of the more common reasons for producing genetically modified animals are: to t o research genes in order to understand more about their function and regulation; to provide animals which can model the effects of new medical and genetic treatments; to provide organs and tissues for human transplant surgery; to produce milk or other products which contain therapeutic proteins or greater nutritional value; and to improve livestock quality. But, of course, one could be much more speculative and imagine all kinds of genetic modifications of a less serious but more popular nature relating to the modification of pets. Do some things have a right not to be genetically g enetically engineered? engineered? Is it appropriate to produce a genetically modified blue rose? One could argue for this on the basis of aesthetics (it will look l ook lovely) lovely) or utility (it will do good) and this will often involve an anthropocentric anthropocentric perspective (is it good for people?). On the other hand one could consider c onsider the intrinsic nature of the rose: is this good for the roses? If it is satisfactorily argued that the introduction of a blue gene does not destroy the integrity of the rose, the question remains as to what change would damage it, and how we would know when that occurred. And if genes from a rose were crossed with genes from a mouse would there be a greater level of concern for the integrity of the mouse? 11 ISCAST
Qualitative research on attitudes to gene technology shows that public concerns not only involve the usual matters of the physical and health risks related to a new technology, but also extend to a deeper, more existential level of concern about the meaning of human nature and the contravention of fundamental order in the natural world. world.4 It has been suggested that people have a sense of given order which is radically challenged by the possibilities inherent in gene technology and, especially, the novelty of trans-species gene transfer.5 This existential concern was expressed in the title of a government report, 'Fish don't lay tomatoes, do they?' (Commonwealth (Commonwe alth of Australia 2000). The area that probably causes the greatest concern is the animal-human boundary. Historically, anxiety about maintaining the animal-human boundary was a major source of opposition to Darwin's theory of evolution and the same anxiety was evident in the debate over cowpox vaccination. Yet species boundaries are not necessarily unchallengeable. unchallengeable. The definitions of species are often arbitrary. But the t he breeding boundary boundary is a real (though not absolute) one. Some would argue that evolutionary development means one 'may understand species as provision provisional al and fluid collections of individuals, each species playing its part in a developing developing process, initiated by God of which we ourselves are a fairly recent product' (Straughan 1999 p. 13). What is certain is that we are approaching a radically new point in history at which we possess a new power, p ower, often referred to as the power of cocreation. Human decisions are now a critical factor in i n the continuing functioning of the planet's systems and in preserving preserving and extending (or diminishing) the integrity of God's creation. This principle argues against the unfettered modification of organisms and species. The integrity of organisms as entities must be respected. However, it would premature to conclude that the value val ue of organismal integrity absolutely rules out genetic modification. It does introduce a critically important attitude of care and respect for all life forms, but none of the principles outlined here should be absolutised. This biotheological principle needs to be correlated with the values inherent in the other five. Just J ust as the first two principles are particularly related (the value of the human person can only be understood in the context of the intrinsic value of all living things) so too this principle which defends the integrity of individual organisms has to be interpreted in close relation to the fourth principle which affirms an overall cohesion to life as a s a whole, a
There should be no surprise at this, especially not from scientists who, themselves are very concerned with finding order in the natural world. 5
It has also been suggested that despite this there is also a feeling that in certain circumstances some modifications may be justified – provided that the purposes are the right ones. But also that there is a fair degree of cynicism and fatalism that such conditions are unlikely to be met and that more dramatic and less justifiable changes will occur. See Celia Deane-Drumm Deane-Drummond ond (2001).
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principle which, as will be shown, places the life of the individual organism in a broader context.
4. Recognizing ecological holism The fourth principle recognizes the connectedness of all life and opposes those approaches which unjustifiably isolate or preference certain parts of the created order. The most common tendency in this regard is to attribute greater value those parts of value the natural world which have attraction people, and toto attribute lesser to those parts of the world which to appear to have little relationship or attraction to people. The principle of recognizing ecological holism works against such anthropocentrically dominated views. Taking an ecologically holistic perspective means recognising that life is best understood as a whole, and that the various life forms are intimately related and mutually dependent upon each other. Life is organised in a series of nested systems in which the whole is greater than the sum of its parts, not least because of the significance of the t he interactions between the parts. Life can only properly be understood from a perspective which embraces the whole. At the physical level one of the unifying principles for life is DNA. As time goes by, more and more bioethics revolves around DNA and the concept of the gene. DNA links animal, vegetable and human life. Presently there is a trend towards relating organisms according to the levels of DNA similarity. For example there is a 99.4% similarity of DNA between gorillas and humans, 82.9% for cattle and humans, 54.2% for frogs and humans, 14.4% lampreys (jawless fish) and humans, 13.1% sea slug and humans and 15.1% for soybean and humans.6 Clearly, the boundaries between species are going to be blurred if distinctions are made purely on the basis of a single percentage. In fact, the actual level of similarity in DNA is not a good indicator of differences between species as there can be a large difference in phenotypic expression (that is, the outward, physical manifestation of the entity) even when there is a strong DNA similarity. The general point remains, however, that life is united and the power of DNA, which is only just being explored, has made it into an iicon con for life itself. In popular culture DNA functions as a secular equivalent equivalent of the soul – as an independent, independent, apparently immortal, self-replicating dimension of the person which is fundamen fundamental tal to identity, differentiation and character. DNA profoundly affects our life, the age at which we die and the health we have; it determines our sexuality and affects the way it is expressed. expressed. Our genes have a continual influence on our personality and perhaps even our religiosity. To some extent DNA is destiny. There should be no surprise that in some places DNA seem to be the locus of the true self'. (Nelkin 1995)
Figures based on overlap in DNA for beta chain of haemoglobin that consists of a 146 amino acid residue. The actual figures for total overlap of genomes will differ from overlap in DNA that codes for beta chain; they may be higher or lower. (Kimball 2008).
