#Anthropogenetics

[unifiedcitationjournals]

GLOBAL JOURNAL OF GENETICS

Dear Authors, We are pleased to invite you to submit your manuscript to the special issue of the Global Journal of Genetics.

Call for papers! For more details and to submit your manuscript, Visit: https://ucjournals.com/global-journal-of-genetics/

#GeneticEngineering#Immunogenetics#Biometry#ClinicalGenetics#Biochemical#Genetics# Anthropogenetics#GeneticEpidemiology#GeneticTesting#Genemanipulations#Genetic Counselling #Molecular #Genetics #Cytogenetics

[haggishlyhagging]

"Remarkable" is the word invariably employed by archeologists when they come upon evidence of the former dominance of women."Remarkable" will be the reaction of archeologists of the eightieth century, digging in the ruins of the lost civilization of the twentieth; for any evidence that women even existed in the last few centuries of the Christian era will be utterly lacking. Future archeologists will find that all our statues are of men, all our coins bear male likenesses, the cornerstones and capstones of all our public buildings are carved with the names of men only, and all our archives preserved by chance in subterranean caves will deal solely with the deeds of men. Records of women's former existence will be as scarce in the archeological finds of the future as are the records of men in the prehistoric archeology of today. Eventually one of our future archeologists will come up with the astounding theory that Christian era man was able to reproduce himself partheno- or anthropogenetically and, like the Amazons of old in reverse, murdered his female offspring and reared only the males.

-Elizabeth Gould Davis, The First Sex

[lacan-psychoananalysisaspraxis]

One of Lacan’s most oft-repeated formulas is: ‘man’s desire is the desire of the Other’. (Seminar 11). This can be understood in many complementary ways, of which the following are the most important.

One of Lacan’s most oft-repeated formulas is: ‘man’s desire is the desire of the Other’. (Seminar 11). This can be understood in many complementary ways, of which the following are the most important.

1. Desire is essentially ‘desire of the Other’s desire’, which means both desire to be the object of another’s desire, and desire for recognition by another. Lacan takes this idea from Hegel, via Kojève, who states:

Desire is human only if the one desires, not the body, but the Desire of the other...that is to say, if he wants to be ‘desired’ or ‘loved’, or, rather, ‘recognised’ in his human value.... In other words, all human, anthropogenetic Desire...is, finally, a function of the desire for ‘recognition’.

Kojève, 1947:6)

Kojève goes on to argue (still following Hegel) that in order to achieve the desired recognition, the subject must risk his own life in a struggle for pure prestige. That desire is essentially desire to be the object of another’s desire is clearly illustrated in the first ‘time’ of the Oedipus complex, when the subject desires to be the phallus for the mother.

Evans, Dylan. An Introductory Dictionary of Lacanian Psychoanalysis. Routledge. 1996.

[markpillaiphotography]

Anthropogenetic Clouds & MLV 2022 @marielouisevogt @tymoti_beauty @vicamatossian @mirrrsmodels @camiillefranke https://www.instagram.com/p/CjPySIqM-z6/?igshid=NGJjMDIxMWI=

[iguanalysis]

On Hegel's Philosophy of Nature: A Demonstration of Hermeneutical Method and Exploration of Tree Morality

Philosophy of Nature, GWF Hegel, pg. 5.

The “practical approach” to Philosophy of Nature:

(α) — the Hegelian lure

S1: Man/Reason

S2: Self

~S1: Nature

~S2: Assault

(β) — natural interpretant

S1: Goal

S2: Means

~S1: Food

~S2: Blood

(γ) — the object relation

S1: Satisfaction

S2: Need

~S1: Thing

~S2: Self

The first semiosic square I have labeled "the Hegelian lure". Here is the scenario Hegel describes of man against nature: “The cunning of his reason enables him to preserve and maintain himself in face of the forces of Nature, by sheltering behind other products of Nature, and letting these suffer her destructive attacks.”

