Category Archives: Health

The accident hump

It looks like boys, like girls, are reaching sexual maturity earlier and earlier. According to this article, “being 18 today is like being 22 in 1800.”

Of course, being 22 in 1800 was an absolute blast — the powdered wigs, the horse-drawn carriages, the wooden muskets — PARTEEE!

What’s interesting about this report isn’t so much what they know as how they know it. Scientists can track the onset of sexual maturity in boys because that’s when boys are most likely to engage in dangerous behavior and kill themselves.

The accident hump, which also exists among male apes, occurs because young men participate in particularly risky behaviour when the release of the hormone testosterone reaches its maximum. Dangerous and reckless shows of strength, negligence, and a high propensity to violence lead to an increased number of fatal accidents.

I could see an ape falling for that kind of ho-haw, but I’d like to think we humans are smarter. Disappointed again.

Question your body

Naturalists and hippie types often offer up the adage “listen to your body” to people dealing with physical issues. I find that the more I think about this, the more I question this advice.

I’ll give you an example. As everyone knows, I have repetitive strain injuries in my forearms. Lately, due to increased guitar playing, I’ve been feeling it more acutely — essentially aches and pains in my hands, knuckles and arms. So, we can presume this is my body saying, “take it easy.”

Last Friday, I did a solo acoustic guitar performance. The day of the performance, my hands were definitely feeling achy, and I felt like my grip strength was low (grip strength being pretty useful when you’re gripping a guitar or guitar pick.) I had pretty low expectations for the quality of my playing at that show. However, once I started playing I was largely unaware of the pain, and played quite well. And I’ve noticed this sort of thing in the past. My suspicion is the excitement of playing live gives me some kind of adrenaline rush which releases painkilling endorphins into my body. And that rush usually lasts into the next day. The aches and pains aren’t gone, but they’re much more manageable.

However, if I’m supposed to listen to my body, which series of “reports” should I be listening to? The pain leading up to the show seems to be saying “take it easy, limit your activities etc.” but the endorphin rush during the show and after is saying “don’t worry about it.”

Now this kind of thing does make sense from an evolutionary perspective. If you’re a caveman fighting off a tiger, and it bites into your arm, the pain shouldn’t so debilitate you that you’re incapable of fighting or fleeing from a tiger. In moments of stress or excitement, you should have some painkillers going through your system. On the other hand, you should feel that pain later, when you’re safe, to essentially learn the lesson to stay away from tigers. But I think the body delivers these messages in a imperfect way. It’s very difficult to know whether certain aches and pains are indicators of horrific damage down the line, or not much at all.

Neil Peart’s health regimen revealed!

Fans of rock band Rush often comment on how the group is totally ignored by the mainstream media (or “lamestream media,” as Sarah Palin would say.) As a result, I was a little surprised to see this today: an article in the Health section of the LA Times about how 58-year-old Rush drummer Neil Peart stays in shape for his exhausting three-hour arena shows. The secret, as you might guess, is focusing on “slow twitch” muscle fibers.

Our “sense of self”

I’ve been reading a lot of interesting material on the “sense of self.” This phrase is not referring to our ego or mind (though it’s certainly related to it) but our sense of our physical self as it moves through the world. We tend to think that it’s perfectly obvious where “we” begin and end, but this seems to be a skill, learned at a very young age, which combines what we see, hear and touch with less overt sensory information such as information derived from our muscles and inner ear telling us where we are in space.

The brain maintains a kind of body map which keep track of our limbs, digits and even internal organs. When it’s working correctly, it’s a blessing. But when the body map gets out of sync with the body it can cause strange symptoms. The most obvious example is a phantom limb: a person with an amputated limb still “feels” the presence of the missing body part. And the inverse can happen. People can have a functioning limb, but because their internal body map does not recognize it (because of brain damage or whatnot) they feel like the limb does not belong to them. It’s an alien limb, and often its owners will request its amputation. Other people’s body maps will somehow construct a “twin” so that they feel they’re constantly being followed and mimicked by a possibly malevolent phantom.

I’ve experienced the sensation of a faulty body map. When, as a teenager, my penis grew to its full length of 9 inches (fully erect) I still, for some time, had the sensation of a smaller penis as might be possessed by an inferior man. It took some time for my body map to acclimate to the phenomenal volume of my phallus. But that’s neither here nor there…

Also related to our sense of self are specific types of neurons in the brain called mirror neurons. When you decide to pick up a cup of coffee, certain neurons in your brain fire, in essence ordering your arm to perform the action. However, some of those same neurons also fire when you watch someone else pick up a cup of coffee. So, in a sense, we are experiencing their action (though on a subconscious level.) Our body map is being extended to include people around us.

Now, I’ve often complained in this blog about the issues I’ve had with my vestibular system (the collection of membranes in the inner ear responsible for our sense of balance and motion in space) to little sympathy. Interestingly, it turns out that autistic children often have vestibular dysfunction. As a result, they have trouble integrating what they see and hear with where they are in space.

