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Jay D. Humphrey
Sherry L. O’Rourke
An Introduction
to Biomechanics
Solids and Fluids, Analysis and Design
Second Edition
Preface to the Second Edition
vii
viii Preface to the Second Edition
Jay D. Humphrey
New Haven, CT, USA
Preface to the First Edition
Biomechanics aims to explain the mechanics of life and living. From molecules to
organisms, everything must obey the laws of mechanics.
—Y.C. Fung (1990)
It is purported that Leonardo da Vinci once said, “by means of this [mechanics],
all animated bodies that have movement perform all their actions.” Although
this assertion is obviously overstated, it serves to remind us that scientists have
long thought that mechanics plays an extremely important role in governing
biological as well as physical actions. Indeed, perhaps one of the most exciting
recent discoveries in cell biology is that of mechanotransduction. It is now
known that many cell types express different genes (i.e., perform different
functions) in response to even small changes in their mechanical environment.
Because cells are the fundamental structural and functional units of all living
things, the importance of mechanics in biology and medicine is thereby far
reaching! One goal of this book is to serve as an introduction to a few of the
many, many applications of biomechanics—one of the cornerstones of biomed-
ical engineering. Before proceeding, however, a few words on the scope and
philosophy of approach.
There are five general areas of mechanics: discrete, continuum, statistical,
quantum, and relativistic. Each is important, but this text focuses on biome-
chanics from a continuum perspective, which we will see embraces many
aspects of biomedical engineering at various length and time scales.
Introductory textbooks on mechanics sometimes give the wrong impression
that the subject is primarily a collection of solutions to individual problems—
nothing could be further from the truth. As a branch of classical physics,
continuum mechanics is a deductive science founded upon a few basic postu-
lates and concepts through which all problems must be formulated and then
solved. Mechanics should be recognized, therefore, as a consistent, focused
approach to the solution of classes of problems rather than as a collection of
special results. Another goal of this textbook is to introduce the student to
biosolid and biofluid mechanics such that it is the underlying, consistent
ix
x Preface to the First Edition
approach that is learned and reinforced throughout. Indeed, the ultimate goal
here is to enable the reader to formulate and solve real-life problems, many of
which have yet to be identified. In other words, the primary goal of a student
should not be to learn how to solve the specific problems (illustrative examples
and exercises) in this text; we, as a community, already know their solution.
Textbook problems should be used simply as a means to practice the underlying
approach of mechanics, to gain confidence in formulating and solving prob-
lems, and to develop intuition.
Although this philosophy of learning the fundamentals is as old as mechanics
itself, it has at no time in our history been more important. With continued
advances in computer technology and engineering software, the biomechanicist
will have increasingly remarkable experimental, computational, and design
tools at his/her disposal to address the incredibly complex real-life problems
of biomechanics. The only way to ensure that these tools are used well, rather
than misused, is to understand the underlying general approach as well as the
specific assumptions (with associated limitations) within a given formulation.
For example, a finite element program should not be treated as a black box
capable of finding any solution of interest; rather, it should be used cautiously as
a tool only by one who understands how the program actually works. Toward
this end, note one caveat. It has been appropriately said that undergraduates
should be told the truth, nothing but the truth, but not the whole truth. Why not
the whole truth? From a purist perspective, we do not know the whole truth,
scientific knowledge being relative to current advances. From a practical per-
spective, however, continuum biomechanics has tremendous breadth and depth
and it is impossible in an introductory course to scratch the surface of the whole
truth. Therefore the interested student is strongly encouraged to pursue inter-
mediate and advanced study in biomechanics, which will successively reveal
more and more of the beauty and, indeed, the power of biomechanics. Biome-
chanics is a lifelong pursuit, one with many rewards.