From a theological point of view everything everything is indeed i ndeed connected connected and has to be seen and understood holistically, not primarily because of DNA but because God is All in all and everything is connected to him (Col. 1 1:15–17). :15–17). The principle of totality operates here: the part exists for the whole and therefore the good of the part exists for the good of the whole. And all things hold together because they are 'in Christ'. The principle of holism encourages the exploration of the relationship of theological connectedness and physical relationships in the natural world.
5. Minimizing future liability The fifth principle takes a move away from the kind of values expressed in the first four principles in which there is an attempt to appropriately relate together the significance of the breadth of life li fe in all iits ts dimensions. These first four principles which operate, so to speak, sp eak, 'horizontally 'horizontally'' need to be related to a principle which connects c onnects life 'vertically'— 'vertically'—a a connectedness of life through time. The world of today emerges emerges out of the past and is the basis of the future. This principle speaks to us of the responsibilities we have for the future. This is a principle which expresses both caution and hope. It is formed in terms of 'minimising future liability' rather than 'maximising future potential'.benefit It could argued that the latter is a more appropriate of ensuring forbe future generations, but maximising any kind ofway return also increases the risk factor and the speed of development today is such that a more conservative, precautionary attitude is to be preferred. This is consistent consistent with an approach which has developed in international environmental law known as 'the precautionary principle'. It is based on the concept of taking anticipatory action to prevent possible harm in situations where there is some scientific uncertainty about the outcomes. It is is a principle which emerged in German law in the 1970s (as a result of pollution that was crossing national boundaries). Since the 1980s various forms have been introduced in multilateral and international declaration declarations s and protocols. It is a principle which can be applied in a wide range of situation, from oil exploration to genetic modifications. The exact form of the principle is debatable, but the 1992 Rio Declaration on Environment and Development defines it in this way, Where there are threats of serious or irreversible environmental damage lack of full scientific certainty should not be used as a reason for postponing cost-effective measures to prevent environmental degradation. United Nations 1992
There is debate about the extent to which it should be applied in international law (with Europe generally being more favourable to it that the USA) and about what 'certainty' involves and about the degree of precaution involved, involved, but many ma ny countries have used it in specific pieces of legislation related to the environment. The Australian Government has incorporated it in twenty-sev t wenty-seven en different pieces of legislation. 14 ISCAST
The precautionary principle has application in many areas relating to the environment. It has obvious relevance to any consideration of gene technology. The possibility of unintended consequences has to be considered when dealing with, for instance, genetically modified crops. The possibility of accidental gene flow with impact on other species and the possibility of unintended and ecologically damaging traits has to be recognised. A conservative approach to this technolog technology y is preferable. Recalling a defective vehicle is possible but recalling a problem gene is not. An awareness of: (a) God's appreciation of his creation; (b) his concern for all generations; generations; and (c) his desire to lead his people into the future means that it is theologically appropriate appropriate to have an ethic driven largely by respect for future generations. Let us think of the world's children when we reflect on and evaluate our options for action. Common declaration on environmental ethics 2002
This is an important principle which ought to be a part of all biotheological discussions.
6. Producing social benefit The final principle insists that the ultimate purposes of biotechnological developments developmen ts are of crucial importance. importance. This principle resists biotechnological biotechnolog ical development for trivial purposes or for economic gain at the cost of social benefit. The difficulties inherent in this principle, and the more general problem of operating with such a set of principles, can be illustrated by reference to the t he biomedical principles of beneficence, nonmalificence, patient autonomy and justice referred to earlier. The principle which requires doctors to 'do good' is actually overwhelmed overwhelmed in practice by the principle of patient autonomy. The practitioner practitioner is under great pressure to accede to patient wishes in every situation, and not to do so seems to be 'unethical' as it would conflict with the principle of autonomy. Even if a doctor considers that a particular course of action is not good or helpful they usually feel an obligation to employ it if the patient wishes it. As a consequence, medical practitioners easily become nonethical dispensers of medical services in which all the principles relating to 'good', 'bad' 'bad' and 'justice' 'justice' are interpre interpreted ted by referen reference ce to what the in individual dividual patient determines them to be. The same danger potentially exists with the more corporately framed biotheological principles. 'Social benefit' could become simply anything which a simple majority of the community wants. The fundamental problem in both situations emerges when one principle is allowed to trump the rest. It is important, therefore, that the biotheological principles outlined here should be seen as operating in a more dynamic, egalitarian and interactive manner. 15 ISCAST
The difficulties involved in the process of assessing social benefit may be illustrated by an unusual situation with regard to the t he regulation of gene manipulation in Australia. All dealings with genetic material have to be licensed by the Office of the Gene Technology Regulator. Regulator. The Regulator has to follow a prescribed process of determination with regard to whether an action is permissible. As a result of public discussion at the setting up of the governing act of parliament the Regulator is now not permitted permitted to to take 'social benefit' benefit' into account account when makin making g a determination - precisely because of concerns for the t he community. This somewhat paradoxical approach means that, in theory, any genetic modification, no matter how socially trivial or ridiculous or horrifying can be approved as long as it fi fits ts the general guidelines and can be shown to be safe. The reason for this is i s that while those who established the Act were concerned that there could be a trivialisation of a serious process, they were more worried that if 'social benefit' was included as a justification for undertaking a particular process that it could end up trumping all other considerations.. It was argued that if the considerations t he perceived benefit was small there would be a conservative attitude towards approvals. But if the t he perceived benefit was considered to be very large—perhaps a cure for cancer—tha ca ncer—thatt there would be a temptation for the Regulator to take more of a risk with a gene modification proposal than they would have done if the assumed benefit was less significant. Indeed, if 'social benefit' was built into the regulations as a factor to be considered they would perhaps be required to to consider taking a greater level of risk. So the decision was that it was in the community interest to omit reference to community interest! Given the utilitarian atmosphere of most public debate one can see s ee the logic of this. However, it is hard to see that in the t he long term, that community benefit will be enhanced if there t here is no discussion of what it actually involves. The real problem that needs to be addressed is that public ethical debate is typically so focused on utilitarian methodology that other ethical approaches and values are rarely taken into account. The use of the six principles nominated here would provide a way for social benefit to be related to other factors including an understanding of intrinsic value which is not grounded in utility. The principle of social s ocial benefit needs to take into tthe he account the breadth covered by the various principles. It also needs to avoid being constrained by national boundaries and deal with need wherever it exists.