Within the moral expressions observed in tree growth, the same apparent cunning is the mechanism by which the cambium of a woody stem subsists against “Nature” as well. The phloem function to siphon water throughout the entirety of the organism, existing on the outside/around the layer of the cambium, but covered up by the layers of the bark. Xylem do the same as phloem, but exist “underneath” the cambium (if we turn our sense of gravity sideways), and are part of the sapwood. (Sources: https://www.britannica.com/science/sapwood and Source: https://www.mrsd.org/cms/lib/NH01912397/Centricity/Domain/245/the%20structure%20of%20a%20stem%20reading.pdf)

“Nature herself, however, in her universal aspect, he cannot overcome in this way, nor can he turn her to his own purposes.”

The preceding characterization of the cambium makes the cambium layer the moral agent of reason (itself) for the tree, and the expression of thought is not just in its cellular “self-dividing”, but also in the movement of sugars and water throughout (up-and-down/side-to-side) its organic makeup, movements which are the result of the capacities of the cambium’s growth product.

The second semiosic square is labeled "natural interpretant". For the moral expressions of tree growth, this may be applied to the dendrological concept of gravity. As a (false/misleading) comparison, consider how human graveyards leave the dead below the ground (unless you live somewhere below sea level). In contrast, trees leave their heartwood inside of themselves, but pursue their moral course of action outward nonetheless. As a result, it would appear for each specimen, trees are structurally “phobic” of all the other members of its own species.

If their ethical praxis has turned gravity sideways (relative to the discourse of humans), then are we moving sideways to them in the configuration of polarity involved in tree morality? This must inculcate the sphere of (metaphysical) affect. The carbon dioxide in our breath, a natural result of speech, is also something trees require in order to grow. In this circumstance, the social interpretant is active underneath the cambium of the woody stem, but the natural interpretant is the indifference to respiration and oxygen output which they ecologically require to happen if they are to get what they also need in return.

This alien characterization would make them seem, according to an anthropogenetic idea, like selfish, ungrateful carbon dioxide vampires, perhaps. They all hate one another, and care more about their roots than anything else, in all likelihood. The light of day is but a bane striking the outer heart of their inner existence of death. Like the nerve-endings of genitalia, their roots and taproots and rhizomes only crave and move around in the earth for what satisfies their constant product, that of the heartwood, indifferent to the pith, which humans in their symbolic ethos perhaps would value the most highly, like the Supreme Court-fueled controversy over abortion still going on, for example.

Unconscious and Dead Nature is what the natural interpretant of trees ultimately intends, since it doesn't even have “blood” to cherish. The cycle of the seasons which slow and accelerate the tree’s growth patterns are the unconscious thoughts of the organism, invisible to the light, and denying any responsibility for the concept of metaphysical production. The death drive of a tree is still intact, however, to continuously produce its own unique version of difference, but its moral and ethical narratives of individuality are more severed off, with regards to metaphysical thought. The social interpretant of a tree trunk’s moral character is very much a separatist “ideology”.

The third semiosic square is labeled “the object relation”. In humans, this is denoted on Lacan's schema L as a–a’. This is probably because we have our own blood to nourish and cherish. The natural interpretant found in the morality of tree growth, however, naturally overlaps and falls into contradiction with itself, because at each moment of its existence, its entire organism understands that it is shapeless, and this concept is re-semiotized in conformity with the object relation it uniquely possesses. But the difference between specimens is also observed in the velocity and direction of their growth. Their reflection of themselves is only in darkness, or little else, due to the segregation enacted in the woody stem by the cambium layer. And yet, the tree's final concept is alienated from itself nonetheless, not in the darkness of the trunk or the roots, but in the fantasy of shape that it seeks to embody by its multiplicitous crown. The field of articulation is the space of the surrounding air in which it has room to grow, all throughout which exists a binary code, positive or negative. (Yes, you may grow here, or no, you may not, as in the idea of a boolean, true/false, 0/1). It falls under the phallic function in this specific dimension, where its leaves and buds are the centerpiece of its body of thought. It is hard to say, due to the presence of chlorophyll in the leaves, if the crowns of trees are completely separate organisms within the boundaries of the entire specimen, almost.

