Asibiti na Hotuna - Tsarin Tsarin Abubuwanda aka Yi Magana a cikin Yanayin Neuroplasticity (2013)

Dokta Don Hilton

Donald L. Hilton Jr., MD*

Ma'aikatar Neurosurgery, Jami'ar Texas Cibiyar Kimiyyar Lafiya a San Antonio, Amurka

Abstract

Additaka ya kasance lokacin da ya raba lokacin da ake amfani da shi zuwa wasu nau'in halayen jima'i (CSBs), ciki har da yin amfani da batutuwa. Duk da karɓar karuwar yanayin halitta ko tsari wanda ya shafi karuwar fahimtar aikin da aka yi na tsarin sasalimbic dopaminergic, an sami tabbacin lakabin CSBs a matsayin mai haɗari. Yayin da caca (PG) da kiba suka karbi mafi yawan hankali a aikace-aikacen aiki da kuma halin kwaikwayo, shaidar ƙara tana goyon bayan bayanin CSBs a matsayin buri. Wannan hujja tana da yawa kuma yana dogara ne akan fahimtar da ke tattare da rawar mai karɓa na neuronal a cikin ƙananan ƙwayoyin cuta, wanda yake goyon baya da hangen nesa na tarihi. Wannan sakamako mai banƙyama za a iya ƙarfafa shi ta hanyar cigaba da sauri da kuma 'stimulus supranormal' (kalma wadda Nikolaas Tinbergen ta haifa) factor da aka ba shi ta hanyar bidiyo.

keywords: kwakwalwa; jaraba; batsa; neuroplasticity; jima'i

An samu: 4 Maris 2013; An buga: 19 Yuli 2013

Ilimin Tattalin Arziki da Ilimin halin dan Adam 2013

Donald L. Hilton. Wannan labarin Buɗe Ido ne wanda aka rarraba a ƙarƙashin sharuɗɗan lasisin Creativeiramar Commons na 3.0 (CC BY 3.0)http://creativecommons.org/licenses/by/3.0/), ba da izinin amfani, rarraba, da kuma haifuwa ba tare da kasuwanci ba, a kowane matsakaici, idan aka ba da aikin asali.

Bayyanawa: Ilimin Tattalin Arziki da Ilimin Kimiyya na 2013, 3: 20767 - http://dx.doi.org/10.3402/snp.v3i0.20767

Mafi yawan rikice-rikicen game da kogin halayen mata (CSB) wani jaraba ne ko kuma wani mummunan cututtuka yana iya danganta yadda zamu bayyana ma'anar kanta. Tabbatacce ne cewa kalmar "shan jima'i" an yi amfani da shi a hankali a cikin ƙididdigar labarun ƙwaƙwalwar tunani; Babu buƙatar buƙatar ƙarami fiye da Bincike da kuma na ilimin kididdiga Manual da shafi tunanin mutum cuta (DSM) don shaidar wannan. A cikin sifofin da suka gabata, halayyar jaraba da aka bayyana a sassa daban-daban; DSM-5 ya canza wannan kuma ya kara jadawalin yin amfani da buri.

Lallafin DSM sun kasance ba a fahimta ba, wato, bisa la'akari da ladabi da kuma hira maimakon ziyartar ilimin ilmin halitta. Babban mahimmanci shi ne cewa DSM na iya aiki a matsayin jagora ga likitoci a filin; suna iya ganewa da kuma magance cututtuka na tunanin mutum, ciki har da halayyar zina, bisa ga kallo da yin hira, maimakon ta hanyar dogara ga bincikar bincike da binciken binciken.

Don fahimtar dalilin da yasa maganganun ya hadu da juriya a cikin wannan mahallin, yana da amfani muyi la'akari da ma'anar tarihi a cikin lexicon. Da farko, kuma mai yiwuwa na farko, yin amfani da kalmar maganin cikin maganin likita shi ne sanarwa a cikin Journal of Amirka Medical Association a cikin 1906: 'Yana da mahimmanci idan mutum yayi magana game da al'ada opium, cututtukan opium, ko kuma magungunan opium' (Jelliffe, 1906). Duk da yake 'yan kaɗan suna yin jayayya ta yin amfani da kalma dangane da cin zarafin abubuwa masu cin zarafi, har yanzu sun kasance da rashin amincewarsu game da aikace-aikacensa ga abin da ake kira yanzu mawuyacin hali, tsari, ko kuma ƙwarewar jiki.

A cikin 1983, Patrick Carnes ya gabatar da kalmar "jima'i da jima'i" bisa tushen sifofi (Carnes, 1983). Sauran sun goyi bayan samfurin halayya don jarabar jima'i; yi la'akari da, alal misali, takarda ta kwanan nan ta Garcia da Thibaut, waɗanda suka ce, 'Abubuwan da ke faruwa a cikin rikice-rikicen rikice-rikicen da ba na jima'i ba sun fi son fahimtarsa ​​azaman ɗabi'ar jaraba, maimakon taurin-rai, ko kuma rikitarwa ta rikitarwa' (Garcia & Thibaut, 2010).