Conclusion and continuation Biotheology is a valid and necessary field of theological ende endeavour avour and these six principles have the potential to provide ethical cohesion and theological structure to discussions on biotechnology and bioethics. They will not, by themselves, t hemselves, automatically automatically resolve ethical dilemmas but they do serve to establish the essential parameters and principles which ought to frame the discussion. Further work needs to take place in two ways. Firstly, in terms of the t he application of these principles to specific issues and, secondly, in terms of fundamental fundamental ttheological heological issues which these principles raise. It is only possible at this point to briefly outline what I perceive to be 16 ISCAST
the three most critical theological issues which have emerged in this discussion. The first concerns developing an understanding the nature of God's action in the world . This is a question that is often expressed negatively negatively in terms of the conviction that humanity should not be 'playing God' with gene technology or euthanasia or genetically modified crops. It is possible to identify initially three categories of response to this. One view interprets humanity as creatures creatures responsible responsible to live according to God's wishes and plans and with little l ittle or no right to intervene and 'play God' by changing aspects of life and a nd nature. Another view argues that people have now become 'co-creators with God' . (Hefner 1993) That is, God has intentionally brought into being a creature who represents a new stage of freedom and who acts as co-creator to participate in the intentional fulfilment of God's purposes. This is a view in which humanity is a very active participant in changing the world and it believes that humanity is, in fact, required to 'play God' in the sense of playing a God-given role in the management of this world (Gen.1:28). This is a claim that is deservedly being given considerable attention, but if the first view says too little about human responsibility this one has the potential to say too t oo much. To be designated 'co-creator' with God is to forget the power and the danger inherent in sin. A third approach suggests that it is preferable to use a more traditional term in a slightly modified way. That is, we are pro-creators' ' pro-creators' before God. In the usual sense 'to procreate' means to bear children, and in that sense humanity has always had, under God, the power to create life. Just as it has always had the power to kill and so end life. 'Pro-creators' are those who, like a 'pro-consul', stand in the place of another, yet under their authority. The possibilities inherent in the t he new biotechnologies do not fundamentally alter the principle that humans are to act responsibly as pro-creators, but it does seriously extend the sphere of human influence and the specific possibilities. This is an understanding understanding of the human role which is perhaps less definitive than either of the previous alternatives. It recognises both divine and human responsibility and deserves further consideration. The second area for work concerns the meaning of being human in the light of technologies which can modify human nature or mix human, animal and plant characteristics. It is now of great importance that the person not be interpreted purely from the point of view of a western individualism individualism where the person is defined in terms of an independent, autonomous, selfactuating, self-fulfilling entity. What it means to be human must be considered from the individual level, the social level and the species level. Bioethics has focused on the first of these with some forays into the second, but the second and third are going to increase in importance in the light of biotechnological developments. developments. Questions about the boundaries of individual life (at the beginning of life li fe with regard to embryos and at the end of life with regard to euthanasia) will soon be joined by serious questions about the boundaries of humanity in social relationship to other persons (to what extent can we artificially share 17 ISCAST
genes, modify personality and relationships and select aspects of human form and nature) and species (what are the t he limits of gene transfer and what are the limits of being human?). The third critical biotheological issue relates to the way that we understand the value and the order of the natural world. Any new technology produces a degree of public uncertain uncertainty ty about the value of change and the levels of risk. However, certain areas of biotechnology appear to create higher levels of existential angst and this occurs when it seems that significant aspects of the order of the world are being challenged. Of particular concern is the human-other organism boundary. As previously noted, when that previously impenetrable boundary is challenged serious questions emerge, and the more a technology contravenes the perceived order the more it is resisted. Cultural issues are undoubtedly tied up with this. Scientists operating at the molecular level see high levels of similarity in DNA between apparently different species to the extent that some s ome argue that the concept of species is no longer appropriate and that proscribing the crossing of species borders on the grounds that it is unnatural seems scientifically indefensible. More theological discussion needs to take place regarding the significance of perceived order and boundaries within the world. This brief exploration reveals the extent of the territory t erritory to be covered in biotheology. Unless the many and biotheology. a nd varied dimensions of this field of study are integrated it will forever be disadvantaged. disadvantaged. It is i s hoped that the six principles nominated here will provide a guide for future travellers.
