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After only four animal implants in early 1972, Norman stopped his testing, pending improvements to the system. In 1973 and 1974, he implanted another 11 calves, but his own comments and the obvious technical problems suggested that the earlier NHLI success statements were premature. Indeed, the exaggerated claims only made the public more suspicious at a time when media reports, lawsuits, and vocal public outrage abounded concerning reported deaths and injuries from defective heart valves, pacemakers, and other medical devices.

The development of radioisotope-powered pacemakers raised the same kind of issues. Fuel cells, chemical batteries, and betavoltaic power sources, which used less-energetic beta-emitting radioisotopes, were also under development but gained little traction with heart-pump researchers. (See the article by Larry Olsen, Peter Cabauy, and Bret Elkind, Physics Today, December 2012, page 35.) Later, the introduction of the lithium-powered pacemaker, which matched the longevity of the atomic pacemaker at less cost and risk, ended the use of atomic pacemakers.9 By the early 1970s, critiques of large-scale government-funded science and technology projects by antinuclear and environmental groups made nuclear energy projects increasingly difficult to justify.

The NHLI attempted to get in front of the debate by convening a mixed medical and lay panel to examine the broader social, ethical, legal, and economic implications of the development and use of artificial hearts in humans. The panel submitted a 250-page report recommending that research on all types of mechanical circulatory support systems continue with NHLI funding. Moreover, it supported a nuclear-powered approach as the most promising technological option for a mechanical heart. At the time, biological fuel cells were decades away from being practical, and battery systems, which tended to overheat, had a two-year life span and required daily recharging.

Yet the panel was uneasy about the toxicity of Pu, claims by AEC and NHLI scientists that the fuel capsule was indestructible, and the possibility of accidents or criminal acts of the sort later dramatized in Heartbeat. Little was known about the biological effects of continuous exposure to low-dose radiation, and the National Council on Radiation Protection and Measurements argued that the estimated exposure surrounding a Pu implant would put an atomic heart recipient at risk of sterilization and leukemia, among other health problems. By extension, caregivers and family members were also at risk of radiation poisoning, as was the general public, which may unknowingly be exposed to the recipient.10

The panel thus recommended in 1973 that radioisotope-powered artificial hearts not be implanted in humans until it was established that they impart no significant involuntary risk to others.11 Kolff and other researchers contested the recommendation and argued that human tests could supply data impossible to get from studies on other animals. The panel was not persuaded and pointed to the danger of a slippery slope: The widespread use of atomic systems might not be controllable once human implants, experimental or otherwise, began.

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Contributing to the pessimism was the budget crunch of the mid 1970s. Many government officials deemed the atomic heart program too long-term and costly to continue, and drastic budget cuts seemed imminent. By 1977 institutional support for atomic heart programs had ended.

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Comparison of estimated excess relative risk of cancer per unit of radiation dose (ERR/Gy) between selected medical studies and the Life Span Study of Japanese atomic bomb survivors, for organs other than breast and thyroid.

Moreover, a cursory glance at ancient history shows clearly how in different parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life? These are the questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta; we find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha; they appear in the poetry of Homer and in the tragedies of Euripides and Sophocles, as they do in the philosophical writings of Plato and Aristotle. They are questions which have their common source in the quest for meaning which has always compelled the human heart. In fact, the answer given to these questions decides the direction which people seek to give to their lives.

28. The search for truth, of course, is not always so transparent nor does it always produce such results. The natural limitation of reason and the inconstancy of the heart often obscure and distort a person's search. Truth can also drown in a welter of other concerns. People can even run from the truth as soon as they glimpse it because they are afraid of its demands. Yet, for all that they may evade it, the truth still influences life. Life in fact can never be grounded upon doubt, uncertainty or deceit; such an existence would be threatened constantly by fear and anxiety. One may define the human being, therefore, as the one who seeks the truth.

The same must be equally true of the search for truth when it comes to the ultimate questions. The thirst for truth is so rooted in the human heart that to be obliged to ignore it would cast our existence into jeopardy. Everyday life shows well enough how each one of us is preoccupied by the pressure of a few fundamental questions and how in the soul of each of us there is at least an outline of the answers. One reason why the truth of these answers convinces is that they are no different in substance from the answers to which many others have come. To be sure, not every truth to which we come has the same value. But the sum of the results achieved confirms that in principle the human being can arrive at the truth.

48. This rapid survey of the history of philosophy, then, reveals a growing separation between faith and philosophical reason. Yet closer scrutiny shows that even in the philosophical thinking of those who helped drive faith and reason further apart there are found at times precious and seminal insights which, if pursued and developed with mind and heart rightly tuned, can lead to the discovery of truth's way. Such insights are found, for instance, in penetrating analyses of perception and experience, of the imaginary and the unconscious, of personhood and intersubjectivity, of freedom and values, of time and history. The theme of death as well can become for all thinkers an incisive appeal to seek within themselves the true meaning of their own life. But this does not mean that the link between faith and reason as it now stands does not need to be carefully examined, because each without the other is impoverished and enfeebled. Deprived of what Revelation offers, reason has taken side-tracks which expose it to the danger of losing sight of its final goal. Deprived of reason, faith has stressed feeling and experience, and so run the risk of no longer being a universal proposition. It is an illusion to think that faith, tied to weak reasoning, might be more penetrating; on the contrary, faith then runs the grave risk of withering into myth or superstition. By the same token, reason which is unrelated to an adult faith is not prompted to turn its gaze to the newness and radicality of being.

93. The chief purpose of theology is to provide an understanding of Revelation and the content of faith. The very heart of theological enquiry will thus be the contemplation of the mystery of the Triune God. The approach to this mystery begins with reflection upon the mystery of the Incarnation of the Son of God: his coming as man, his going to his Passion and Death, a mystery issuing into his glorious Resurrection and Ascension to the right hand of the Father, whence he would send the Spirit of truth to bring his Church to birth and give her growth. From this vantage-point, the prime commitment of theology is seen to be the understanding of God's kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love which gives itself and seeks nothing in return. In this light, a careful analysis of texts emerges as a basic and urgent need: first the texts of Scripture, and then those which express the Church's living Tradition. On this score, some problems have emerged in recent times, problems which are only partially new; and a coherent solution to them will not be found without philosophy's contribution.

May Mary, Seat of Wisdom, be a sure haven for all who devote their lives to the search for wisdom. May their journey into wisdom, sure and final goal of all true knowing, be freed of every hindrance by the intercession of the one who, in giving birth to the Truth and treasuring it in her heart, has shared it forever with all the world.

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In this structure, the formal charges are all zero, but the octet rule is not satisfied on the N. Since there are an odd number of electrons, there is no way to satisfy the octet rule. Nitric oxide is a free radical, and is an extremely reactive compound. (In the body, nitric oxide is a vasodilator, and is involved in the mechanism of action of various neurotransmitters, as well as some heart and blood pressure medications such as nitroglycerin and amyl nitrite)