Angres da Bettanardi-Angres (2008) bayyana jaraba a matsayin 'ci gaba da yin amfani da yanayi-musanya abubuwa masu lalata ko halayen (misali caca, CSBs) duk da sakamakon da ya faru,' kuma Bostwick da Bucci (2008) sun yi amfani da lakabin ladabi a cikin mahaɗin batsa na Intanit. Akwai yiwuwar yin amfani da maganganun jima'i ga CSBs, tare da fahimtar cewa motsawar jima'i yana da wuyar ganewa, tare da tasiri, motsa jiki, da kuma ƙwarewar abubuwan da ke nuna bayanin maganin ilimin halitta don sake haifuwa. Alal misali, Estellon da Mouras (2012) ya bayyana fasalin mahimmancin ra'ayi da kuma nazarin kimiyya kamar yadda aka shafi jaraba da jima'i.

Magungunan ilimin lissafin jita-jita yana ƙara taimakawa manufar kasancewa da jarabawar dabi'a, kamar yadda aiki da bayanan salula sun ci gaba da tarawa. Wannan samfurin yana dogara ne akan tsarin dandalin da ke fitowa daga tsarin sassauki na mesolimbic mai karfi, tare da kwarewar salysis na kwayoyin halitta na dopamine daga cikin tsakiya zuwa sauran tsarin da ake bukata don rayuwa. Wannan tsari yana taimakawa da inganta ilimin neuronal ta hanyar micro- da macro-neuroplastic canji. Ba'a sake nunawa jima'i kawai ta hanyar ka'idoji ba.

Hanyoyin halayyar mutum game da abinci da jima'i sun fi rikitarwa fiye da sauƙi mai sauƙi. Georgiadis (2012) ya bayyana cewa, jima'i na 'yan Adam yana nuna' bayyanar da hannuwan yankuna masu tsattsauran ra'ayi, wanda zai iya nunawa a matsayin 'yan Adam, kamar yadda ake gani. Ƙaddamarwar shigarwa daga yankuna na gaba za su iya tsara nauyin sakamako na ladaran da aka tsara don samar da maƙasudin ƙaddamarwa. Duk da haka, ana tafiyar da kayan aiki mai karfi don ci da kuma haifuwa a cikin jinsunan da suka tsira, da kuma layin da ba su haifar da ƙwayar haihuwa, saboda kowane dalili, ya zama bace. Ko da kuwa yadda hakan ya fi dacewa da irin yadda ake yin jima'i da sauran wasan kwaikwayo na wasan kwaikwayo, matsalolin gwagwarmaya ta jari-hujja sun ƙare cikakkiyar motsa jiki a cikin jinsin halitta, ciki har da mutane.

Shaidun da suke taimaka wa jita-jita na al'ada suna da yawa, tare da zanen kwaikwayo ne kawai sashe guda ɗaya na ci gaba da taimakawa bincike. Ɗaukan hotunan aikin aiki, hade da halayyar, suna da sha'awa, amma abubuwa na rayuwa da kwayoyin sun zama mafi dacewa. Ya yi shekaru fiye da goma da suka wuce wannan fahimta ya karu game da wanzuwar tsarin ƙwayar cuta (Holden, 2001). Wannan sanarwa ya haifar da matuƙar ganewa game da rawar da hanyoyin da ake amfani da su a cikin kwayoyin magani na miyagun ƙwayoyi da kuma ƙwayoyin jiki (Nestler, 2005, 2008), wani tsari wanda ya ƙare a ma'anar Societyungiyar Magungunan Yara na Amurka (ASAM) a watan Agusta 2011 (wanda aka sani da ASAM dogon ma'anar). Sabuwar ma'anar ASAM ta bayyana jaraba a matsayin cuta mai ciwuwar kwakwalwa wacce ke shafar lada, himma, da tsarin ƙwaƙwalwar ajiya, kuma ya haɗu da abu da kuma jarabar ɗabi'a a ƙarƙashin laima ɗaya.

Bugu da ƙari da wani ɓangare na ɓangaren ƙwayar hali a DSM-5 ya kuma lura da wannan canji na hangen zaman gaba akan buri. Duk da haka, wannan ɓangaren ya ƙunshi buri ɗaya kawai, caca-caca (PG) (Reuter et al., 2005), yayin fitar da rikicewar caca ta Intanet, yawan cin abinci da jima'i, da sauran shaye shayen tsari zuwa wani sashe mai taken 'Yanayi don Kara Nazarin,' ko yin watsi da su kwata-kwata. Duk da yake yayi daidai da bayanan ɗabi'a da bayanan aiki na yanzu an gane PG a matsayin mafi kusancin samfurin abin ƙyama maimakon rikicewar rikice-rikice (El-Guebaly, Mudry, Zohar, Tavares, & Potenza, 2011), ta haka ne ya dace da labarun furo-furucin, ba daidai ba ne don musun wannan lakabi don cin zarafi na Intanit. Wannan daidai wannan rashin daidaito ne wanda ke tallafawa manufar cewa zancen al'adu da siyasa sun rage yawan halayyar jima'i.