References Basterra, FJE 1991, Bioethics, The Liturgical Press, Collegeville, Minnesota Beauchamp, T, Childress J 1989, Principles of biomedical ethics, Oxford University Press, Oxford. Common Declaration on Environmental Ethics – Common declaration of John Paul II and the Ecumenical Patriarch his Holiness Bartholomew I, 10 June ,2002, Vatican, Rome, viewed May 2009, http://www.vatican.va/holy_father/john_paul_ii/s peeches/2002/june/documents/hf_jpjphttp://www.vatican.va/holy_father/john_paul_ii/speeches/2002/june/documents/hf_ ii_spe_20020610_venice-declaration_en.html ii_spe_20020610_venice-declaration_en.html Commonwealth of Australia 2000 A Cautionary tale: Fish don't lay tomatoes, do t hey? A report on the Gene Technology Bill 2000. Deane-Drummond, C, Grove-White, R, Szersynski, B 2001, 'Genetically modified theology: the religious dimensions of public concern about agricultural biotechnology', Studies in Christian Ethics, vol. 14 (2), pp. 23-41. Englehardt, HT, Jr 1986, The foundations of bioethics, Oxford University Press, Oxford. Hefner, P 1993, The human factor: evolution, culture and religion, Fortress, Minneapolis. Hook, CC, Kilner JF, Ustal, DB eds 2002, Cutting edge Bioethics: a Christian exploration of technologies and trends, Wm B Eerdmans Pub. Co., Michigan
Kimball, JW 31 July 2008, Taxonomy: classifying life, Kimball's Biology Pages, viewed May 2009, http://users.rcn.com/jkimball.ma.ultranet/BiologyPa ball.ma.ultranet/BiologyPages/T/Taxonomy.html#Anat ges/T/Taxonomy.html#Anatomical_ omical_ http://users.rcn.com/jkim homology:_an_example homology:_an_example Meilaender G 1996 Bioethics: a primer for Christians, Wm B Eerdmans Pub. Co., Michigan Nelkin, D, Lindee, MS 1995, The DNA mystique: the gene as cultural icon, Freeman and Co., New York Potter, VR 1971, Bioethics: bridge to the future, Prentice Hall, University of Wisconsin, Madison. Shannon, T, ed. 1976, 1976, 1981 Bioethics, Paulist Paulist Press, New York. Singer, P 1990, Animal Liberation, 2nd edn, Jonathan Cape, London. Suzuki, D, Knudson, P 1989, Genethics: the ethics of engineering life, Allen and Unwin, Sydney. Straughan, R 1999, Ethics Morality and Animal Biotechnology, Biotechnology and Biological Sciences Research Council, Swindon, UK. Sylvan R, Bennett, D 1994, The greening of ethics, White Horse Press, Cambridge. United Nations 1992, 'Rio 'Rio Declaration on Environmen Environmentt and Development' Report of the United Nations Conference on Environment and development, Rio de Janeiro, 3-14 June 1992, viewed May 2009, http://www.un.org/documents/ga/conf151/aconf151261annex1.htm 1annex1.htm
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More frequently reported side effects include: hypotension. See below for a comprehensive list of adverse effects.
Along with its needed effects, nimodipine may cause some unwanted effects. Although not all of these side effects may occur, if they do occur they may need medical attention.
3. "Product Information. Nimotop (nimodipine)." Bayer, West Haven, CT.


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Brooke joins the Royals
Women's Football WSL1 News - 3 Feb 2017
Kelly Chambers has added attacking midfielder Brooke Chaplen to her side, the 27 year-old has joined on a permanent deal after her contract with Sunderland expired at the end of the 2016 season.
Before moving to the north east Chaplen, who has represented England at U19s, U20s and U23s levels, had spent five years at Everton, where she won the 2010 Women's FA Cup. Prior to this Brooke had a season at Chelsea Ladies from 2008-2009, where she played with current Royals right back Becky Jane, after having started her career at Portsmouth.
Reading manager Kelly Chambers said of her new capture: "I have always liked Brooke as a player even back when she was a youngster playing at Portsmouth.
"Brooke is a really exciting addition to my squad and I'm excited to start working with her. She is a goal scoring midfield player who definitely adds to my attacking options and fits well into our style of play."
Chaplen cited the quality of the football, the coaching staff, the facilities, and the potential she believes the club and its players have as the primary reasons for her signing: "The club have transitioned in a positive way, deciding it's important to go full time, which is really important in this league.
"The quality of the facilities you use and the coaching staff and how important the preparation is here, it's such a plus for players to have this. The quality of the football here and how much potential I think the players here and the club has going forward, was the deciding factor for me."

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In this edition of our Better Buy series, we take a look at a traditional retailer and a disrupter.
Perhaps no two companies exemplify the polar ends of the retail sector today better than J.C. Penney (NYSE:JCP) and Amazon.com (NASDAQ:AMZN).