Whereas graduate courses on biomechanics are often best taught using a
problem-based paradigm, we suggest that an introductory course on biome-
chanics should be taught using a traditional discipline-based paradigm; that is,
graduate courses are often best taught by focusing on a particular tissue, organ,
or system, or, alternatively, on a specific disease or treatment modality, and then
by bringing to bear all tools (experimental, computational, theoretical, biolog-
ical) that aid in the solution of that class of problems. An introduction to
biomechanics should be different, however. To see the overall approach used
in mechanics, it is best to introduce all of the general tools (e.g., concept of
stress, strain, and equilibrium) and then to illustrate their use via multiple
similar problems that build in complexity but continually reinforce the same
approach. Hence, this book is divided according to approach (e.g., via chapters
on beam theory and Navier–Stokes solutions), not according to areas of
research such as cardiovascular, musculoskeletal, pulmonary, or cell
Preface to the First Edition xi
Jay D. Humphrey
College Station, TX, USA
Comments from a Student to a Student
Although one tends to teach the way he or she was taught, this textbook is
designed to be different. For example, rather than introduce biomechanics
through a sequence of increasingly more involved and detailed problems,
with each illustrating new foundational concepts, we choose to introduce the
basic concepts first and then to illustrate and reinforce the use of these concepts
through the consideration of increasing more complex problems. In addition,
rather than have two professors coauthor the book from their two perspectives,
we chose to have a professor and student coauthor the book from their two
perspectives—teacher and learner. Ms. O’Rourke completed a sequence of
three biomechanics courses at Texas A&M University (BMEN 302 Biosolid
Mechanics, BMEN 421 Biofluid Mechanics, and BMEN 689 Cardiovascular
Mechanics) offered by Professor Humphrey. The goal of this joint effort,
therefore, is to present the material in a way that a professor feels is most
beneficial and yet in a way that a student feels is most easily assimilated. Here,
therefore, consider comments from a student to a student.
When taking my first course from Professor Humphrey “Biosolid Mechan-
ics,” he explained mechanics in such a way that made sense to me. He intro-
duced the idea of a continuum and that classes of problems that fall within the
realm of continuum mechanics, whether it be solid or fluid mechanics, are
governed by the same fundamental relations. The backbone of mechanics was
revealed and the basic/fundamental equations were derived from a single
perspective. This introductory text introduces these basic concepts, which are
essential to all problems in biomechanics. It presents a unified approach that
helps the student to understand and learn the basic concepts and allows one to
build upon these concepts to formulate and solve problems of increasing
difficulty.
The concepts introduced in Part II of this text are reinforced in Part III, as we
apply the same governing equations to different classes of problems, again
deriving necessary equations as we move along. As a student, I found the course
in “Biofluid Mechanics” to be easier than “Biosolid Mechanics” partly because
xiii
xiv Comments from a Student to a Student
I had already learned the general approach to formulating and solving problems.
In these ways, I feel that this book reflects the positive aspects from my learning
experiences at Texas A&M.
All in all, as a student, I appreciated having a unified problem-solving process
presented to me and reinforced throughout each course as well as knowing from
where the basic/fundamental equations were derived. I also appreciated refer-
ence to real-life problems for motivation, and derivations that skipped very few
steps. This book reflects these ideas, upon which one can build.
Sherry L. O’Rourke
College Station, TX, USA
Acknowledgments
First Edition
Second Edition
xv
xvi Acknowledgments
proof-reading this Second Edition. Portions of the first author’s work that
contributed to this book have been funded by grants from the National Institutes
of Health (NHLBI and NIBIB), National Science Foundation, and National
Marfan Foundation, which are gratefully acknowledged. Finally, we especially
thank Merry Stuber, Editor, Biomedical Engineering at Springer, NY, for
bringing this Second Edition to publication.
Contents
Part I Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
1.1 Point of Departure . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
1.2 Health Care Applications . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.3 What Is Continuum Mechanics? . . . . . . . . . . . . . . . . . . . . . . 9
1.4 A Brief on Cell Biology . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
1.5 The Extracellular Matrix . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
1.6 Mechanotransduction in Cells . . . . . . . . . . . . . . . . . . . . . . . . 23
1.7 General Method of Approach . . . . . . . . . . . . . . . . . . . . . . . . 24
Chapter Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Appendix 1: Engineering Statics . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Exercises . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
xvii
xviii Contents
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 675
About the Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 681
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 683
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forth his hand, and take also of the tree of life,” etc. Then, again,
“While they were asleep God gave them wives,” etc.