Abin mamaki shi ne cewa ba za a hada jaraba da abinci ba a matsayin abin ba da halayyar hali, duk da binciken da ya nuna rashin karuwar mai karɓar mai karɓar maganin ƙwaƙwalwa a cikin kiba (Wang et al., 2001), tare da farfadowa da aka gani tare da ƙaddamarwa da ƙayyadaddun lissafi na jiki (BMI) (Steele et al., 2010). Ma'anar 'stimulus' supranormal ', yana kiran kiran Nikolaas Tinbergen (Tinbergen, 1951), kwanan nan an bayyana shi a cikin yanayin tsananin zaƙi wanda ya wuce ladar hodar iblis, wanda kuma ke goyan bayan jarabawar abinci (Lenoir, Serre, Laurine, & Ahmed, 2007). Tinbergen ya samo asali cewa tsuntsaye, butterflies, da sauran dabbobin da za a iya yin amfani da su don su fi dacewa da wasu abubuwa da aka tsara musamman don bayyana su da kyau fiye da ƙwayoyin dabbobi da mata. Akwai, babu shakka, rashin aiki kamar yadda ake yi da caca da kuma cin abincin abinci, amma ana iya jayayya cewa duk waɗannan halaye na iya haifar da ciwon haɗari. Deirdre Barrett (2010) ya haɗa da hotuna a matsayin misali na babban motsa jiki.

Taimako don wanzuwar tsari da cin mutunci, duk da haka, ya karu tare da fahimtar fahimtar synaptic da kuma dendritic plasticity.
Akwai hujjoji na tabbatar da wanzuwar buri na batsa? Ya dogara da abin da mutum ya yarda, ko kuma ya iya fahimta, a matsayin shaida, kuma wannan aiki ne na hangen nesa da ilimi. Hanyoyin hangen nesa na iya gabatar da ra'ayi, kuma abubuwan da muke da shi suna rinjayar ra'ayoyinmu kamar iliminmu na ilimi da kuma rayuwarmu. Abinda mai yiwuwa ya zama marar amfani ga wanda zai iya tabbatar da hujja ga wani dangane da bambance-bambance a cikin ilimin da yake da tsinkaye a filin. Kamar yadda TS Eliot ya ce, 'Ina ne ilimin da muka rasa cikin bayanin?' (TS Eliot, Choruses daga The Rock, buɗaɗɗen bayani, 1934).

Bayani, ko bayanai, ya zama sanarwa kamar yadda aka tsara a cikin ka'idar kuma yayin da ka'idar ke koyarwa cikin tsarin imani, ko kuma tsari. Kuhn (1962 /2012) ya lura cewa idan aka kalubalanci ka'idodin tsari ta hanyar kwatsam, masana kimiyya sun kare kullun matsayin har sai ya zama bayyananne cewa hujjoji da ka'idar da suka samo asali sun haifar da matsayi wanda ba shi da kyau, ta haka ne ya motsa yanayin motsa jiki. Sauye-sauyen yanayi ba su da zafi, kamar yadda Galileo, Ignaz Semmelweis, da sauran waɗanda suka kalubalanci rinjaye sun koya.

An bayyana yanayin farko na jaraba ne kawai bisa la'akari da halayen ɗabi'a. Abin da Kuhn zai ambata 'rikici' mai rikitarwa ya samo asali ne tare da ƙwarewar ƙwaƙwalwar ƙwaƙwalwa wanda ke haɓaka ainihin abin da yake daidai - kuma, a bayyane ga masu tsayayyar ɗabi'a, tsarin gasa tare da gabatar da batun ƙwarewar ɗabi'a (tsari). Daga yanayin hangen nesa, waɗannan sunyi daidai, kuma har ma da rikitarwa, fasali, kamar yadda tsohuwar ƙa'idodin binciken ƙayyade jarabawar abu ya bayyana ga wasu (Garcia & Thibaut, 2010) don kishi tare da wadanda ke nuna halayyar dabi'a.

Rikicin ya wanzu a cikin yanayin halayyar ɗabi'a, musamman game da yiwa CSBs lakabi da jaraba. Misali, takarda mai tallafawa manufar dabi'ar dabi'a, musamman mai maida hankali kan batsa (Hilton & Watts, 2011), yayi jayayya cewa duka micro-da macro-neuroplasticity suna tabbatar da wanzuwar irin wannan jaraba. Amsawa (Reid, Masassaƙi, & Fong, 2011) sun yi la'akari da cewa binciken da aka bayar ya nuna goyon baya ga neuroplasticity na macroscopic a cikin al'ada, kasancewa mai dacewa, ba shi da tasiri game da damuwa game da buri. Yin mayar da hankali ga kowane canje-canjen da zai iya danganta da abubuwan da ke haifar da cutar (sukarin jini, ƙananan lipids, da dai sauransu), wannan amsa shine watsi da wani sakamako na neuroplastic dangane da ilmantarwa. Babu shakka game da duk wani jaraba na halitta wanda ya haifar da canji na morphologic, suna rangwame da shaidar tabbatar da wanzuwar abinci ko maganin cigaba, kuma musamman akan cewa wadannan dabi'un zasu iya shafar canjin yanayi a cikin kwakwalwa. Abin sha'awa shine, sun yarda cewa sun fi karbar 'tsarin haɗari ... lokacin da abubuwa suke ciki', ta haka ne yake tabbatar da juriya da Kuhn yayi annabta don canzawa cikin tsohuwar yanayin cewa abubuwa kadai zasu iya haifar da hakikanin gaskiya. Wannan rata tsakanin siffofi da ilimin halitta ya kara nunawa a cikin kimawarsu game da muhimmancin kwayoyin kwayoyin halitta a cikin muhawarar jaraba. Ƙwararrun masu haɓaka suna rage girman mahimmanci na DeltaFosB, alal misali, zuwa jaraba, kuma sunyi nufin cewa DeltaFosB ba zai iya sanar da muhawarar batsa ba domin babu wani bincike akan mutane da ke binciken DeltaFosB a cikin batsa.

