by Fabio Giuseppe Carlo Carisio

ENGLISH VERSION

The Famous Italian Biochemist’s Latest Study on the Pfizer mRNA Vaccine

«ALC-0315, the ionizable cationic lipid enabling the Pfizer vaccine Comirnaty’s LNP platform, is presented in regulatory files as if its metabolic fate were straightforward and well controlled. Our analysis instead identifies a basic, consequential discrepancy that should never survive dossier assembly—let alone review: the hydrolysis product dictated by the ALC-0315 chemical structure is 2-hexyldecanoic acid (α-branched), yet key submissions by Pfizer repeatedly invoke the presence of distinct 6-hexyldecanoic isomer (not commercially available, not recognized as an analytical standard in established analytical protocols). This is a material misidentification with direct safety and compliance consequences».

In these few initial lines of his latest disruptive and groundbreaking study, we understand that on this occasion the Italian biochemist Gabriele Segalla has truly outdone himself by revealing a Sherlock Holmes-like instinct in discovering yet another sensational manipulation within the Covid-19 mRNA Comirnaty so-called “vaccine” produced by the New York-based pharmaceutical company Pfizer, perhaps the most used in the world and certainly in the European Union.

Segalla has now published his fourth scientific research paper on Pfizer’s experimental anti-Covid products (which were shown to be ineffective according to a Science study and highly dangerous according to hundreds of other medical articles) and is therefore well acquainted with the nanoparticles, which he immediately defined as “toxic” to humans, with the risk, later supported by dozens of other studies, of causing muscle inflammation, particularly in the heart, such as myocarditis or pericarditis.

A danger that Big Pharma Pfizer and Moderna themselves were then forced to include in the package leaflet by the EMA (European Medicines Agency).

THE PANDORA’S VACCINES – VIDEO. Toxic Nanoparticles inside Covid mRNA Jabs unveiled by Biochemist Segalla

Damage and Health Safety Violations from the Ghost Molecule 

Given the highly technical nature of the research published in the American specialist journal International Journal of Vaccine, Theory, Practice, and Research on May 18 (title ALC-0315 Toxic Metabolites: Pharmacokinetic and Regulatory Criticalities in a COVID‑19 “mRNA Vaccine”), we asked out friend PhD Segalla to provide a brief simplified explanation.

«At the heart of the study is a major chemical discrepancy. To track how the vaccine’s protective fat shell (the ALC-0315 lipid) breaks down in pre-clinical tests, official files relied on a “ghost” molecule called 6-hexyldecanoic acid—a substance that does not even exist in international chemical databases.  In reality, the vaccine breaks down into a completely different molecule, 2-hexyldecanoic acid, which is globally classified as highly toxic and persistent. The study defines this switch as a “technical falsification” that hid the fact that these toxic ingredients remain trapped inside human cells instead of being safely eliminated».

Indeed, the Italian biochemist so detailed the same issue in his Absttract

«The authentic metabolite, 2-hexyldecanoic acid, concealed by Pfizer and disguised as 6-hexyldecanoic acid, carries an H410 classification (very toxic to aquatic life with long-lasting effects), while the “phantom”6-hexyl isomer is lacking any hazardous classification and presented as theoretically more degradable. In a CMA (Conditional Marketing Authorization) supporting pivotal preclinical study, substituting 2-hexyl with an unclassified 6-hexyl isomer materially compromises the clearance account, traceability, and any defensible claim of GLP (Good Laboratory Pratice) grade validation for Pfizer’s vaccine».

Dr. Segalla’s research demonstrates that this hidden molecule triggers a domino effect of severe biological damage:

• Energy Blackout: It shuts down the cell’s power plants (mitochondria), draining the energy needed to repair our DNA.
• Cell Defense Breach: Another byproduct acts like a harsh chemical detergent, stripping away the protective shield around the cell’s nucleus and risking genomic instability.
• Protein Factory Sabotage: It causes the cell’s internal factories (ribosomes) to glitch. This “factory error” forces the body to produce deformed, unnatural proteins, which can cause the immune system to misfire and attack its own tissues, potentially leading to heart inflammation like myocarditis and pericarditis.