In any case, trees really do have their own practical philosophy, and the justice system which they contain within themselves determines their characteristic shapes and moral expressions which interact with the fauna of a biome, causing different species to react in their own characterizing ways. Sometimes, the different traits which species have that determine their desirability to the fauna and fungi in their proximity can help the entire species survive.

But, on a humorous note, the indifference to historical consciousness they possess within themselves makes them but the children to men, whose civilizations turn trees into other than what they are by means of the signifier. They have their own practical philosophy, it would seem, nonetheless.

— (5/13/2022)

[grandpasessions]

Man's humanity 'comes to light' only in risking his life to satisfy his human Desire--that is, his Desire directed toward another Desire. Now, to Desire is to want to substitute oneself for the value desired by this Desire. For without this substitution, one would desire the value, the desired object, and not the Desire itself. Therefore, to desire the Desire of another is in the final analysis to desire that the value that I am or that I 'represent' be the value desired by the other: I want him to 'recognize' my value as his value. I want him to 'recognize' me as an autonomous value. In other words, all human, anthropogenetic Desire--the Desire that generates Self-Consciousness, the human reality--is, finally, a function of the desire for 'recognition.' And the risk of life by which the human reality 'comes to light' is a risk for the sake of such a Desire. Therefore, to speak of the 'origin' of Self-Consciousness is necessarily to speak of a fight to the death for 'recognition.'

Introduction to Hegel | Kojeve

[realityhop]

Desire is human only if the one desires, not the body, but the Desire of the other…that is to say, if he wants to be ‘desired’ or ‘loved’, or, rather, ‘recognised’ in his human value…. In other words, all human, anthropogenetic Desire…is, finally, a function of the desire for ‘recognition’.

Alexandre Kojève, (1947), quoted in An Introductory Dictionary of Lacanian Psychoanalysis “Kojève goes on to argue (still following Hegel) that in order to achieve the desired recognition, the subject must risk his own life in a struggle for pure prestige.”

[onetwofeb]

Desire is human - or, more exactly, "humanizing”

For self-consciousness to exit, for philosophy to exist, there must be transcendence of self with respect to self as given. And this is possible, according to Hegel, only if desire is directed not toward a given being, but toward a nonbeing. To desire being is to fill oneself with this given being, to enslave oneself to it. To desire nonbeing is to liberate oneself from being, to realize one's autonomy, one's freedom. To be anthropogenetic, then, desire must he directed toward a nonbeing-that is, toward another desire, another greedy emptiness, another I. For desire is absence of being (to be hungry is to be deprived of food); it is a nothingness that nihilates in being, and not a being that is. In other words, action that is destined to satisfy an animal desire, which is directed toward a given, existing thing, never succeeds in realizing a human, self-conscious I. Desire is human - or, more exactly, "humanizing:' "anthropogenetic''­ only provided that it is directed toward an other desire and an other desire. To be human, man must act not for the sake of subjugating a thing, but for the sake of subjugating another desire (for the thing). The man who desires a thing humanly acts not so much to possess the thing as to make another recognize his right - as will be said later - to that thing, to make another recognize him as the owner of the thing. And he does this - in the final analysis - in order to make the other recognize his superiority over the other. It is only desire of such a recognition (Anerkennung), it is only action that flows from, such a desire, that creates, realizes, and reveals a human, nonbiological I. [...]

Alexandre Kojeve, Desire and Work in the Master and Slave 

Hegel's Dialectic of Desire and Recognition: Texts and Commentary

[benjamingourblog]

How Do Detergents Contribute to Chemical Water Pollution?

By Mark Nelson President Nelson Water:

With more than 30 years’ experience in the residential and commercial water treatment space, Mark Nelson is a Class 1 Drinking-Water Operator and a CBWA (Canadian Bottled Water Association) Certified Plant Operator. As founder and president of Nelson Water in Ottawa, Mark focuses on dealing with challenging water treatment system designs for problem water. He also heads the largest water bottling plant in the city of Ottawa with a delivery network throughout the Valley.