We disclaim the least intention to disrespectfully suggest ideas to
those who are so wise as to need no hint. But we must bear in mind
that authentic treatises upon ancient magic of the Chaldean and
Egyptian lore are not scattered about in public libraries, and at
auction sales. That such exist is nevertheless a fact for many
students of the arcane philosophy. Is it not of the greatest
importance for every antiquarian to be acquainted at least
superficially with their contents? “The four ancestors of the race,”
adds Max Müller, “seem to have had a long life, and when at last
they came to die, they disappeared in a mysterious manner, and left
to their sons what is called the hidden majesty, which was never to
be opened by human hands. What it was we do not know.”
If there is no relationship between this hidden majesty and the
hidden glory of the Chaldean Kabala, which we are told was left
behind him by Enoch when he was translated in such a mysterious
way, then we must discredit all circumstantial evidence. But is it not
barely possible that these “four ancestors” of the Quichè race typify
in their esoteric sense the four successive progenitors of men,
mentioned in Genesis i., ii., and vi.? In the first chapter, the first man
is bi-sexual—“male and female created he them” and answers to the
hermaphrodite deities of the subsequent mythologies; the second,
Adam, made out of “the dust of the ground” and uni-sexual and
answering to the “sons of God” of chapter vi.; the third, the giants, or
nephilim, who are only hinted at in the Bible, but fully explained
elsewhere; the fourth, the parents of men “whose daughters were
fair.”
Taking the admitted facts that the Mexicans had their magicians
from the remote periods; that the same remark applies to all the
ancient religions of the world; that a strong resemblance prevails not
only in the forms of their ceremonial worship, but also in the very
names used to designate certain magical implements; and finally
that all other clews, in accordance with scientific deductions, have
failed (some because swallowed up in the bottomless pit of
coincidences), why should we not turn to the great authorities upon
magic, and see whether, under this “aftergrowth of fantastic
nonsense,” there may not be a deep substratum of truth? Here we
are not willing to be misunderstood. We do not send the scientists to
the Kabala and the Hermetic books to study magic, but to the
authorities on magic to discover materials for history and science.
We have no idea of incurring the wrathful denunciations of the
Academicians, by an indiscretion like that of poor des Mousseaux,
when he tried to force them to read his demonological Memoire and
investigate the Devil.
The History of Bernal Diaz de Castilla, a follower of Cortez, gives
us some idea of the extraordinary refinement and intelligence of the
people whom they conquered; but the descriptions are too long to be
inserted here. Suffice it to say, that the Aztecs appeared in more
than one way to have resembled the ancient Egyptians in civilization
and refinement. Among both peoples magic or the arcane natural
philosophy was cultivated to the highest degree. Add to this that
Greece, the “later cradle of the arts and sciences,” and India, cradle
of religions, were and are still devoted to its study and practice—and
who shall venture to discredit its dignity as a study, and its profundity
as a science?
There never was, nor can there be more than one universal
religion; for there can be but one truth concerning God. Like an
immense chain whose upper end, the alpha, remains invisibly
emanating from a Deity—in statu abscondito with every primitive
theology—it encircles our globe in every direction; it leaves not even
the darkest corner unvisited, before the other end, the omega, turns
back on its way to be again received where it first emanated. On this
divine chain was strung the exoteric symbology of every people.
Their variety of form is powerless to affect their substance, and
under their diverse ideal types of the universe of matter, symbolizing
its vivifying principles, the uncorrupted immaterial image of the spirit
of being guiding them is the same.
So far as human intellect can go in the ideal interpretation of the
spiritual universe, its laws and powers, the last word was
pronounced ages since; and, if the ideas of Plato can be simplified
for the sake of easier comprehension, the spirit of their substance
can neither be altered, nor removed without material damage to the
truth. Let human brains submit themselves to torture for thousands
of years to come; let theology perplex faith and mime it with the
enforcing of incomprehensible dogmas in metaphysics; and science
strengthen skepticism, by pulling down the tottering remains of
spiritual intuition in mankind, with her demonstrations of its fallibility,
eternal truth can never be destroyed. We find its last possible
expression in our human language in the Persian Logos, the
Honover, or the living manifested Word of God. The Zoroastrian
Enoch-Verihe is identical with the Jewish “I am;” and the “Great
Spirit” of the poor, untutored Indian, is the manifested Brahma of the
Hindu philosopher. One of the latter, Tcharaka, a Hindu physician,
who is said to have lived 5,000 years b. c., in his treatise on the
origin of things, called Usa, thus beautifully expresses himself: “Our
Earth is, like all the luminous bodies that surround us, one of the
atoms of the immense Whole of which we show a slight conception
by terming it—the Infinite.”