“Toxic Nanoforms inside Pfizer-Biontech Covid Vaccine”. Vital Study by Italian Biochemist on US Journal of Virology highlights an Alleged Crime

The expert researcher, in an exclusive interview with the editor of Gospa News (currently only in Italian), highlighted the multiple public health violations resulting from his discovery making the request to withdraw the authorization for the Comirnaty mRNA vaccine inevitable.

A Discrepancy, Undetected by Drug Regulators, That Would Have Blocked the Authorization of Pfizer’s Gene Serum

This discrepancy is not a technical detail; it directly affects analytical validation, standard traceability, toxicological assessment, metabolic clearance, and the entire regulatory framework.

That is, as Segalla explains in the video interview, if the reporting of the metabolite produced by ALC-0315 in the human body had been correct, the Comirnaty “vaccine” would never have received approval from the competent bodies responsible for overseeing the drug authorization process (FDA, EMA, AIFA, Ministry of Health, etc.).

“European Medicines Agency Knew Toxicity of Pfizer Covid Vaccine”. Bombshell Study Published in US by an Italian BioChemist on Dangers mRNA-LNPs

Not only that. The Italian biochemist is surprised that the EMA failed to detect this enormous discrepancy, but in a previous study, Segalla himself had demonstrated that the EMA could not have been unaware of the toxicity of these nanoparticles, which are highly inflammatory to the muscular system (another recent study has reiterated this) and also potentially carcinogenic.

More Dangers from Trialkanolamine, a Destabilizer of the “Cellular DNA Safe”

«The second breakdown product (a trialkanolamine, pKa ≈ 9.6) is liable to lysosomal sequestration, there by impeding clearance; however, the Pfizer dossier offers only limited substantiation of its disposition. Critically, the pharmacokinetic dataset does not adequately account for dose biodistribution and is predicated on insufficiently documented—or omitted—testing standards. Given the scale of exposure (billions of subjects) and the potential oncological and cardiological consequences placed on these Pharmacokinetic criticalities, these omissions are not merely unfortunate; they are utterly unacceptable».

As we can read in the Segalla’s new study Abstract, the second critical front concerns trialkanolamine, another degradation product of ALC-0315, described as a cationic molecule capable of remaining trapped in lysosomes, altering cellular autophagy, promoting phospholipidosis, oxidative stress, mitochondrial dysfunction and destabilization of cellular and nuclear membranes.

In the interview, Segalla clarifies that this substance acts as “a degreaser capable of damaging the cellular DNA vault,” causing unpredictable genomic damage, which has also been confirmed by a recent, disconcerting American study, and potentially leading to turbo-cancer consequences.

COVID VACCINES. The Most CHILLING STUDY on GENETIC DAMAGES in USA! mRNA Jabs Induced Severe, Long-Lasting Disruption Linked to Cancer and Chronic Disease

 

 

A Call to Action and Immediate Recall for “Serious Safety Failure to Perform ”

The study argues that regulatory agencies, including the EMA, failed to spot these discrepancies, invalidating the vaccine’s conditional approval.

“This is not just a minor technicality,” states Dr. Segalla. “The lack of traceability masked a critical bioaccumulation risk, exposing the public to unmonitored chronic effects.” Invoking the precautionary principle and Article 10 of the Nuremberg Code, the study demands an immediate revocation of the vaccine’s marketing authorization and calls for an urgent international review of mRNA nanotechnology safety.

«Accordingly, we call for an independent, methodologically transparent and fully auditable re-assessment of ALC 0315 metabolism and clearance, and for all regulatory decisions concerning the Comirnaty medicinal product be reconsidered in view of what appears to amount to a grave and consequential omission in verification procedures» sentenced the Abstract of the study too.

The study links these critical issues to potential long-term biological consequences, including interference with genomic stability, the inflammatory response, cardiaological mechanisms, and protein translation processes, such as ribosomal stalling and frameshifting.