J.C. Penney is one of several ailing department chains that is still struggling to turn a profit despite years of improvements as the company has rebounded from the Ron Johnson era. Even so, it's still the victim of general headwinds in the department store retail industry.
Amazon, on the other hand, has grown voraciously in recent years, and North American retail sales reached $80 billion last year. They appear on track for $100 billion this year.
Today, as part of our Better Buy series, we'll take a look at these companies in three key categories to see which is the better stock to own.
On the top line, 2016 was a blowout year for Amazon as net sales jumped 27% to $136 billion, behind advances such as Amazon Prime and Amazon Web Services (AWS). Amazon has been busy investing in new warehouses to speed up delivery and bring even more customers into its membership program, and AWS revenue has continued to skyrocket, with 55% growth, and offers margins that are much stronger than the company's retail division, helping to fund overall expansion.
J.C. Penney, meanwhile, has been singing a different tune. The retailer projected comparable sales of 3% to 4% at the beginning of 2016, but instead they finished flat. The company struggled, like its brick-and-mortar rivals, to drive traffic as malls and shopping centers have seen consumers flee to online competitors like Amazon.
Nonetheless, the retailer saw a strong bottom-line improvement as it cut costs, sold its headquarters, and continued to eliminate the waste from the Ron Johnson era. EBITDA nearly doubled, reaching management's goal of $1 billion, and it posted its first profitable year since 2011, with adjusted earnings per share of $0.08. Though the company is forecasting flat comparable sales for the current year, it sees earnings per share improving to $0.40-$0.65.
Amazon, on the other hand, has long ignored profits to reinvest in its business and build for the long term, but thanks to the strength of AWS, earnings per share jumped nearly four times to $4.90 last year. In its first-quarter guidance, the company indicated that it would invest more, lowering operating profit, but the long-term path to profit growth looks solid.
Neither J.C. Penney nor Amazon offers dividends, so dividend investors will likely look elsewhere for income. However, with its long-term focus, thin profit margin, and high valuation, Amazon is unlikely to pay a dividend or buy back shares anytime soon.
J.C. Penney, with barely a profit last year, is not in a position to currently pay a dividend, but if the company can grow profit as it expects to, it could offer one in the next couple of years. Peers like Macy's and Kohl's offer yields around 5%, and J.C. Penney paid a dividend before its recent troubles. The company even mulled buying back shares last year.
As stocks, the companies are at opposite ends of the spectrum. Penney is trading near all-time lows, while Amazon is at all-time highs. At the midpoint of J.C. Penney's earnings guidance for this year, the stock trades at a P/E of just 10. Amazon, meanwhile, carries an earnings valuation in the triple digits.
However, that distinction is reflective of the companies' prospects as Amazon has established sustainable competitive advantages across a number of industries, while J.C. Penney's sector, department stores, is in secular decline and there seems to be little the company can do about it.
Amazon has been one of the best-performing stocks of the last 20 years as it's returned more than 20,000% since its IPO. The company has ballooned to a valuation of more than $400 billion, but considering its sales growth rate, there appears to be room for the stock to go higher. It could pull back if that happens, however.
J.C. Penney, on the other hand, could bounce back from its current lows, but the long-term picture is bleaker as the department-store ecosystem crumbles.
Though Penney could be the better pick in the short term, Amazon, with its network of competitive advantages and strong growth, is in a much better position for the long term -- and that makes it the better buy today.


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redpajama_set_name: RedPajamaStackExchange


text:
Behind-the-Scenes at Seed & Smith: Craft Cannabis in Colorado
When I first saw the Dart, a sleek, black vape no larger than a USB drive, I had to learn more.
My roommate had been brandishing his new vape around the house, and when I gave it a try, I could see why he liked it so much.
It was compact and discreet, and it hit smoothly and efficiently.
I noticed the words "Seed & Smith" on the side, and just a few emails and a week later I found myself walking into the Seed & Smith dispensary.
What at first might look like a basic dispensary turned out to be a fully vertically-integrated craft cannabis facility.
Seed & Smith Community Outreach Director Robbie Wroblewski (left) sits down with Editor Alex Moersen (right). Photo courtesy of Seed & Smith.
It's indicative of the craft cannabis movement, which, similar to craft beer, is produced organically and lovingly.
I spent most of the day with Seed & Smith Community Outreach Director Robbie Wroblewski, who offered to take me on a tour of the facility.
I was surprised to find out this wasn't a special insider tour, but rather something that anybody off the street can do – for free, at that.
Similar to the craft brewery experience, Seed & Smith is one of the few grow facilities that allows consumers an inside look into their operations.
"For a lot of us," Wroblewski explained, "[cannabis] has been around for a long time, and we're so used to it that we don't realize that we have to have a good system to get this information out to the public. It was all born from that idea, that we wanted to make sure that people who were coming here got the right information. That way, we could turn them into informed citizens when they want to come and pick up some quality cannabis."
Hence, Seed & Smith began offering tours.
During the tour, guests learn about grow practices, cannabis processing, and even how different terpene profiles give off different smells and effects. Photo courtesy of Seed & Smith.
While people in the industry might know the processes and the technology that go into producing cannabis, the newcomer is likely not so familiar.
But it isn't just the amateurs who partake in these tours.