“There is but one light, and there is but one darkness,” says a
Siamese proverb. Dæmon est Deus inversus, the Devil is the
shadow of God, states the universal kabalistic axiom. Could light
exist but for primeval darkness? And did not the brilliant, sunny
universe first stretch its infant arms from the swaddling bands of dark
and dreary chaos? If the Christian “fulness of Him that filleth all in all”
is a revelation, then we must admit that, if there is a devil, he must
be included in this fulness, and be a part of that which “filleth all in
all.” From time immemorial the justification of the Deity, and His
separation from the existing evil was attempted, and the object was
reached by the old Oriental philosophy in the foundation of the
theodiké; but their metaphysical views on the fallen spirit, have never
been disfigured by the creation of an anthropomorphic personality of
the Devil as was done subsequently by the leading lights of Christian
theology. A personal fiend, who opposes the Deity, and impedes
progress on its way to perfection, is to be sought only on earth amid
humanity, not in heaven.
Thus is it that all the religious monuments of old, in whatever land
or under whatever climate, are the expression of the same identical
thoughts, the key to which is in the esoteric doctrine. It would be
vain, without studying the latter, to seek to unriddle the mysteries
enshrouded for centuries in the temples and ruins of Egypt and
Assyria, or those of Central America, British Columbia, and the
Nagkon-Wat of Cambodia. If each of these was built by a different
nation; and neither nation had had intercourse with the others for
ages, it is also certain that all were planned and built under the direct
supervision of the priests. And the clergy of every nation, though
practicing rites and ceremonies which may have differed externally,
had evidently been initiated into the same traditional mysteries which
were taught all over the world.
In order to institute a better comparison between the specimens of
prehistoric architecture to be found at the most opposite points of the
globe, we have but to point to the grandiose Hindu ruins of Ellora in
the Dekkan, the Mexican Chichen-Itza, in Yucatan, and the still
grander ruins of Copan, in Guatemala. They present such features of
resemblance that it seems impossible to escape the conviction that
they were built by peoples moved by the same religious ideas, and
that had reached an equal level of highest civilization in arts and
sciences.
There is not, perhaps, on the face of the whole globe, a more
imposing mass of ruins than Nagkon-Wat, the wonder and puzzle of
European archæologists who venture into Siam. And when we say
ruins, the expression is hardly correct; for nowhere are there
buildings of such tremendous antiquity to be found in a better state
of preservation than Nagkon-Wat, and the ruins of Angkorthôm, the
great temple.
Hidden far away in the province of Siamrap—eastern Siam—in the
midst of a most luxuriant tropical vegetation, surrounded by almost
impenetrable forests of palms, cocoa-trees, and betel-nut, “the
general appearance of the wonderful temple is beautiful and
romantic, as well as impressive and grand,” says Mr. Vincent, a
recent traveller.[840] “We whose good fortune it is to live in the
nineteenth century, are accustomed to boast of the perfection and
preëminence of our modern civilization; of the grandeur of our
attainments in science, art, literature, and what not, as compared
with those whom we call ancients; but still we are compelled to admit
that they have far excelled our recent endeavors in many things, and
notably in the fine arts of painting, architecture, and sculpture. We
were but just looking upon a most wonderful example of the two
latter, for in style and beauty of architecture, solidity of construction,
and magnificent and elaborate carving and sculpture, the Great
Nagkon-Wat has no superior, certainly no rival standing at the
present day. The first view of the ruins is overwhelming.”
Thus the opinion of another traveller is added to that of many
preceding ones, including archæologists and other competent critics,
who have believed that the ruins of the past Egyptian splendor
deserve no higher eulogium than Nagkon-Wat.