Water pollution is now a major cause for concern globally, and chemical pollution is a huge contributing factor. Studies have found that everyday household detergents make up a large part of this chemical pollution problem. Many of the laundry detergents that we use in our homes contain 35%-75% phosphate salts, and this can lead to a wide variety of water quality problems. Let’s take a closer look at how detergents are linked to chemical water pollution problems and how we can help to fix the problem.

The Polluting Nature of Everyday Detergents

Everyday detergents are one of the primary sources of chemical pollution found in water supplies today. A wide range of chemicals, including bleach and phosphates, are directly linked to water pollution along with microbes and other protozoa. Many of the chemicals that we’ve become used to using in our lives are actually harmful elements and compounds that have a dramatic effect on water quality. Everyday detergents also contain suspected carcinogens and ingredients that cannot fully biodegrade. So, these chemicals a health risk to humans, they will not break down in the environment, and they may be around for a long time to come.

The Effect of Phosphates on Organic Substances

We briefly mentioned phosphates in the introduction because they have properties that are particularly concerning from a water pollution perspective. A phosphate has properties that inhibit the biodegradation of organic substances, and non-biodegradable substances are incredibly polluting. If a substance is non-biodegradable, it cannot be eliminated or cleaned out of the water by private or public wastewater treatment.

Certain everyday detergents that contain phosphates could also cause eutrophication. This causes the water to be deprived of oxygen, and it will result in the death of organisms in that water due to oxygen depletion. Eutrophication will also cause an over enrichment of phosphates that will cause the affected body of water to become choked with an overgrowth of algae and certain other plants.

Surface Active Agents

All detergents are surface active agents; they can produce copious amounts of stable foam on the surfaces of our waterways. These foams are typically formed into a dense and thick layer that lingers for a very long time on the surface of the water. The foam may extend over a large body of several hundred square feet in size. These types of foam are a proven source of unhygienic domestic water for our homes.

The Environmental Hazards of Everyday Detergents

As we’ve seen, detergents many contain substances that reduce or inhibit the amount of available oxygen. This can cause a great deal of damage to marine animals and fish in our waterways. The health of marine life is a good indicator of the health of any body of water. When the fish and aquatic life is sick or dying it’s typically a sign that the water is extremely unhealthy and as we’ve seen it’s impossible to remove the chemical contaminants with standard water treatment methods.

The overstimulation of aquatic plant growth that mentioned above may on the surface seem like a good thing. After all, plants and algae are alive, and this has to be a good thing for the environment? Actually, the exact opposite is true; when aquatic plant life grows like this, the plant removes even more of the available oxygen from the water. Other life forms sharing that body of water will soon be affected as there will be little to no oxygen for them to sustain life, and they eventually die.

Detergents also contain a few more harmful substances, such as pesticides, herbicides, and heavy metal concentrations (lead, cadmium, and zinc). These are known as Anthropogenetic components, and together they will make the water cloudy, murky and turbid. This may not seem like much of a problem, but when water is less opaque, it tends to block light from traveling through it, and this is devastating to the environment. When sunlight is blocked, the growth of certain aquatic plants is disrupted, and the fish or aquatic mammals that may feed off those plants are denied a health food source. Increased turbidity in water can also impede the respiratory system of certain species of fish.

When bodies of water become toxic in these ways, the pathogens can cause a host of diseases that are dangerous for humans and animals alike. Some of these waterborne diseases can even be fatal to those with vulnerable immune systems. It’s also worth noting that the presence of these contaminants will also alter the chemical composition of water. So, the way that the affected water responds to factors, such as eutrophication, acidity, alkalinity, temperature, and even electrical conductivity, could all be radically different than you may imagine.

The Dangers to Human Health

Any drinking water contaminated with chemicals and everyday detergents can be a hazard to human health. Many people affected by chemically polluted water report health issues, such as nausea, stomach cramps, sore throat, skin irritation, and even liver damage. Using chemically polluted water can be poisonous, and in several documented cases, it has led to fatalities for the users. In fact, chemically contaminated water is not preferred for the growing of certain crops, such as wheat, rice, and soybeans.