A cikin tattauna batun su, Reid et al. sun bayyana ayyukansu da kuma kauce wa gano jima'i a matsayin mai haɗari. Sun ga dabi'un matsalolin matsala, ko cocaine, abinci, barasa, ko jima'i, a matsayin raunuka dabam dabam (kamar yadda DSM) ke yi kuma sabili da haka tsayayya da duk wani jituwa a matsayin 'ba'awa ba kimiyya ba' (Reid et al., 2011). Wannan batu ba abin mamaki bane idan aka dauke su a cikin yanayin da aka horar da su, wanda ya fi mayar da hankalinsu game da hali maimakon a hadewa da hujjoji na halitta. Ana ƙarfafa mai karatu don nazarin sharuddan game da amsa Reid na Hilton da Watts nan da nan da kuma biyo baya tare da amsa. Wannan rikice-rikicen daji wanda ya haifar ya haifar da rikicin Kuhn, yayin da waɗannan ra'ayoyin suka haɗa kai cikin sabon tsarin da ke tattare da halitta-dabi'un da ke bayarwa game da jaraba da abubuwa da kuma halin.

Wani taƙaitaccen jayayya game da batun jima'i yana samuwa a cikin Labarin na Jima'i Jima'i by David Ley. Littafin ya kuma bayyana CSBs daga yanayin halayyar mutum, tare da shaidar ƙwayoyin cuta da ke ba da bahasi game da wanzuwar ɗabi'ar ɗabi'a da aka yi watsi da ita tare da bayanin da aka ambata a baya daga amsa Reid ga editan Hilton-Watts: 'Ba da tabbas ba kimiyya ba'.

Abin sha'awa shine Ley yana ganin kwakwalwa a matsayin akwatin "ƙananan," wanda ba a fahimta ba ne "cewa kawai muna fara fahimtar ... al'amuran halayen kamar jima'i sun yi alkawarin yin tatsuniya na tsawon shekaru masu zuwa" (Ley, 2012). Bugu da ƙari, wannan ɓoye na hanzari yana gani a cikin ɓoyewar ƙarancin jiki tare da ɓoye na asiri da kuma 'ƙwaƙwalwa', da kuma alkawari cewa ba za mu iya fahimtar jima'i ba saboda shekaru masu yawa; lalle ba a yanzu ba!

Maimakon mayar da hankalin ko al'amuran haɓaka suna hada da maganin magungunan ƙwayoyi ko kallon hotunan jima'i masu tayarwa sosai, ƙwarewar tsarin tsarin salula ya ba mu damar fahimtar cewa jaraba ya shafi kuma ya canza ilimin halitta a matakin synaptic, wanda hakan zai shafi halin da ya faru. Tashin hankali na jijiyar yanzu yana da yawa game da mayar da hankali ga masu karɓan karɓan neuronal, gyare-gyare, da kuma bayanan da ke gaba a game da lalacewa da kuma sakewa.

Wasu suna buƙatar hujjoji na gaskiyar jima'i fiye da sauran dabi'un da abubuwa idan yazo ga ma'anar buri. Don
Alal misali, an kwatanta matsayin hangen nesa a furtawa cewa za a riƙa lalata jima'i a kan labarun yara, kare wani, yin nazari tare da juna kafin da baya, kuma kwatanta sakamakon halayen (Clark-Flory, 2012). Babu shakka, ba za a iya gudanar da wannan binciken ba, idan aka yi la'akari da lamuran da suka shafi ɗabi'a. Duk da haka, mun ɗauka cewa har ma waɗanda ke tallafawa wannan halayyar ɗabi'a za su yarda da batun cewa taba sigari ce ba tare da neman irin wannan damar ba, karatun yara. A wasu kalmomin, ina nazarin binciken da zai dace da taba a cikin yara? Wanda ya raba yara, ya bada rabin sigari, ya kare sauran, kuma ya bi su tsawan lokaci? Babu shi, ba shakka, kuma ba zai taɓa kasancewa ba, sabili da haka wasu har yanzu suna cewa shan sigari ba ƙari ba ne. Hakanan shuwagabannin sigari bakwai suka fada a gaban karamin kwamitin Henry Waxman kan Kiwan Lafiya da Muhalli a 1994: a jere, kowannensu ya ce 'A'a' lokacin da aka tambaye shi idan shan sigari yana da jaraba, sun hada da goyon bayan kwararrun masana (UCSF Taba sigari Control Archives, 1994). Duk da haka bisa ga babban binciken bincike, kusan kowa - ban da waɗannan shuwagabannin sigari da masanan su - sunyi imanin cewa akwai hujja ga abubuwan shan taba sigari. Dangane da wannan batun, ina ake tsammanin ilimin hodar iblis, jariri, da kuma karatun barasa?

