TP53 Mutations Identified Using NGS Comprise the Overwhelming Majority of TP53 Disruptions in CLL: Results From a Multicentre Study

Limited data exists to show the correlation of (tumour protein 53) TP53 mutation detected by Next generation sequencing (NGS) and the presence/absence of deletions of 17p13 detected by FISH. The study which is the largest series to date includes 2332 CLL patients referred for analysis of del(17p) by FISH and TP53 mutations by NGS before treatment. Using a 10% variant allele frequency (VAF) threshold, cases were segregated into high burden mutations (≥10%) and low burden mutations (<10%). TP53 aberrations (17p [del(17p)] and/or TP53 mutation) were detected in 320/2332 patients (13.7%). Using NGS analysis, 429 TP53 mutations were identified in 303 patients (13%). Of these 238 (79%) and 65 (21%) were cases with high burden and low burden mutations respectively. In our cohort, 2012 cases did not demonstrate a TP53 aberration (86.3%). A total of 159 cases showed TP53 mutations in the absence of del(17p) (49/159 with low burden TP53 mutations) and 144 cases had both TP53 mutation and del(17p) (16/144 with low burden mutations). Only 17/2332 (0.7%) cases demonstrated del(17p) with no TP53 mutation. Validated NGS protocols should be used in clinical decision making to avoid missing low-burden TP53 mutations and can detect the vast majority of TP53 aberrations

Sociology and the problem of eroticism

Sociology has traditionally been concerned with problems of social order and meaning, and with how modern societies confronted these challenges when religion was in apparent decline, yet classical sociologists struggled to reconcile within their analyses the (dis)ordering and meaningful potentialities of eroticism. This article examines how eroticism has been viewed as a source of life-affirming meanings and as personally and socially destructive. Utilizing the contrasting theories of Weber and Bataille, we explore sociology's ambivalence towards eroticism, and criticize contemporary sociological approaches to the subject, before turning to the writings of Cixous, Irigaray and Kristeva for alternative models of the religiously informed eroticization of daily life. The perspectives these French theorists bring to the subject, and the issues that remain unresolved in their work, identify new lines of inquiry and re-emphasize the importance of building a sociology of eroticism that can address adequately its relationship to questions of order and meaning