I wonder if we can take this observation a little further. A classic complaint about some autistic children is that they seem to have trouble discerning people from objects. For example, an autistic child will respond (as measured by MRIs etc.) to a picture of a person the same way they would to a picture of a chair. Is it possible that a child who never develops a functional vestibular system (e.g. where “I” am in space) is thus hindered in their ability to develop a sense of their physical self, and from there hindered in their ability to develop a psychological sense of self (e.g. ego or mind etc.) and from there develops no ability to recognize the other “selves” out there?

This idea is almost certainly an overreach — there’s more to our physical sense of self than just our vestibular system. And there’s lots more to autism than just vestibular damage. But it does hint at interesting concepts of how our awareness of our physical being (which we largely take for granted) interrelates with our psychological self (which we obsess over constantly.)

My theory on pain is proven correct

I think I’ve mentioned in the past some of my ideas that chronic pain might involve sensory neurons in the body “learning” pain. An observed behavior of neurons is that they sit there, receiving electrical signals (from other neurons), but they don’t pass on their own electrical signals until a threshold is reached. So a certain neuron might get 25 “jolts” and not send out a signal of its own. Then, on the 26th it will. And, so it will on the 27th, 28th, 29th etc. The threshold for that neuron was 26 jolts.

My thinking about chronic pain has been along the idea that nerves are initially reporting actual damage to the body, but then those nerves get pushed past their threshold and start sending pain signals at the drop of a hat.

As such, I was quite interested at a new article on pain in the June 2011 issue of Discover.

To A. Vania Apkarian, a neuroscientist at Northwestern University, the connection between the living memory and the never-ending pain suggest a glitch in the brain. Ordinary pain might turn chronic, he hypothesizes, when inflammation caused by conditions like arthritis or nerve damage provokes an abnormal rush of signals from nociceptors [neurons responsible for your sense of touch/pain etc.]. When these aberrant signals reach the pain network in the brain, Apkarian argues, they overwhelm it. The brain doesn’t get the chance to forget the pain. Instead it learns to feel it continuously. Eventually the neural connections become so strong that we no longer need the original stimuli anymore.

If you’re not following this, this guy is pretty much offering the same theory I have surmised, but with more detail. Clearly I should be upset that he’s stealing my ideas, but I’m more interested in helping people and am happy to see progress being made.

And progress is being made. Another scientist realized that the neural learning of chronic pain is accelerated when levels of an enzyme (I have no idea what the fuck and enzyme is — I think it causes certain chemical reactions) called AC1 is present in high levels. The scientist came up with a compound that blocks AC1 and it was shown that, in rats, this eliminates chronic pain. In essence, the rats forgot the pain that they’d learned. (Interestingly, the rest of their memory seemed unaffected.)

The gist of all this is: chronic pain is “learned” and methods that block this learning process can alleviate the pain.

Were our ancestors too stupid to appreciate pain?

When you think about pain, especially chronic pain, you have to wonder about the supposed cleverness of the body’s design. Certainly immediate, sharp pain — say, from stepping on a nail — has a clear and useful message: get away from this nail (and tend to your foot.) But if that pain persists with you for months or years (in a muted form) what’s the point? Certainly one could ask what’s the point of phantom limb pain which is pain from a part of the body that doesn’t even exist anymore.

I’m reading an interesting book called “The Emotion Machine” by Marvin Minsky, an author most famous for his contributions to the realm of artificial intelligence in computers. He makes similar comments about the “injustice” of pain.

It seems fair to complain that, in this realm [pain], evolution has not done well for us — and this must frustrate theologians: Why are people made to suffer so much? What functions could such suffering serve?

He then offers a theory as to why we might suffer from chronic pain.

Perhaps… the bad effects of chronic pain did not arrive from selection at all, but simply arose from a “programming bug.” The cascades that we call “Suffering” must have evolved from earlier schemes that helped us to limit our injuries — by providing the goal of escaping from pain with an extremely high priority. The resulting disruption of other thoughts was only a small inconvenience before ancestors evolved new, vaster intellects. In other words, our ancient reactions to chronic pains have not yet been adapted to be compatible with the reflective thoughts and farsighted plans that only later evolved in our brains.

Basically, if you’re Neanderthal moron and you’re sitting there thinking “Duuuuuuuhhhh…” all day, you don’t really mind the intrusion of pain in your thoughts. But as humans evolved and became highly intellectual creatures, that constant nag induces what Minsky refers to as “Suffering.”

This explanation seems to be missing something — there’s more to the quality of pain than just disruption of our thoughts. But it’s an interesting idea.

I’ll drink to that! Alcohol enables memory!

Christ, I couldn’t make this stuff up if I tried. The first coffee helps prevent strokes, now alcohol helps memory!