Babban mahimmanci shi ne, yanzu mun fahimci neuroplasticity da kuma neuronal amsawa mai karɓa, ciki har da acicylcholine nicotinic, opioid, glutamate, da kuma masu karɓar dopamine, fiye da yadda muka yi a baya. Yanzu zamu iya ganin jaraba, ko shan taba, cocaine, ko jima'i, ta hanyar ruwan tabarau mai karɓan karɓan ne da kuma canza canji na baya, kuma ba kawai daga hangen nesa ba.

Don karɓar shaidar da ke goyan bayan batun jima'i, ya zama dole a sami fahimtar abubuwan yau da kullun game da ilimin salula da filastik. Tsarin dendritic da sauran canje-canje na salon salula suna gaban zane-zanen gyral (Zatorre, Field, & Johansen-Berg, 2012) tare da ilmantarwa, kuma ilmantarwa kan lada ba shi da bambanci. Yin jaraba don haka ya zama wani nau'i na ilmantarwa mai ƙarfi, tare da haɗin keɓaɓɓiyar haɗuwa yana da lahani (Kauer & Malenka, 2007). Binciken da ake danganta game da jima'i shine kawai tsawo na ilmantarwa da aka samo a cikin wannan tsari, sabili da haka ya haɗa da irin abubuwan da aka rubuta da sakonni da kuma masu bincike. Alal misali, an gano DeltaFosB a cikin shekaru goma da suka gabata da za a dauka a cikin ƙananan ƙwayoyin magungunan ƙwayoyin da ke cikin kwayar halitta wanda ke cike da ƙwayar jinin dabbobi (Kelz et al.,). 1999). Binciken da aka yi a baya ya nuna cewa za a daukaka shi a cikin wadannan kwayoyin halitta a cikin dabbobin da ke nuna alamun ilimin lissafi na dabi'a, ciki har da abinci da jima'i (Nestler, 2005).

Matakan supraphysiologic na DeltaFosB sun fito ne don gabatar da jumlolin kwakwalwa na jaraba na halitta (Nestler, 2008). Wannan DeltaFosB ba alama kawai bane amma kuma mai gudanarwa game da halayen kamfanoni (a matsayin mai amfani neuroplasticity enabler) an nuna shi sosai. Anyi amfani da hanyoyin haɗin gine-gine guda biyu don sarrafawa ta hanyar sarrafawa DeltaFosB mai zaman kanta na masu canji na hali. Ɗaya yana hada da samar da layin bitransgenic da ke nuna DeltaFosB mafi kyau a cikin yankunan da ake da ita, kuma na biyu ya shafi canja wurin kwayoyin ta hanyar maganin maganin maganin maganin maganin hoto a cikin dabbobi masu girma, wanda hakan ya haifar dashi daga DeltaFosB. Wadannan dabbobin da aka canza su na halitta suna nuna halayyar halayyar halayyar haɗari da suka shafi abinci (Olausson et al., 2006), ƙafafun motar (Werme et al., 2002), da kuma jima'i (Wallace et al., 2008). Alal misali, lokacin da aka yanke hukunci game da DeltaFosB ta waɗannan nau'o'in kyamaran dabbobi a cikin dabbobi masu launi, sun nuna wani ingantaccen farfadowa na ilimin jima'i (Hedges, Chakravarty, Nestler, Meisel, 2009; Wallace et al., 2008). Hakanan, matsalolin da DeltaFosB ke ragewa (Pitchers et al., 2010), saboda haka yana tabbatar da cewa yana da rawar da ya dace a cikin homeostasis na al'ada.

Yanzu ya bayyana cewa DeltaFosB shine canza fasikan kwayoyin halitta wanda ya juya akan sauran jigon jigilar, wanda ke nan ya canza canjin neuroplastic a cikin waɗannan na'urori; a wasu kalmomi, suna inganta kwarewar neuronal. DeltaFosB yana ƙaruwa a cikin ƙananan kwayoyin halitta a cikin ƙananan ƙwayoyin cuta a cikin ƙwayoyin da ke cikin ƙwayoyin dabbobi a lokacin karin lokaci na abstinence ta hanyar motsa jiki na Cdk5 na gina jiki, don haka ya zama gada ga karin neuroplasticity (Bibb et al., 2001; Norrholm et al., 2003). An nuna DeltaFosB a aiki a cikin madaidaiciyar amsawa tare da Proteci Kinase II da Calcium / Calmodulin-Dependent domin aiwatar da maganganun salula na ƙwayoyin cuta a cikin maganin hawan coca. Abu mai mahimmanci, an nuna wannan ƙungiyar, a karo na farko, a cikin kwakwalwa na cocaine (Robison et al., 2013).

Shaidun da suka gabata sun nuna cewa DeltaFosB yana da mahimmanci ga wannan ladabi na dendritic ta hanyar sakamako akan tsarin sakamako na mesolimbic a cikin dukiyar jima'i da miyagun ƙwayoyi, abin da mai karɓa na D1 dopamine ya yi a cikin mahaifa accumbens (Pitchers et al., 2013). Dopamine yana da mahimmanci wajen sanya jin daɗi ga alamun jima'i (Berridge & Robinson, 1998), da kuma karatun da aka yi kwanan nan suna tallafawa rawar ilimin lissafi a cikin aikin jima'i ta hanyar tasirinsa da kuma hulɗa tare da tsarin tsinkayen hypothalamic (Baskerville, Allard, Wayman, & Douglas., 2009; Succu et al., 2007). An kiyaye wannan tasirin sosai a cikin phyla (Kleitz-Nelson, Dominguez, & Ball, 2010; Kleitz-Nelson, Dominguez, Cornil, & Kwallan, 2010, Pfaus, 2010), tabbatar da cewa jima'i, wanda yake da muhimmanci ga rayuwar jinsin, ya kasance mai dadi. Luwaɗanci saboda sakamakon maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin maganin magani ne, kuma yana da alaƙa da "ƙaddarar da ke tattare da natsuwa mai karfi" (Politis et al., 2013). Addini, ba shakka, za a iya bayyana shi azaman rashin lafiya. Maimakon neman abin da zai bunkasa rayuwa, ana sa wadanda suka kamu da su don so ko da a lokacin da yake da wata illa, wani tsari ne da ke tattare da abin da ya faru.