"Our typical patron of the tour is going to be somebody that is coming from out of state," Wroblewski continued. "We've had a number of bachelor parties … We've had a number of home growers … Some people come out [to Colorado] and they haven't smoked weed since the 60s and they're really interested in it … And we even have connoisseurs that come in, and I tend to like that challenge of somebody who really knows the backdrop of what goes into making quality products."
While Seed & Smith's dedication to education is undoubtedly important, the company is much more than a tour service.
Their all-in-one facility grows both recreational and medical flower, processes cannabis oils and edibles, wholesales to dispensaries in Colorado, and sells directly to the consumer.
At Seed & Smith, you'll find pretty much everything you'd find at your major craft brewery – besides a place to consume on-site, but even that might be on the horizon.
Wroblewski cites diverse perspectives as the key to Seed & Smith's success.
"We have people in our company that don't necessarily have a background in cannabis. They don't necessarily even consume cannabis, so they are bringing in knowledge that comes from other industries that is only going to help us with our best practices, that's only going to help us expand our frontier."
While I spent the day with Wroblewski, it wasn't long until our conversation shifted toward the Dart.
Photo courtesy of Seed & Smith.
Like me, Wroblewski also fell in love with the Dart at first sight.
At a concert, a colleague of his revealed a prototype and he tried it out.
"It was a home run for me, immediately," he expressed.
But they knew the vape market wouldn't be easy to crack, with both plenty of competitors and the recent "vaping crisis."
To combat this, the team set out to make the most high-quality product that they could.
"We wanted it to be discreet, easy to use. When you pack a bowl, all you do is flick your Bic and you're good to go. I want it that easy. I don't want to have to deal with temperatures. I don't want to have to deal with apps and make it play music while I'm smoking," Wroblewski explained.
But even more important than ease-of-use was the quality of the product.
"The last thing is the product that's going in it. Distillate gets a pretty bad name because a lot of people in the past have used less than quality cannabis to make their distillate… Because of that, we started looking at our practices with our distillate… The terpenes in our distillate are all cannabis, and we only do our cannabis. We've already set our strict standards for what we're putting into this device and then we're only improving upon that."
Seed & Smith's strategy around the Dart echoes their wider philosophy.
From my experience, the company is built on two major pillars: making cannabis approachable and high-quality.
Really, it's these aspects that have built the craft cannabis industry into what it is.
The passion for cannabis is emblematic in Wroblewski's words.
"It's been like watching something grow, watching a kid grow. Eight years ago, it was all basement mentality. We thought we had it all figured out when we were in our basements, growing in tents, trying to keep the stink down. There was no branding, there was no marketing. You either grew good cannabis and people talked about it, or you failed… And the one reason I got locked in [at Seed & Smith] was because of the foundation that they want to set with the community and their education. That was why I chose to come here… It's been an amazing ride, and I'm excited to see what else we have in store for it."
Alex Moersen
Alex Moersen is an Associate Editor at Cannabis & Tech Today, covering pop culture, science and technology, business, legislation, and much more. Twitter: @yaboii_shanoo
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This briefing examines evidence on falls prevention from the Cochrane Library.
Strong, Steady and Straight is an expert consensus statement on physical activity and exercise for osteoporosis from the National Osteoporosis Society, supported by the BGS.
Ignoring older patients' potential for personal growth could be a form of ageism, according to Prof John Gladman. "People can still have personal growth independent of the negatives of physical decline and social loss and we should be asking ourselves how we can encourage that.
Infectious diseases account for a significant proportion of hospital admissions and deaths in the elderly. Unfortunately the immunological response to vaccines in older individuals is less than that in younger adults. We assess best practice in immunisation programmes among older people.
The incidence of under nutrition among patients admitted to hospitals in UK is around 28% and is 25% greater in older people. Under nutrition results in longer lengths of stay in hospital. In care homes, 30% of residents were found to be undernourished.
The Faculty of Dental Surgery at the Royal College of Surgeons of England is concerned about the significant impact that poor oral health is having on older people's general health and quality of life.
This is a review of the book Developing a Relational Model of Care for Older People which aims to clear away the misconceptions surrounding the care of the older people and persuasively argues for a new approach based on interpersonal relationships.
There is a growing interest in the pursuit of happiness to improve health of older people. Happiness or positive emotion has been linked with a range of better health outcomes. However, the evidence of the effect of happiness on living longer is inconclusive.
Despite the rapid gain in life expectancy in the last century, it is not clear if the added years consist of healthy years or years lived in poor health and disability.
Older people are not only at risk because they drink more often, but also because quantities of alcohol that may have been safer earlier in life have the potential to damage an older person's health.
All too often, GPs are the only human contact that chronically lonely patients have. Three out of four GPs say they see between 1 and 5 people a day who have come in mainly because they are lonely.


