Measles Virus

Author(s):  
Michael B. A. Oldstone

This chapter explores the origin and infectivity of the measles virus in the course of human history. How measles first came to infect humans is not clear. Definitive proof is hard to come by since measles virus infection was once nearly impossible to distinguish from smallpox virus infection. Consequently, both had been lumped together as a single entity. As early as the tenth century, the Arab physician Abu Becr first attempted to distinguish between the two. However, it was not until the seventeenth century that English physician Thomas Sydenham actually documented the clinical entity of measles infection. Once it was understood that infection with measles virus confers lifelong protection from the disease and that humans are the natural host, interest turned toward developing a preventive vaccine. The chapter then considers the purported evidence that measles virus vaccines may be harmful. Such misinformation is often propagated for personal reasons yet greatly affects public health and individual lives.

2000 ◽  
Vol 15 (5 (Suppl.)) ◽  
pp. E83-E90 ◽  
Author(s):  
John M Kaldor ◽  
Gregory J Dore ◽  
Patricia Kl Correll

Author(s):  
T. Oomata ◽  
K. Miyamoto ◽  
Y. Buyo ◽  
T. Wada ◽  
N. Morita ◽  
...  

1948 ◽  
Vol 10 (4) ◽  
pp. 462-474 ◽  
Author(s):  
Charles F. Mullet

Although at the end of the seventeenth century men were shifting their political terminology from the spiritual to the secular, from God to nature, they still invoked the absolutes of history, law, and scripture. They did not lightly overturn their monarch, but when the necessity for such action arose they sought absolution in concepts which the most rigorous and learned mediaeval theologian would have understood. They appealed to the law of nature but they meant the law of God; and the shift involved no betrayal of absolute standards, no withdrawal from the same ethical doctrines that had nourished their forebears. The time was soon to come when secular phrases expressed a secular outlook, but in 1689 they continued to cover the religious convictions of centuries. As soon as the bars were down and men grappled in hectic controversy, the secular side of their politics diminished and the ethical and spiritual aspects became pronounced.


2004 ◽  
Vol 31 (2) ◽  
pp. 160-164 ◽  
Author(s):  
A.V. Atrasheuskaya ◽  
S.N. Kameneva ◽  
A.A. Neverov ◽  
G.M. Ignatyev

2021 ◽  
Author(s):  
Stuart Rennie ◽  
Adam Gilbertson ◽  
Denise Hallfors ◽  
Winnie K Luseno

Abstract Ongoing global efforts to circumcise adolescent and adult males to reduce their risk of acquiring HIV constitute the largest public health prevention initiative, using surgical means, in human history. Voluntary medical male circumcision (VMMC) programs in Africa have significantly altered social norms related to male circumcision among previously non-circumcising groups and groups that have practiced traditional (non-medical) circumcision. One consequence of this change is the stigmatization of males who, for whatever reason, remain uncircumcised. This paper discusses the ethics of stigma with regard to uncircumcised adolescent males in global VMMC programs, particularly in certain recruitment, demand creation and social norm interventions. Grounded in our own experiences gained while conducting HIV-related ethics research with adolescents in Kenya, we argue that use of explicit or implicit stigma to increase the number of VMMC volunteers is unethical from a public health ethics perspective, particularly in campaigns that leverage social norms of masculinity. Ongoing global efforts to circumcise adolescent and adult males to reduce their risk of acquiring HIV constitute the largest public health prevention initiative, using surgical means, in human history. VMMC programs in Africa have significantly altered social norms related to male circumcision among previously non-circumcising groups and groups that have practiced traditional (non-medical) circumcision. One consequence of this change is the stigmatization of males who, for whatever reason, remain uncircumcised. This paper discusses the ethics of stigma with regard to uncircumcised adolescent males in global VMMC programs, particularly in certain recruitment, demand creation and social norm interventions. Grounded in our own experiences gained while conducting HIV-related ethics research with adolescents in Kenya, we argue that use of explicit or implicit stigma to increase the number of VMMC volunteers is unethical from a public health ethics perspective, particularly in campaigns that leverage social norms of masculinity.


Author(s):  
Jane S. Gerber

Sephardi identity has meant different things at different times, but has always entailed a connection with Spain, from which the Jews were expelled in 1492. While Sephardi Jews have lived in numerous cities and towns throughout history, certain cities had a greater impact on the shaping of their culture. This book focuses on those that may be considered most important, from Cordoba in the tenth century to Toledo, Venice, Safed, Istanbul, Salonica, and Amsterdam at the dawn of the seventeenth century. Each served as a venue in which a particular dimension of Sephardi Jewry either took shape or was expressed in especially intense form. Significantly, these cities were mostly heterogeneous in their population and culture — half of them under Christian rule and half under Muslim rule — and this too shaped the Sephardi worldview and attitude. While Sephardim cultivated a distinctive identity, they felt at home in the cultures of their adopted lands. The book demonstrates that Sephardi history and culture have always been multifaceted. The book's interdisciplinary approach captures the many contexts in which the life of the Jews from Iberia unfolded, without either romanticizing the past or diluting its reality.


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