Mun ga wannan rashin daidaituwa a matakin salon salula ta hanyar dendritic arborization da sauran canje-canjen salon salula waɗanda ke ba da 'scaffolding' na neuroplastic na nau'ikan sababbin synapses don samarwa. Statesananan jihohin da ke haɗuwa da satiation na gaba sun haifar da waɗannan canje-canje na micromorphologic, kamar yadda aka nuna ta irin waɗannan nau'ikan nau'ikan maye-gurbin cikewar kamar hodar iblis (Robinson & Kolb, 1999), amphetamine (Li, Kolb, & Robinson, 2003), gishiri (Roitman, Na, Anderson, Jones, & Berstein, 2002), da kuma jima'i (Pitchers, Balfour et al., 2012). An nuna alamun gwanin gine-gizen gishiri a kan hanyar da aka tsara ta hanyar maganin cocaine, kuma wannan haɓakawa yana ci gaba da haɓakawa daga masu tsauraran kwayoyin halitta na dopamine, suna nuna cewa maganin ƙwayar magani yana amfani da hanyoyi masu tasowa da suke da muhimmanci ga rayuwa (Liedtke et al., 2011).

Glutamate karɓar rashawa ne mai nuna alamun synaptic plasticity. Jima'i, a matsayin sakamako na kwakwalwa mai kyau, ya nuna alamar ƙara yawan ɓarna, wanda ya bayyana a matsayin karuwa a cikin rahoton NMDA-AMPA, harbinger na ƙwarewar synaptic da kuma ilmantarwa kamar yadda wadannan suturar sun kasance ba su da karfi, kamar abin da ya faru da cocaine amfani (Pitchers, Schmid et al., 2012). Musamman, wannan canjin yanayi ya kasance mai sauri kuma mai dorewa, kuma an samo shi a cikin ƙananan ƙananan ƙananan hanyoyi waɗanda ke da alaka da kututture na farko, wani yanki wanda yake da muhimmanci a yada CSBs (Pitchers, Schmid et al., 2012). A cikin wannan, jima'i na banbanci ne a tsakanin sakamakon ladabi, a cikin wannan abincin abincin bai haifar da wannan canjin canji a cikin synptic plasticity (Chen et al., 2008). A takaice dai, sauye-gyare na gyaran ƙwayoyin halitta ba tare da haɓaka ilimin jima'i ba tare da haɓaka karuwar jima'i ba tare da ƙara ƙarfin amfanitamine, wata alama ce ta jaraba. Koda bayan kwanaki 28, lokacin da wadannan canje-canje suka koma, halayyar amphetamine da ke cikin jima'i ta ci gaba (Pitchers et al., 2013), kara ƙarfafa shaida ga buri.

Ba'a gani ba ne a sakamakon binciken ko ba tare da sauye-sauye na microcellular ba, irin su tare da tayar da hankali, amma har ma da rubutun ƙwayoyi na jiki (Zatorre et al., 2012). Yawancin karatu a cikin shekaru ashirin da suka gabata sun tabbatar da cewa koyo a zahiri yana canza kwakwalwa. Irin waɗannan samfuran ilmantarwa iri-iri kamar kiɗa (Elbert, Pantev, Wienbruch, Rockstroh, & Taub, 1995; Schwenkreis et al., 2007), juggling (Draganski et al., 2004), tasi tuki (Maguire, Woollett, & Spiers, 2006), da kuma zurfin nazarin (Draganski et al., 2006) dukkansu an nuna suna shafar sauye-sauyen halittu a cikin gyri, kuma ba a iya amfani da nakasa ta hanyar amfani da kwakwalwa (Coq & Xerri, 1999).

Wannan ya dace da bayanan Kauer da Malenka, a cikin takardarsu game da filastik synaptik da jaraba, cewa 'jaraba tana wakiltar yanayin ilmantarwa da ƙwaƙwalwa' (Kauer & Malenka, 2007). Saboda haka ba abin mamaki ba ne don koyon cewa ilimin jaraba yayi daidai da magungunan macroscopically. Kusan kowane binciken akan jaraba ya nuna alamar ƙananan wurare na kwakwalwa, musamman ma wadanda ke da alamar kariya na kullun da kuma wuraren salula. Wannan gaskiya ne ga miyagun kwayoyi kamar cocaine (Franklin et al., 2002), methamphetamine (Thompson et al., 2004), da kuma opioids (Lyoo et al., 2005), har ma da yanayin halin da ke hade da ilimin lissafi na dabi'a da kuma dabi'u irin su abinci (Pannacciulli et al., 2006), jima'i (Schiffer et al., 2007), da kuma jarabar Intanet (Yuan, Quin, Lui, & Tian, 2011; Zhou et al., 2011).