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Security Forum to help align stakeholders in East Africa
By Capt. Olivia CobiskeyDecember 11, 2018
1 / 2 Show Caption + Hide Caption – U.S. Army Maj. Gen. James D. Craig, left, commanding general, Combined Joint Task Force-Horn of Africa (CJTF-HOA), listens to a briefing titled "Triggers of Regional Instability" during the East Africa Security Forum (EASF) at Camp Lemonnier, Djibouti, Dec. 11, 2018. The EASF is an annual opportunity for CJTF-HOA and interagency leaders to sync, assess and align efforts to develop synchronized courses of action that support common goals. (Photo Credit: U.S. Air Force photo by Tech. Sgt. Shawn Nickel) VIEW ORIGINAL
2 / 2 Show Caption + Hide Caption – U.S. Defense Attachés and country team personnel from 12 East Africa nations joined military leaders from U.S. Africa Command and Combined Joint Task Force-Horn of Africa at Camp Lemonnier, Djibouti Dec. 11-13, for the 2018 East Africa Security Forum. The three-day event was hosted by CJTF-HOA and provided a forum to bolster Department of Defense and State Department integration, while setting the conditions to increase capability and capacity building for African partner nations in the combined joint operations. (Photo Credit: Tech. Sgt. Shawn Nickel) VIEW ORIGINAL
CAMP LEMONNIER, Djibouti -- More than 30 U.S. embassy representatives from 12 East Africa countries will attend the Combined Joint Task Force-Horn of Africa (CJTF-HOA) East Africa Security Forum (EASF), December 11 - 13 at Camp Lemonnier, Djibouti.
The forum will bolster Department of Defense and State Department integration, while setting the conditions to increase capability and capacity building for African partner nations in the CJTF-HOA combined joint operations area.
"A secure, stable, and prosperous Africa is in our national interest," said U.S. Army Maj. Gen. James D. Craig, commanding general of CJTF-HOA. "This event provides an opportunity for CJTF-HOA, State Department and interagency partners to focus on "whole-of-government" efforts, which in turn supports U.S. government foreign policy and AFRICOM's 'by, with, and through' approach to military-to-military activities and security cooperation and assistance programs."
The U.S. is committed to setting conditions for increased economic growth, trade and investment in East Africa, Craig added.
"We place tremendous importance on meaningful engagement with our many stakeholders across East Africa," said U.S. Army Brig. Gen. William L. Zana, deputy-commanding general of CJTF-HOA. "Working closely with the chiefs of mission and senior defense officials, we're able to better understand their specific challenges and better tailor our support. Ultimately, our goal is to more effectively enable African nations and organizations to develop and implement their own solutions to the issues they face."
The forum comes at a critical time, and will ensure the Department of Defense and State Department improve the integration and synchronization of respective lines of effort to implement national security goals, Zana said.
"The U.S. Administration will shortly be introducing its new national security strategy for Africa in the face of the great power competition," said Irvin Hicks, foreign policy advisor (POLAD) for CJTF-HOA. "The United States remains committed to being the preferred partner for economic prosperity, good governance and security throughout the continent of Africa."
This event provides a forum where CJTF-HOA and interagency leaders can assess and align efforts to support common goals. The conference includes discussion panels and briefings on a spectrum of topics, providing an opportunity to share information and support bilateral relationships.
"CJTF-HOA is an enabler," Craig said. "We operate together with the State Department and strategic African and international partners as we support the State Department's Integrated Country Strategy (ICS) throughout East Africa."
The U.S. Mission in Djibouti has partnered closely with CJTF-HOA in planning for this forum.
"Our top Integrated Country Strategy mission goal is to strengthen security for the United States, Djibouti, and the region," Amb. Larry André Jr., U.S. Ambassador to Djibouti, agreed. "The EASF allows us to work collaboratively with our U.S. Government colleagues across the region, both military and civilian, to advance this goal by planning strategically for the year ahead."
The location of this forum at Camp Lemonnier underlies the continuing importance of the U.S. relationship with Djibouti. The 2014 Implementing Arrangement stipulates that the U.S. lease on Camp Lemonnier extends to 2034, with the option for an additional ten-year extension. After its signing, the Department of Defense embarked on additional military construction efforts at the base, with projects totaling nearly $1 billion, sending a clear message that the U.S. military presence has evolved from an expeditionary mode to a more enduring one.
January 13, 2020United States delivers HMMWVs to armed forces of Djibouti
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January 2, 2020Soldier-athletes attend All-Army Hockey camp at Fort Drum
January 2, 2020Defense bill to fund pay raise for military, civilian personnel
December 31, 2019Commissaries, exchanges welcoming more veterans in 2020
December 17, 2019Baby Baboons Balance Mid-Life Crisis


This is a Meisen hitoe(not lined) kimono with a 'shikishi'(square paper) and various 'karabana'(an imaginary Chinese flower) and karakusa(arabesque) pattern, which is dyed.
The textile is exquisite silk and has rather crisp touch.
The collar lining is synthetic fiber.


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South Yorkshire thug is jailed after attacking his ex-partner and later telling her 'run, Forrest, run'
Andrew Gosden arrests: Two quizzed on suspicion of kidnap, human trafficking and child pornography
"We also have larger families too"
This letter sent to the Star was written by Chrissy Meleady MBE, Equalities and Human Rights, (S3)
Monday, 23rd March 2020, 7:27 am
Updated Monday, 23rd March 2020, 7:27 am
I am the CEO of Equalities and Human Rights UK and am currently seeking retail managers support, intervention and signposting.
My team and I are absolutely inundated with families and run ragged trying to advocate for families who are being denied access to basic food products which they need.
On presenting at shops these families are being told in all supermarkets that they can only have one to three items of certain staple products which is insufficient to meet their families needs.
These families you see have within them larger numbers of children, young person dependents, so one or three packets of Uncle Ben's Rice for example will not feed them all in a family with five or six children.
We also have larger families too.