In Conclusion

Water pollution is a serious problem, and many of the chemicals that we use in detergents and other domestic products are contributing to the problem. The chemicals used in everyday detergents can affect human and aquatic life alike and make our waterways unhealthy. Some detergents even contain lead, and this can make our water more acidic and toxic to use. Every person should consider switching to a biodegradable detergent that is friendlier to the environment. Look for a friendlier detergent that doesn’t contain phosphates and heavy metals. There are many eco-friendly alternatives available on the market, they are effective, kinder to the environment, and they don’t cost as much as you would imagine. Making small changes and sharing them with your family, friends, and local community can make a big difference to the health of our waterways.

The post How Do Detergents Contribute to Chemical Water Pollution? appeared first on Nelson Water Blog.

How Do Detergents Contribute to Chemical Water Pollution? published first on https://medium.com/@OsmoWaterFilter

[buyercrimtheory]

"[Now, the analysis of "thought," "reason," "understanding," and so on — in general, of the cognitive, contemplative, passive behavior of a being or a "knowing subject" — never reveals the why or the how of the birth of the word "I," and consequently of self-consciousness — that is, of the human reality. The man who contemplates is "absorbed" by what he contemplates; the "knowing subject" "loses" himself in the object that is known. Contemplation reveals the object, not the subject. The object, and not the subject, is what shows itself to him in and by — or better, as — the act of knowing. The man who is "absorbed" by the object that he is contemplating can be "brought back to himself" only by a Desire; by the desire to eat, for example. The (conscious) Desire of a being is what constitutes that being as I and reveals it as such by moving it to say "I. . . ." Desire is what transforms Being, revealed to itself by itself in (true) knowledge, into an "object" revealed to a "subject" by a subject different from the object and "opposed" to it. It is in and by — or better still, as — "his" Desire that man is formed and is revealed — to himself and to others— as an I, as the I that is essentially different from, and radically opposed to, the non-I. The (human) I is the I of a Desire or of Desire. [The very being of man, the self-conscious being, therefore, implies and presupposes Desire. Consequently, the human reality can be formed and maintained only within a biological reality, an animal life. But, if animal Desire is the necessary condition of Self-Consciousness, it is not the sufficient condition. By itself, this Desire constitutes only the Sentiment of self. [In contrast to the knowledge that keeps man in a passive quietude, Desire dis-quiets him and moves him to action. Born of Desire, action tends to satisfy it, and can do so only by the "negation," the destruction, or at least the transformation, of the desired object: to satisfy hunger, for example, the food must be destroyed or, in any case, transformed. Thus, all action is "negating." Far from leaving the given as it is, action destroys it; if not in its being, at least in its given form. And all "negating-negativity" with respect to the given is necessarily active. But negating action is not purely destructive, for if action destroys an objective reality, for the sake of satisfying the Desire from which it is born, it creates in its place, in and by that very destruction, a subjective reality. The being that eats, for example, creates and preserves its own reality by the overcoming of a reality other than its own, by the ("transformation" of an alien reality into its own reality, by the <* "assimilation," the "internalization" of a "foreign," "external" reality. Generally speaking, the I of Desire is an emptiness that receives a real positive content only by negating action that satisfies Desire in destroying, transforming, and "assimilating" the desired non-I. And the positive content of the I, constituted by negation, is a function of the positive content of the negated non-I. If, then, the Desire is directed toward a "natural" non-I, the I, too, will be "natural." The I created by the active satisfaction of such a Desire will have the same nature as the things toward which that Desire is directed: it will be a "thingish" I, a merely living I, an animal I. And this natural I, a function of the natural object, can be revealed to itself and to others only as Sentiment of self. It will never attain Self-Consciousness. [For there to be Self-Consciousness, Desire must therefore be directed toward a non-natural object, toward something that goes beyond the given reality. Now, the only thing that goes beyond the given reality is Desire itself. For Desire taken as Desire — i.e., before its satisfaction — is but a revealed nothingness, an unreal emptiness. Desire, being the revelation of an emptiness, the presence of the absence of a reality, is something essentially different from the desired thing, something other than a thing, than a static and given real being that stays eternally identical to itself. Therefore, Desire directed toward another Desire, taken as Desire, will create, by the negating and assimilating action