An dawo da farfadowa daga farfadowa tare da canje-canje masu tsabta na ainihi, kamar dawowa zuwa kundin tsarin al'ada ta al'ada tare da dawowa daga duniyar methamphetamine (Kim et al., 2006), da kuma ƙaddamar da ƙwayar launin toka bayan bayanan tunani (Hölzel et al., 2011). Wannan farfadowa yana taimakawa ga ƙaddamarwa duk da mahimmancin ƙididdiga na binciken waɗannan takardu, kamar yadda aka nuna a cikin binciken ilimin filastik da aka ambata a baya.

Kwakwalwarmu a dabi'ance tana neman sabon abu, kuma jima'i na iya haifar da sakamako mai girma tare da sabon abu. Kwayoyin halitta na farko suna nuna halayyar halayyar mutum wanda ke haifar da rayuwa, kuma akwai hujjoji game da kwazo mai nasaba da kwazo a cikin kakannin kakanni. Motivarfafawa ta hanyar amfani da kwayar cutar an tsara shi a cikin amniotes na farko daga tsohuwar mesencephalon zuwa telencephalon mai rikitarwa mai ci gaba a duk tsawon yanayin ilimin halittar jiki (Yamamoto & Vernier, 2011). A bayyane yake cewa, motsa jiki na 'yan Adam da kuma motsawa na yin amfani da kundin tsarin mulki da kuma sayen sana'o'i sun fi rikitarwa (Georgiadis, 2012) fiye da burbushin unicellular, amma mafi mahimmancin cibiyoyin kula da salmon kwayoyin na mesolimbic suna raba wadannan kullun.

'Ciwon sikila', yayin da yake kwatanta hali, ya ragu da kalmar "jima'i da jima'i" a cikin bayanin halin fahimtar CSBs na yanzu. Yayi watsi da shekaru biyu na bincike game da yadda koyo ke canza kwakwalwa ta hanyar micro-da macroscopically, kuma yana ƙyama ga duka kwararru da kuma jama'a a cikin ɓarna da ba da kyauta a cikin tsarin jin dadin jiki, jima'i na jima'i (Georgiadis, 2006), daga neuroplastic koyo.

Hotuna batsa ne cikakke-dakin gwaje-gwajen don wannan nau'i na karatun litattafan da aka haɗaka tare da ƙarancin motsa jiki mai ban sha'awa. Binciken da aka mayar da hankali da kuma dannawa, neman ainihin batun masturbatory, wani motsa jiki ne na ilmantarwa neuroplastic. Lalle ne, shi ne zane game da batun Tinbergen na 'supranormal mai kara kuzari' (Tinbergen, 1951), tare da ƙwayar filastik tiyata wanda aka gabatar a cikin ƙananan ruɗi a cikin mutanen da suke aiki da wannan manufa kamar yadda Tinbergen da Magnus ya inganta mata masu kamala; maza na kowanne jinsuna sun fi son artificial zuwa samfurin halitta (Magnus, 1958; Tinbergen, 1951). A wannan ma'anar, ingantaccen sabon abu yana bayarwa, ta hanyar magana da magana, irin tasirin pheromone a cikin mazajen mutane, kamar kwari, wanda shine 'hana fuskantarwa' da kuma 'gurɓatar da sadarwa tsakanin jima'i tsakanin maza da mata ta hanyar mamaye yanayi' (Gaston, Shorey, & Saario, 1967).

Yi la'akari da mutane biyu, kamar yadda aka tsara a kwamfyutocin su, suna kokarin ƙoƙarin samun sakamako mai ƙarfi. Dukansu suna ciyar da sa'o'i a dare a aikin su, kuma suna da wani dan lokaci, har zuwa maƙasudin ci. Ayyukan aiki da dangantaka ta sirri suna fuskantar mummunan aiki, duk da haka ba za su iya dakatarwa ba. Ɗaya yana kallon hotunan batsa, neman ne kawai shirin dace don cin zarafin jima'i; ɗayan yana cike da shi a cikin wasan kwaikwayo ta kan layi. Sakamakon daya shine ladabi, da kuma kuɗin kudi, duk da haka DSM-5 ke ƙayyade poker ne kawai a matsayin jaraba. Wannan shi ne halin kirki da kuma yadda ba daidai ba.

Koda ra'ayoyin jama'a suna ganin ƙoƙari ne na bayyana wannan abu mai ban mamaki, kamar yadda a cikin wannan sanarwa daga Naomi Wolf; 'A karo na farko a tarihin ɗan adam, ikon hotunan' 'hotuna' '' '' '' '' '' ' A yau duniyar matan da ke tsirara suna da mummunan batsa '(Wolf, 2003). Kamar dai yadda Tinbergen da Magnus na 'hotunan malamai' suka samu nasara don samun damar kulawa da namiji a kan nauyin mata na gaske (Magnus, 1958; Tinbergen, 1951), mun ga irin wannan tsari yana faruwa a cikin mutane.