For example I have been obliged to advocate today for a family who have nine children, two birth children the rest foster children all with complex health needs that require that they must go into isolation for 12 weeks with conditions such as cystic fibrosis etc. but the one-size-fits- all food restriction policy is causing the vulnerable diabled children and the foster parents and others with larger groups of children harm and detriment.
Please might there be a way to give regard to larger families so they can acquire more than one-three items, if they can prove their size, perhaps by way of showing Child Benefit and other documentary evidence of familiy size and composition, to Sainsburys and other food retailers in the UK so they as larger families can gain access to the basic necessities they need to feed themselves and their children?
I would be most grateful if Sainsbury's could communicate internally and with all other food retailers this very important request and pass onto them my details if they require any additional information in respect of the above.
I would be extremely appreciative to all for any reasonable adjustment they can make so that children in larger families including those with life-limiting illnesses and other disabilities are not left hungry due to the restriction on foods allowed to be bought during this health crisis.
Damien Bendall: All we know about alleged Killamarsh murders, near Sheffield, after today's court developments
Mum of Reggie Kray's "adopted son" found dead ahead of sexual offences case at Sheffield Crown Court
Man suffers 'life threatening injuries' in horrific car crash A61 Sheffield Road, Worsbrough, Barnsley
Damien Bendall in court today accused of murdering woman and three children in Killamarsh, near Sheffield
Heartache as devoted Sheffield couple die one day apart after 42 years of marriage


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Florence International Singing Programme
FISP: Inspire is a new project set out to diversify and provide life-changing opportunities to disadvantaged young people. We aim to give everyone a voice no matter their background. Our three aims are:
Provide high-quality musical opportunities to those from disadvantaged socio-economic backgrounds thus eliminating the divide between those with financial means and those without.
Inspire young people with the skills and confidence needed to thrive and teach them to become workshop leaders, enabling them to invigorate a new generation of choral professionals.
Diversify the world of choral music to include people from a wider range of backgrounds.
Music is becoming increasingly exclusive. The statistics below speak for themselves:
Being a FISP scholar will enrich young people's lives, helping them to make lifelong friendships and contacts with people from similar backgrounds. It will allow them the chance to visit Florence, potentially learning a new language and engaging in a new culture in the process, whilst delivering high-level music in world-famous buildings such as the 'Duomo' and 'Basilica di San Lorenzo'.
Whilst the world of graduate employment is becoming far more dependent upon opportunities alongside qualifications, FISP: Inspire attempts to provide potential professionals with an opportunity unrivalled by any other organisation for students who might not otherwise have such avenues open to them. As part of FISP: Inspire, students will begin to maintain a list of contacts from not only the UK but around Europe, working with an award-winning Italian guest conductor. This will, in turn, result in students collaborating in similar projects to FISP: Inspire, leading them to sow the seeds of musicality and professional ability in future musicians as visualised in our 'Wheel of Inspiration'. Along with direct experiences teaching children (who otherwise wouldn't sing), they get the first-hand experience in the planning and execution of such a project.
Why Florence?
An UNESCO World Heritage Site, Florence is amongst one of the greatest cultural cities in Europe, credited as the birthplace of the Renaissance and famous for arts and architecture. It is home to world-class art museums housing paintings and sculptures by Botticelli and Michelangelo et al. Along with cobbled streets, candle-lit medieval chapels, fresco-decorated churches, marble basilicas and elegant 15th-16th Century palazzi, there is plenty to feast on for the soul as well as the mouth-watering Tuscan cuisine.
Not convinced? Click the button below to find places to visit and more information
info@florenceisp.com
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©2020 by Florence International Singing Programme.


Asthma is one in all the foremost prevalent and costly chronic conditions within the United States, which can't be cured. However, accurate and timely surveillance data might permit for timely and targeted interventions at the community or individual level. Current national asthma disease surveillance systems will have knowledge availability lags of up to 2 weeks. Rapid progress has been created in gathering nontraditional, digital info to perform disease surveillance. We tend to introduce a unique methodology of using multiple information sources for predicting the amount of asthma-related emergency department (ED) visits in a specific area. Twitter data, Google search interests, and environmental sensor data were collected for this purpose. Our preliminary findings show that our model will predict the quantity of asthma ED visits based on close to-real-time environmental and social media data with approximately seventy% precision. The results will be helpful for public health surveillance, ED preparedness, and targeted patient interventions.


Labour leader Jeremy Corbyn urged Theresa May to accept his alternative plan for Brexit.
Jeremy Corbyn has said that the Labour Party may still back a second Brexit referendum.
The leader of the opposition has suggested the possibility of a follow up EU vote as he urged Theresa May to accept his amendments to her Brexit deal.
Corbyn says the option of a public vote remained on the table – in line with the policy agreed following marathon negotiations at his party's conference in 2018.
He faced a backlash from pro-EU Labour MPs after setting out his conditions for accepting a Brexit deal in a letter to the Prime Minister.
But Corbyn said the party's policy remained as set out following the party conference – to call for a general election if May fails to get a deal through Parliament and then to keep all options open.
Corbyn accused Mrs May of an "utterly cynical" and "reckless" attempt to run down the clock before the UK's exit from the European Union on March 29, in a speech in Coventry.
Theresa May survived a confidence motion in her government tabled by Corbyn, which could have led to an election, after her Brexit deal was overwhelmingly rejected by MPs in January.
Corbyn said that without an election "we will keep all options on the table – as agreed in our conference motion -including the option of a public vote".