Biology of elderly suicide.

Most studies of suicide in younger patients have demonstrated significant alterations in the serotonin system. Although a high percentage of completed suicides occur in late-life, to date very few studies of the biology of suicide have focused on this age group. This chapter describes age-related changes in the central nervous system pertinent to the biology of suicide, then reviews post-mortem biological studies of the brains of suicides and suicide attempters. As suicide attempts in the elderly are characterized by the use of violent means, biologic studies of impulsive violence are discussed. Finally we describe data on the effect of degenerative diseases on the serotonin system and the possible link to increased suicidal behavior in affected patients. This review underscores the need for further study of the biology of suicide in the geriatric age group.     

Systematicity and the Continuity Thesis

Synthese - Hoyningen-Huene (Systematicity: the nature of science, Oxford University Press, Oxford, 2013) develops an account of what science is, distinguishing it from common sense. According to...     

TWO STRAINS IN BUDDHIST CAUSALITY

This essay will focus on the Buddhist metaphysics of experience which is generally glossed over due to the excessive concern for the ultimate goal in Buddhism, nirvīna , and in consequence of which the emphasis has been on the practice of; meditative discipline in aspiration for that goal. Yet neither nirvana nor meditative discipline can be understood properly without examining the full dimension of our ordinary experience. Such an examination should reveal to us the unique ways in which the Buddhist refers to the bounded and unbounded conditions of existence. All this is novel insofar as metaphysics goes and indeed it would have to be a unique form of metaphysics in order to accommodate the dual aspect of existence. The key to this metaphysics lodges in the Buddhist concept of experiential process,¹ technically known as pratītyasamutpāda which is variously translated as relational origination, interrelational origination or dependent origination. It refers to the Buddhist concept of causality but, as we shall see, it is a unique concept with more than the usual Western connotation.