Ko da hotunan batsa na iya zama jaraba, tambayar ta kasance ga wasu, zai iya zama cutarwa? Abubuwan da ke cikin shahararrun hotunan batsa a halin yanzu ana amfani da su suna nuna zalunci ga mata (Bridges, Wosnitzer, Scharrer, Chyng, & Liberman, 2010), kuma, a cikin hotunan batsa, maza (Kendall, 2007). Hald meta-bincike yana tallafawa batun cewa batsa lallai tana haɓaka halayen zalunci ga mata (Hald, Malamuth, & Yuen, 2010), kamar yadda takarda daga Foubert da abokan aiki (Foubert, Brosi, & Bannon, 2011). Rahoton Hald ya kammala cewa, "Ya bambanta da maganganu na baya-bayan nan, sakamakon da aka samu a yanzu ya nuna babban haɗin kai tsakanin batsa da kuma dabi'un da ke taimaka wa mata cikin rikici ba tare da komai ba" (Hald et al., 2010). Ya dace da wannan yanayin na zalunci a cikin batsa, Bridges et al.'s (2010) binciken ya gano cewa samfurin wakilci na al'amuran da suka fito daga sayar da fina-finai na 250 da kuma karɓar finafinan batsa daga 2004 zuwa 2005 ya nuna cewa 41% na al'amuran da aka nuna a fili ta hanyar shiga cikin layi, ta haka ne ke lalata mace ba kawai ga aikin misogynistic da raguwa ba, amma ga magungunan kwalliya na pathogenic (Bridges et al., 2010).

Wannan bayanin yana da mummunan tasiri, a cikin yawancin mazaunan kwaleji da kuma yawan yawan mata, suna amfani da batsa akai-akai (Carroll et al., 2008). Tabbas, batsa ya wuce daga haƙuri da yarda zuwa fifiko, tare da yawancin jami'o'i yanzu suna karɓar baƙi kuma suna ɗaukar 'makonnin jima'i'. Bayan sun watsar da duk wani maganganun batsa a matsayin ɗabi'ar Victoriya, ƙima da ƙima kan Amancin Kwaskwarimar Farko, duk wani ƙin yarda da batsa ba a ɗauka da muhimmanci. Don haka, ba a taɓa tattauna cutarwa ga lafiyar mutum da motsin rai ba.

Tunda waɗannan samari, ta hanyar madubin kwakwalwa, 'sun dace da yanayin kwarin gwiwar da mutane ke nunawa' a cikin waɗannan fina-finai (Mouras et al., 2008), zalunci ya fi girma a cikin batsa na iya haifar da mummunar tasiri, al'adu, da kuma halin mutunci. Wadannan batutuwa suna nuna girmamawa ga ikon karuwanci na al'ada, wanda zai iya, yayin da takaddunansu suke, 'canza alamar yanayi' (William Shakespeare, alƙarya, Dokar 3, Scene 4). Jima'i, kamar labarun magani, yana sanya hatimi a kan masu karɓa, da dendrites, da kuma gyri kamar yadda yake taimakawa canza canji, don haka ya dace da ladabi idan aka gwada shi da karfi.

Sauya sauye-sauye galibi ana kallonsu mafi kyau a tarihi, bayan waɗanda suka jingina ga abubuwan da suka gabata sun zama ba su da mahimmanci. Yayin canje-canje, rikice-rikice da tashin hankali sun mamaye, suna gusar da mahimmancin canjin a halin yanzu. Koyaya, sabon yanayin da aka haɗu wanda ya haɗu da jaraba ga abubuwa da halaye ya fara tabbatar da kansa, kamar yadda aka gani a cikin sabon ma'anar ASAM. Dokar ta DSM ta bayyana dukkan sigogin cutar tabin hankali, gami da ko nazarin halittu na iya ba da gudummawa, yana narkewa sakamakon rashin daidaito a cikin sabon buguwa. Ba abin mamaki bane cewa Thomas Insel, darektan Cibiyar Kula da Lafiya ta Hauka ta Kasa, ya koka game da wannan ci gaba da rashi a cikin DSM a cikin furtawa, ”(Afrilu 29, 2013, http://www.nimh.nih.gov/about/director/2013/transforming-diagnosis.shtml). Rushewar gudummawar ilimin halittu ga cutar tabin hankali ta hanyar shuruwar DSM da ci gaba da akidar rashin fahimta hakika yana karawa da kuma hanzarta fahimtar cewa wani sabon yanayin hade yake fitowa. An kwatanta wannan a cikin kwanan nan Scientific American labarin da ke yanke hukunci game da 'DSM na' lahani na asali: babu abin da ya faɗi game da tushen nazarin halittu na rikicewar hankali '(Jabr, 2013). Kamar yadda Bruce Cuthbert ya ce, 'Mun fahimci fiye da kwakwalwa fiye da yadda muka saba. Mu ne ainihin a tsakiyar babban motsi '(Jabr, 2013). Lallai, motsawar motsa jiki ne, kuma yayin da fahimtar ikon wutar lantarki mai mahimmanci a cikin yanayin canza canji na ci gaba da fitowa, bambancin zai kasance mafi haske.

Rikici na sha'awa da kudade

Marubucin bai karbi duk wani kudade ko amfana daga masana'antu ko wasu wurare ba a rubuta wannan bita.

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*Donald L. Hilton Jr. 4410 Medical Drive

Suite 610

San Antonio, Texas, 77829

Amurka

email: [email kariya]