that satisfies it, an I essentially different from the animal "I." This I, which "feeds" on Desires, will itself be Desire in its very being, created in and by the satisfaction of its Desire. And since Desire is realized as action negating the given, the very being of this I will be action. This I will not, like the animal "I," be "identity" or equality to itself, but "negating-negativity." In other words, the very being of this I will be becoming, and the universal form of this being will not be space, but time. Therefore, its continuation in existence will signify for this I: "not to be what it is (as static and given being, as natural being, as 'innate character') and to be (that is, to become) what it is not." Thus, this I will be its own product: it will be (in the future) what it has become by negation (in the present) of what it was (in the past), this negation being accomplished with a view to what it will become. In its very being this I is intentional becoming, deliberate evolution, conscious and voluntary progress; it is the act of transcending the given that is given to it and that it itself is. This I is a (human) individual, free (with respect to the given real) and historical (in relation to itself) . And it is this I, and only this I, that reveals itself to itself and to others as Self-Consciousness. [Human Desire must be directed toward another Desire. For there to be human Desire, then, there must first be a multiplicity of (animal) Desires. In other words, in order that Self-Consciousness be born from the Sentiment of self, in order that the human reality come into being within the animal reality, this reality must be essentially manifold. Therefore, man can appear on earth only within a herd. That is why the human reality can only be social. But for the herd to become a society, multiplicity of Desires is not sufficient by itself; in addition, the Desires of each member of the herd must be directed — or potentially directed — toward the Desires of the other members. If the human reality is a social reality, society is human only as a set of Desires mutually desiring one another as Desires. Human Desire, or better still, anthropogenetic Desire, produces a free and historical individual, conscious of his individuality, his freedom, his history, and finally, his historicity. Hence, anthropogenetic Desire is different from animal Desire (which produces a natural being, merely living and having only a sentiment of its life) in that it is directed, not toward a real, "positive," given object, but toward another Desire. Thus, in the relationship between man and woman, for example, Desire is human only if the one desires, not the body, but the Desire of the other; if he wants "to possess" or "to assimilate" the Desire taken as Desire — that is to say, if he wants to be "desired" or "loved," or, rather, "recognized" in his human value, in his reality as a human individual. Likewise, Desire directed toward a natural object is human only to the extent that it is "mediated" by the Desire of another directed toward the same object: it is human to desire what others desire, because they desire it. Thus, an object perfectly useless from the biological point of view (such as a medal, or the enemy's flag) can be desired because it is the object of other desires. Such a Desire can only be a human Desire, and human reality, as distinguished from animal reality, is created only by action that satisfies such Desires: human history is the history of desired Desires. [But, apart from this difference — which is essential — human Desire is analogous to animal Desire. Human Desire, too, tends to satisfy itself by a negating — or better, a transforming and assimilating — action. Man "feeds" on Desires as an animal feeds on real things. And the human I, realized by the active satisfaction of its human Desires, is as much a function of its "food" as the body of an animal is of its food. [For man to be truly human, for him to be essentially and really different from an animal, his human Desire must actually win out over his animal Desire. Now, all Desire is desire for a value. The supreme value for an animal is its animal life. All the Desires of an animal are in the final analysis a function of its desire to preserve its life. Human Desire, therefore, must win out over this desire for preservation. In other words, man's humanity "comes to light" only if he risks his (animal) life for the sake of his human Desire. It is in and by this risk that the human reality is created and revealed as reality; it is in and by this risk that it "comes to light," _> i.e., is shown, demonstrated, verified, and gives proofs of being essentially different from the animal, natural reality. And that is'- why to speak of the "origin" of Self-Consciousness is necessarily to speak of the risk of life (for an essentially nonvital end)." kojeve * The commodity is first of all, an external object, a thing which through its qualities satisfies human needs of whatever kind. The nature of these needs, whether they arise, for example, from the stomach, or the imagination, makes no difference. Nor does it matter here how the thing satisfies man's need, whether directly as a means of subsistence, i.e. an object of consumption, or indirectly as a means of production * * Vol. I, Ch. 1, Section 1, pg. 41.