“Usually, when we talk about learning and memory, we’re talking about conscious memory,” says Morikawa, whose results were published last month in The Journal of Neuroscience. “Alcohol diminishes our ability to hold on to pieces of information like your colleague’s name, or the definition of a word, or where you parked your car this morning. But our subconscious is learning and remembering too, and alcohol may actually increase our capacity to learn, or ‘conditionability,’ at that level.”

What is perhaps most interesting in this study is that drinkers are not so much addicted to alcohol, but the whole experience of drinking.

Alcohol, in this model, is the enabler. It hijacks the dopaminergic system, and it tells our brain that what we’re doing at that moment is rewarding (and thus worth repeating).

Among the things we learn is that drinking alcohol is rewarding. We also learn that going to the bar, chatting with friends, eating certain foods and listening to certain kinds of music are rewarding. The more often we do these things while drinking, and the more dopamine that gets released, the more “potentiated” the various synapses become and the more we crave the set of experiences and associations that orbit around the alcohol use.

Basically, alcoholics are learning that the entire experience of drinking is fun. And what that really means is that synaptic connections between their neurons are being strengthened. So, one might presume that a treatment to prevent alcohol abuse would be to weaken these synaptic connections. That’s exactly what one doctor is thinking. But there’s a problem.

“We’re talking about de-wiring things,” says Morikawa. “It’s kind of scary because it has the potential to be a mind controlling substance.

All of your memory and knowledge, as well as a great deal of your emotional life and the general experience of being “you” has to do with connections between synapses. A drug, such as the one proposed, has the potential to literally cause the mind to unravel. It’s exactly the kind of thing you would want to deliver to your worst enemy.

Everything bad for you is good for you, continued

I’ve long tracked reports arguing that substances presumed to be bad for you are actually good for you. There’s a new article in the LA Times arguing (yet again) that coffee — once presumed to be bad for the heart — is actually very good for the heart. And not just coffee — lots and lots of coffee!

A 2008 study of more than 26,000 male smokers in Finland found that the men who drank eight or more cups of coffee a day had a 23% lower risk of stroke than the men who drank little or no coffee. And a few other reports suggest the effect applies to healthy nonsmokers too. Researchers at UCLA and USC examined data on coffee consumption and stroke prevalence among more than 9,000 participants in the National Health and Nutrition Examination Survey. At a 2009 conference, they reported that the likelihood of stroke was highest among people who didn’t drink coffee and lowest among those who drank the most coffee: 5% of people who drank one or two cups a day suffered strokes, whereas 2.9% of people who drank six or more cups suffered strokes.

It’s pretty obvious that they — the secret conglomerate of stern, nannying, anti-fun world leaders who have been controlling all societies since the dawn of time — have long been trying to convince us that what is good for us is actually bad for us. But their secret plot is starting to unravel. Soon we will realize that a healthy diet includes the copious consumption of coffee, alcohol, fried foods and child porn.

What is happiness

I’ve been meaning to comment on this Wall Street Journal op-ed which argues that different types of happiness have different kinds of benefits and deficits. What we traditionally think of as happiness — the feeling we get after having sex, drinking a strong martini or killing one of our enemies — is referred to as hedonic happiness, e.g. related to hedonism. But there’s another type of happiness which I will let the article’s author describe.

“Eudaimonia” is a Greek word associated with Aristotle and often mistranslated as “happiness”—which has contributed to misunderstandings about what happiness is. Some experts say Aristotle meant “well-being” when he wrote that humans can attain eudaimonia by fulfilling their potential. Today, the goal of understanding happiness and well-being, beyond philosophical interest, is part of a broad inquiry into aging and why some people avoid early death and disease. Psychologists investigating eudaimonic versus hedonic types of happiness over the past five to 10 years have looked at each type’s unique effects on physical and psychological health.

To some degree this is stuff we’ve heard all our lives. Chasing short-term happiness by taking drugs, watching television, seeing heavy metal bands and banging as many chicks as possible does not lead to the contentment that comes with slowly pursuing long-term goals. And it makes intuitive sense. The ultimate hedonists: rock stars (and possibly actors) seem to have a high likelihood of being depressed and killing themselves, even though they’re living lives that seem very enviable. Meanwhile, little Chinese men who do tai chi and eat a bowl of rice a day quite contentedly live to 90. We may be getting at the biological reasons why.

Eudaimonic well-being “reduces the bite” of risk factors normally associated with disease like low education level, using biological measures, according to their recently published findings on a subset of study participants.

Participants with low education level and greater eudaimonic well-being had lower levels of interleukin-6, an inflammatory marker of disease associated with cardiovascular disease, osteoporosis and Alzheimer’s disease, than those with lower eudaimonic well-being, even after taking hedonic well-being into account.

It’s a little unclear whether they’re taking into account the obvious factor that hedonists probably expose themselves to all sorts of things — drugs, booze, fatty foods — that might increase their health risks.

What most strikes me reading the article is the sense that, after 10,000 years, human society still doesn’t have a very good definition of what the term happiness even means. And much of the conversation about the topic probably includes a lot of people using the term in different ways.