Anthropological and Methodical Differences of Natural Family Planning and Fertility Awareness-based Methods.

The term natural family planning (NFP), both in the scientific terminology and in the practical language of health policy, is often referred to as natural contraception or fertility awareness-based methods (FABM). "NFP. A guide to providing services," issued by the World Health Organization (WHO) in 1988, presents NFP as a method inconsistent with any other contraceptive method but later published "Family Planning, a Global Handbook for Providers," wherein NFP is not presented as a stand-alone method group but is grouped with FAB methods, which are combined with barrier contraception active during the fertile phase of a woman's menstrual cycle if there is a desire to postpone pregnancy. In other words, the WHO family planning recommendations present FABM as one group of contraceptive methods. The WHO is the directing and coordinating authority on international health within the United Nations' system. For these obvious reasons, the article mostly concentrates on WHO definition of FAMB. This article presents the anthropological and methodological differences between NFP (including and modern NFP methods that employ urinary hormone metabolite detection) and FABM and, through comparative analysis, determines that NFP is synonymous with neither FABM nor any of the methods of this group but is rather a distinct group of family planning methods. SUMMARY: The term natural family planning (NFP), both in the scientific terminology and in the practical language of health policy, is often referred to as natural contraception or fertility awareness-based methods (FABM). The World Health Organization's (WHO) is the directing and coordinating authority on international health within the United Nations' system. WHO family planning recommendations present FABM as one group of contraceptive methods For these obvious reasons the article mostly concentrates on the WHO definition of FAMB. The article presents the anthropological and methodological differences between NFP and FABM and, through comparative analysis, determines that NFP is synonymous with neither FABM nor any of the methods of this group but is rather a distinct group of family planning methods.

The Level of Free Fetal DNA as Precise Noninvasive Marker for Chromosomal Aneuploidies: First Results from BALTIC Region.

Background and objectives: Noninvasive prenatal testing (NIPT), which has been introduced clinically since 2011, uses the circulating cell-free fetal DNA in the maternal blood to evaluate the risk of a chromosomal anomaly. The aim of this study was to examine the effectiveness of NIPT using a single nucleotide polymorphism method. Materials and Methods: A retrospective study was conducted between 2013 and 2019. The Natera Panorama test was used to analyze the risk of trisomies 21, 18, 13, X monosomy, trisomy, and other sex chromosome abnormalities. A positive result of NIPT for aneuploidy was confirmed by invasive testing. Results: 850 women with a singleton pregnancy participated in the study. The median fetal fraction was 9.0%. The fetal fraction was lower in the no-call group (3.1%) compared with the group that received a call (9.1%) (p < 0.001). A positive correlation was determined between the gestational age and the fetal fraction (r = 0.180, p < 0.001). The overall positive predictive value (PPV) of NIPT for trisomy 21 (n = 9), trisomy 18 (n = 3) and XYY syndrome (n = 1) was 100%. Conclusions: The results of present study showed 100% PPV effectiveness of NIPT Panorama test detecting trisomies of 21 and 18 chromosomes, as well as XYY syndrome in the studied cohort. Therefore, NIPT due to its high PPV, significantly reduces the need for invasive testing, thereby reducing the risk of miscarriage and stillbirth.

Pharmacovigilance and principle of nonmaleficence in sex reassignment.

Physicians are obliged to provide treatment that is consistent with their commitment to avoid or minimize harm (nonmaleficence) and their commitment to do good (beneficence). Therefore, if patient's desires were contradictory to the primary aim of medicine, the doctor's calling would require him/her to thoroughly analyze the cause of the disease and provide an adequate as well as ethical treatment rather than obediently follow patient's requests. Yet, chemical and surgical sex reassignment is one of the areas where some physicians surrender to the desire of their patients instead of finding out what their real condition is and trying to manage it in a way the essence of medicine would require. The objective of this article was to provide specific pharmacovigilance search details for the evaluation of the current situation and the scientific background of the treatment of gender dysphoria and to analyze its conformity with one of the two main ethical principles of medicine - nonmaleficence. Literature retrieval was accessed through Medline (1979-2011) using the terms "gender dysphoria," "replacement hormonal therapy," and "pharmacovigilance." The article concludes that hormonal and surgical interventions have not proven to be medically justified and could be harmful, not treating the cause, but resulting in irreversible disability. Thus, these interventions contradict the principle of nonmaleficence and goals of basic therapeutics and pharmacovigilance. They are not based on clinical trials and are lacking a thorough follow-up assessment.

Delusions of persecution and poisoning in patients with schizophrenia: sociocultural and religious background.

This article presents data on the phenomenology of delusions of persecution and poisoning in patients with schizophrenia and determines parallels between sociodemographic status and personal religiosity and this type of delusions. We have studied the content of delusions in patients with schizophrenia looking for persecution and poisoning themes using Fragebogen fuer psychotische Symptome (FPS). A total of 295 patients suffering from schizophrenia participated in this study; 74.7% reported delusions of persecution. The proportion of female patients (81.9%) who felt persecuted was almost one-third higher than the proportion of male patients (66.9%). The prevalence of delusions of persecution was lower in the group of persons for whom their faith was personally important (73.4%) than in the atheistic group (86.7%). Delusions of persecution and poisoning were strongly intercorrelated. Delusions of poisoning were reported by 57.8% of respondents: 54.8% by male and 60.6% by female patients. In multivariate analysis, delusions of persecution were more prevalent in women compared to men; in those with a chronic course of illness compared to those with periodic course; in those with small size of family compared to those with large family. The presence of delusions of being poisoned was related to older age of the patient, higher than secondary education, chronic course of schizophrenia, and younger parental age. Personal importance of the faith was not associated with prevalence of delusions of persecution and poisoning in patients with schizophrenia.