[unifiedcitationjournals]

GLOBAL JOURNAL OF GENETICS

Dear Authors, We are pleased to invite you to submit your manuscript to the special issue on Global journal of Genetics.

Call for papers! For more details and to submit your manuscript, Visit: https://ucjournals.com/global-journal-of-genetics/

#GeneticEngineering#Immunogenetics#Biometry#ClinicalGenetics#Biochemical#Genetics# Anthropogenetics#GeneticEpidemiology#GeneticTesting#Genemanipulations#Genetic Counselling #Molecular #Genetics #Cytogenetics #PopulationGenetics

[thoughtlessarse]

A great many things have changed for humanity since the first of our species appeared on Earth. But throughout human history, one thing has apparently remained the same: men have always approached parenthood much later in life than women, new research suggests. A study conducted by scientists at Indiana University in Bloomington in the US tracked genetic mutations in modern human DNA sequences to estimate when men and women conceived babies over the past 250,000 years, since our species emerged. To do that, they created a model based on data tracking the age of conception and DNA mutations over three generations of 1,500 Icelanders and their parents. They first applied this model to a sample of 2,500 modern people living around the world, and then dated back the emergence of different mutations to create a timeline of motherhood and fatherhood through the ages. What they found is that through the millennia, dads were considerably older, on average, than women: men became fathers at 30.7 years old, while women became mothers at 23.2 years old. That means that throughout history, men discovered the joys and pains of parenthood a staggering seven years later than women (whether they took – and now take – an active role in parenting is debatable, of course). The findings were published in Science Advances.

continue reading

[unifiedcitationjournals]

Global Journal of Genetics Significant and innovative publications on all facets of genetics are published in the Global Journal of Genetics (Genetic Engineering, Immunogenetics, Biometry, Clinical Genetics ) The journals disseminate articles about current research, practical programmes, editorials, review articles, short communications, short comments, book reviews, professional announcements, and meeting reports.

Please click Here: https://ucjournals.com/global-journal-of-genetics/ #GeneticEngineering #Immunogenetics #Biometry #ClinicalGenetics #Biochemical #Genetics #Anthropogenetics #GeneticEpidemiology #GeneticTesting

[unifiedcitationjournals]

Global Journal of Genetics Significant and innovative publications on all facets of genetics are published in the Global Journal of Genetics (Genetic Engineering, Immunogenetics, Biometry, Clinical Genetics ) The journals disseminate articles about current research, practical programmes, editorials, review articles, short communications, short comments, book reviews, professional announcements, and meeting reports.

Please click Here: https://ucjournals.com/global-journal-of-genetics/ #GeneticEngineering #Immunogenetics #Biometry #ClinicalGenetics #Biochemical #Genetics #Anthropogenetics #GeneticEpidemiology #GeneticTesting

[unifiedcitationjournals]

Global Journal of Genetics

Significant and innovative publications on all facets of genetics are published in the Global Journal of Genetics (Genetic Engineering, Immunogenetics, Biometry, Clinical Genetics ) The journals disseminate articles about current research, practical programmes, editorials, review articles, short communications, short comments, book reviews, professional announcements, and meeting reports. Please click Here:  https://ucjournals.com/global-journal-of-genetics/

#GeneticEngineering #Immunogenetics #Biometry #ClinicalGenetics

#Biochemical #Genetics# Anthropogenetics #GeneticEpidemiology #GeneticTesting #Genemanipulations #Genetic Counselling #Molecular #Genetics #Cytogenetics

[unifiedcitationjournals]

GLOBAL JOURNAL OF GENETICS

Dear Authors, We are pleased to invite you to submit your manuscript to the special issue on Global journal of Genetics.

Call for papers! For more details and to submit your manuscript, Visit: https://ucjournals.com/global-journal-of-genetics/