Prostaglandin F2α in benign and malignant breast tumours

Prostaglandin F2α. (PGF2α) was determined by radioimmunoassay in 57 breast carcinomata, 16 fibroadenomata, and 33 sclero-cystic-disease (SCD) specimens. In 41 cases of carcinoma and 10 cases of fibroadenoma, histologically non-malignant tissue was also obtained from the same breast. PGF2α levels were significantly elevated in breast cancer when compared with the normal tissues and benign diseases (P20mm, positive nodes and undifferentiated). A tendency for elevated PGF2α levels was observed with negative lymphatic permeation, postmenopausal status, low grade of nuclear and cellular polymorphism and high degree of elastosis and fibrosis. No correlation was observed between PGF2α levels and host-cell reaction. Plasma levels of 15-keto-13, 14-dihydro-PGF2α, were not elevated in cancer patients when compared with the SCD-group. The present study demonstrates that PGF2α levels are high in tumours with good prognosis. However, since other authors have suggested that a high PGE2 production is a bad prognostic index, it is possible that conversion of PGE2 to PGF2α by 9-keto-reductase explains this relationship. Nevertheless, the presented results question the unrestricted use of prostaglandin-synthesis-inhibitors in the treatment of breast cancer. © 1985, The Macmillan Press Ltd.SCOPUS: ar.jinfo:eu-repo/semantics/publishe

Volasertib Versus Chemotherapy in Platinum-Resistant or -Refractory Ovarian Cancer: A Randomized Phase II Groupe des Investigateurs Nationaux pour l'Etude des Cancers de l'Ovaire Study

Volasertib is a potent and selective cell-cycle kinase inhibitor that induces mitotic arrest and apoptosis by targeting Polo-like kinase. This phase II trial evaluated volasertib or single-agent chemotherapy in patients with platinum-resistant or -refractory ovarian cancer who experienced failure after treatment with two or three therapy lines.status: publishe

Mentalizing and religion:a promising combination for psychology of religion, illustrated by the case of prayer

Mentalizing is an important actual topic, both in psychodynamic theory and in clinical practice. Remarkably, mentalizing has been explicitly related to religion or psychology of religion only to a limited extent. This article explores the relevance of the concept of mentalizing for psychology of religion by, firstly, describing mentalizing, its development and neuropsychological underpinnings. Secondly, to illustrate how the concept gives more insight into the psychology of religious phenomena, mentalizing is related to an almost universal religious practice, namely religious prayer. Empirical studies from different psychological subdisciplines are interpreted from the perspective of mentalizing. Finally, its relevance for the discipline of psychology of religion is discussed. In this way, the potential of the concept as both an explaining psychological mechanism and a bridging notion that overcomes differences between psychological subdisciplines is demonstrated

Autism Spectrum Disorders and the Image of God as a Core Aspect of Religiousness

<p>Associations between Autism Spectrum Disorders (ASD) and the image of God were studied among adult mental health outpatients with ASD (N = 78) and compared to a psychiatric and a nonclinical norm group. The God image, which refers to the personal meaning that God/the divine has to the individual, of those with ASD had fewer positive and more negative traits than the God image of those without ASD. Especially impairments in the social domain of individuals with ASD were related to more feelings of anxiety toward God and the perception of God as ruling/punishing, which suggests that difficulties in the social, interpersonal domain and the accompanying feelings extend into the religious/spiritual domain. Religious saliency particularly predicted positive aspects of the image of God. This implies that the God image of individuals with ASD in this sample differs not only according to the degree to which autistic traits are present but also according to the degree in which religion is an essential factor in their lives. Implications for clinical care are discussed.</p>