Are religious delusions related to religiosity in schizophrenia?

This article attempts to explore the phenomenology of religious delusions in patients suffering from schizophrenia and to determine parallels between personal religiosity and content of religious delusions. We have studied the content of delusions in patients with schizophrenia looking for religious themes using Fragebogen fur psychotische Symptome (FPS)--a semi-structured questionnaire developed by the Cultural Psychiatry International research group in Vienna. A total of 295 patients suffering from schizophrenia participated in this study at Vilnius Mental Health Center in Lithuania, among whom 63.3% reported religious delusions. The most frequent content of religious delusion in women was their belief that they were saints and in men--that they imagined themselves as God. Univariate multiple logistic regression analyses revealed that four factors such as marital status, birthplace, education, and subjective importance of religion were significantly related to the presence of religious delusions. However, multivariate analyses revealed that marital status (divorced/separated vs. married OR (odds ratio)=2.0; 95% CI, 1.1 to 3.5) and education (postsecondary education vs. no postsecondary education OR=2.3; 95% CI, 1.4 to 3.9), but not personal religiosity, were independent predictors of the religious delusions. We conclude that the religious content of delusions is not influenced by personal religiosity; it is rather related to marital status and education of schizophrenic patients.

Letting die and mercy killing.

We are all called to make moral decisions, not only about preserving life and health, but also about accepting our death and dying. There are situations, when it is morally right, and indeed obligatory, to allow a dying person to die in peace and dignity. But there is a world of difference between allowing a peaceful death, and deliberately setting out to bring death of the person either by acts of commission (s.c. 'active euthanasia'), or by acts of omission (s.c. 'passive euthanasia'). The word "killing" seems proper for euthanasia, because "to kill" does mean " to intentionally cause the death of someone." It can be morally acceptable to withhold or withdraw a treatment precisely because it is reasonably judged as inefficacious (futile), or excessively burdensome for the patient. One's reason for withholding such treatment must not be a judgement about the desirability of putting an end to the patient's life, but a judgement about the desirability of putting an end to the treatment, which is futile or burdensome.

Why is the ethics of euthanasia wrong?

Human beings are made in the image and likeness of God and are therefore of intrinsic worth or value, beyond all prices. Almost all Christian pro-life arguments spring from the fountain of personal dignity. Euthanasia would make moral sense only if it were possible to say, morally, that this dignity had vanished. To commit euthanasia is to act with the specific intention that somebody should be nobody. This is the fundamental error of all immorality in human relations. To commit euthanasia is to fail to see the intrinsic worth or dignity of the person. The judgement that what has worth, intrinsically, somehow does not have worth, is both logically and morally wrong. The ethics of euthanasia is based on dualistic anthropology and wrong moral presuppositions underlying the defence of euthanasia, namely, proportionalism and consequentialism. The basic claim of proponents of the ethics of euthanasia is that human persons are consciously experiencing subjects whose dignity consists of their ability to made choices and to determine their own lives. Bodily life, according to them, is a condition for personal life because without bodily life one cannot be a consciously experiencing subject. It means that bodily life is distinct from personal life. Thus, the body and bodily life are instrumental goods, goods for the person, not goods of the person. It thus follows that there can be such a thing as a life not worth living--one can judge that bodily life itself is useless or burdensome, and when it is, the person, i.e., the consciously experiencing subject, is at liberty to free himself of this useless burden. Today a key in fighting euthanasia and assisted suicide is better care for the sick and dying. The dignity of the sick cannot be erased by illness and suffering. Such procedures are not private decisions; they affect the whole society. Death with dignity, in the end, is the realisation that human beings are also spiritual beings. We have to promote the way of caring for the dying in which mercy is extended to the patients without inducing death.

Systemic inflammation in COPD in relation to smoking status.

BACKGROUND AND AIMS: Smoking is the main risk factor for the development of chronic obstructive pulmonary disease (COPD) that has been recently defined as a systemic pulmonary inflammatory disease. However, the impact of smoking itself on systemic inflammation in COPD patients has not yet been well established. The aim of our study was to investigate the association between inflammatory markers and smoking status. MATERIALS AND METHODS: We compared 202 current smokers, 61 ex-smokers and 57 never-smokers, all COPD patients. Assessments included medical history, spirometry, alpha-1 antitrypsin (AAT) genotyping, serum AAT, C-reactive protein (CRP), tumor necrosis factor (TNF)-α, and soluble tumor necrosis factor receptor (sTNFR)-1 and sTNFR-2 concentrations. RESULTS: AAT and CRP concentrations in smokers (1.75 ± 0.51 g/L and 14.4 [9.5-20.5] mg/L) and ex-smokers (1.69 ± 0.43 g/L and 12.3 [8.7-16.3] mg/L) were higher than in never-smokers (1.49 ± 0.38 g/L and 5.1 [2.5-8.7] mg/L; p < 0.05). sTNFR-1 level was higher in smokers than ex-smokers or never-smokers (241.2 pg/mL [145.3-349.4] vs. 213.7 pg/mL [147.1-280.3] and 205.2 pg/mL [125-275]; p < 0.05). CONCLUSIONS: Our data confirm that smoking is associated with increased levels of AAT, CRP, and sTNFR-1 in COPD patients, an array of systemic inflammation markers that continue to be active even after smoking cessation.