According to our plan, we will allow more impartial critics than
ourselves to describe the place, since, in a work professedly devoted
to a vindication of the ancients, the testimony of so enthusiastic an
advocate as the present writer may be questioned. We have,
nevertheless, seen Nagkon-Wat under exceptionally favorable
circumstances, and can, therefore, certify to the general correctness
of Mr. Vincent’s description. He says:
“We entered upon an immense causeway, the stairs of which were
flanked with six huge griffins, each carved from a single block of
stone. The causeway is ... 725 feet in length, and is paved with
stones each of which measures four feet in length by two in breadth.
On either side of it are artificial lakes fed by springs, and each
covering about five acres of ground.... The outer wall of Nagkon-Wat
(the city of monasteries) is half a mile square, with gateways ...
which are handsomely carved with figures of gods and dragons. The
foundations are ten feet in height.... The entire edifice, including the
roof, is of stone, but without cement, and so closely fitting are the
joints as even now to be scarcely discernible.... The shape of the
building is oblong, being 796 feet in length, and 588 in width, while
the highest central pagoda rises some 250 odd feet above the
ground, and four others, at the angles of the court, are each about
150 feet in height.”
The above underscored lines are suggestive to travellers who
have remarked and admired the same wonderful mason-work in the
Egyptian remains. If the same workmen did not lay the courses in
both countries we must at least think that the secret of this matchless
wall-building was equally known to the architects of every land.
“Passing, we ascend a platform ... and enter the temple itself
through a columned portico, the façade of which is beautifully carved
in basso-relievo with ancient mythological subjects. From this
doorway, on either side, runs a corridor with a double row of
columns, cut—base and capital—from single blocks, with a double,
oval-shaped roof, covered with carving and consecutive sculptures
upon the outer wall. This gallery of sculptures, which forms the
exterior of the temple, consists of over half a mile of continuous
pictures, cut in basso-relievo upon sandstone slabs six feet in width,
and represents subjects taken from Hindu mythology, from the
Ramayana—the Sanscrit epic poem of India, with its 25,000 verses
describing the exploits of the god Rama, and the son of the King of
Oudh. The contests of the King of Ceylon, and Hanouma,[841] the
monkey-god, are graphically represented. There is no keystone used
in the arch of this corridor. On the walls are sculptured the immense
number of 100,000 separate figures. One picture from the
Ramayâna ... occupies 240 feet of the wall.... In the Nagkon-Wat as
many as 1,532 solid columns have been counted, and among the
entire ruins of Angkor ... the immense number of 6,000, almost all of
them hewn from single blocks and artistically carved....
“But who built Nagkon-Wat? and when was it built?” Learned men
have attempted to form opinions from studies of its construction, and
especially “ornamentation,” and have failed. “Native Cambodian
historians,” adds Vincent, “reckon 2,400 from the building of the
temple.... I asked one of them how long Nagkon-Wat had been
built.... ‘None can tell when.... I do not know; it must have either
sprung up from the ground or been built by giants, or perhaps by the
angels’ ... was the answer.”
When Stephens asked the native Indians “Who built Copan?...
what nation traced the hieroglyphic designs, sculptured these
elegant figures and carvings, these emblematical designs?” the dull
answer he received was “Quien Sabe?” who knows! “All is mystery;
dark, impenetrable mystery,” writes Stephens. “In Egypt, the colossal
skeletons of gigantic temples stand in all the nakedness of
desolation. Here, an immense forest shrouded the ruins, hiding them
from sight.”[842]
But there are perhaps many circumstances, trifling for
archæologists unacquainted with the “idle and fanciful” legends of
old, hence overlooked; otherwise the discovery might have sent
them on a new train of thought. One is the invariable presence in the
Egyptian, Mexican, and Siamese ruined temples, of the monkey. The
Egyptian cynocephalus assumes the same postures as the Hindu
and Siamese Hanoumā; and among the sculptured fragments of
Copan, Stephens found the remains of colossal apes or baboons,
“strongly resembling in outline and appearance the four monstrous
animals which once stood in front, attached to the base of the
obelisk of Luxor, now in Paris,[843] and which, under the name of the
cynocephali, were worshipped at Thebes.” In almost every Buddhist
temple there are idols of huge monkeys kept, and some people have
in their houses white monkeys on purpose “to keep bad spirits
away.”