Biology, Brain tumours and mental disorders, behaviour and Budhism The biologic construction of our brains leads to diferent behaviour and personalities. Like different antennas or generators, we can process signals diferent ways or receive them diferent ways.

Our brain is very bad understood, and it is more evident that behavioral patterns  can relate to the presence of brain tumours, or chemical unbalances.

If our construction affects our behaviour, and that we were born with those, how can those people follow  the Noble Eightfold Path, if their biology is made to go out of those principles.

Examples, a pornstar can love sex because the hormonal level is naturally calling that need. However in other living aspects can be  very compassionate.

Or a good man who worked all his life get a tumour that transform him in a violent person and eventually kill someone.

How can budhism "criticize" these behaviours if they are natural ocurances?
Buddhist practice doesn't start from the premise that the world is a just and fair place; rather, it aims to reveal that all conditioned existence is marked by suffering.  Suffering is the real problem and assigning blame doesn't help to alleviate it.  It's also not particularly helpful to consider what-if scenarios like "would I still be to blame if I had a tumor and couldn't control my actions?"  I have enough real problems without imagining new ones

See, reality doesn't happen to someone else and it doesn't happen somewhere else or at some other time.  Reality happens right here, right now.  This is not a hypothetical practice, this is a real practice and it deals with a real problem, the suffering that marks every passing moment, the clinging that creates it and the out-of-control mind that is churning away with these thoughts.  Not, "who's to blame for that?", but "who's to blame for this?"  Maybe drop the blame and just look for the cause.  Maybe drop the cause, too.  Just look.

Ultimately, Buddhist practice urges us to investigate this matter thoroughly, to find the root of suffering.  And then, remove it.  Perhaps this whole sordid affair is predicated on a misunderstanding, a subtle delusion that got out of control.  The Buddha suggests that there is such a cause to suffering and that it is possible to remove it.  The path of practice is prescribed as a way to purify this mind and reveal, with full clarity, the reality of this situation.