Serious Inflammatory Muscular Disorders after mRNA Vaccines. Korean Study confirms Segalla and McCullough Alarms. On Heart Dangers too

Regarding these issues, Gospa News has published countless disturbing studies on the potential harms of mRNA vaccines, from February 2021 until a week ago. This is precisely why our online news outlet has been banned or blocked from all social media (even Telegram, where we have been repeatedly suspended).

Fabio Giuseppe Carlo Carisio – Founder and Director of Gospa News

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The Interview with PhD Segalla by Gospa News (Italian only)

We are sorry but at the monent the Interview in the Video below is in Italian only but we are working to translate it to add subtitles in English 

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MAIN SOURCE

STUDIO SEGALLA – ALC-0315 Toxic Metabolites: Pharmacokinetic and Regulatory Criticalities in a COVID‑19 “mRNA Vaccine”

Full pdf: https://ijvtpr.com/index.php/IJVTPR/article/view/128/437

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For the Ancient Greeks, virtue was regarded as the highest quality a person could possess, and living virtuously was considered the ultimate goal of life.

Virtue was not merely a philosophical concept but a moral guide to be followed. Living a virtuous life was the greatest achievement for an Ancient Greek, but beyond moral virtue, the word itself also conveyed meanings of excellence, purpose in life, goodness, and happiness (eudaimonia, ευδαιμονία)—the fulfillment of human nature itself.

Reference to virtue (aretē, αρετή) first appeared in Homer’s epics, the Iliad and the Odyssey, and later evolved into a central ideal for Greek philosophers such as Socrates and Aristotle. In the Iliad, Homer exalted the virtue of bravery, placing Achilles at the forefront as the model of an excellent warrior. Achilles fought and triumphed for the sake of honor but accepted the fate destined for him.

In the Odyssey, Homer praised the virtues of intelligence (or cunning) and the endurance of Odysseus. His loyalty to Penelope is also celebrated, reflecting the virtue of loyalty to family and home. Upon returning to Ithaca, Odysseus declared that “there is nothing nobler than a man and wife who share their minds and hearts in harmony.”

The Ancient Greeks, Socrates, and virtue

Socrates, the Ancient Greek philosopher regarded by most as the father of philosophy, believed that knowledge and virtue were inseparable. The pursuit of virtue was of great importance, as Socrates viewed it as synonymous with knowledge of the good: to know what is good is to do what is good. “Virtue does not come from wealth, but wealth and every other good thing which men have comes from virtue, both to the individual and to the state” Socrates said.

By the time of the classical philosophers, the Ancient Greek world had evolved. The city-state (polis) had replaced the heroic household as the center of life, and the question was no longer how to be a great warrior but how to be a good citizen and a good person. Socrates emerged as the first great moral philosopher. “No one errs willingly,” he insisted in Plato’s Protagoras—meaning that moral failure arises from ignorance, not malice. He believed that virtue could be taught.

Socrates’ famous elenchus was a dialectical method of questioning, testing, and refining ideas. Through a series of probing questions, the method sought to expose contradictions in a person’s beliefs and systematically guide them toward a clearer, more consistent understanding of truth. By revealing these contradictions, Socrates led people toward self-knowledge.

When he was arrested and tried for disrespecting the gods and corrupting Athenian youth with his teachings, he famously declared, “The unexamined life is not worth living” (Apology 38a). For Socrates, the pursuit of virtue was the same as the pursuit of wisdom. Courage, justice, temperance, and piety were not separate traits but expressions of a unified understanding of the good. Thus, Socrates transformed virtue from heroic excellence into a philosophical and ethical ideal grounded in reason and self-knowledge.

Plato and the soul

Plato, Socrates’ most famous pupil and the philosopher who became his master’s voice, once remarked: “Consider your origins: you were not made to live as brutes, but to follow virtue and knowledge.” He developed this vision of virtue further, seeking to define its nature and role in human life. In his dialogues, especially The Republic, he explored the essence of virtue in both the individual and the state.

For Plato, the human soul was composed of three parts: the rational, spirited, and appetitive. Virtue, he taught, consisted of harmony among these elements, with reason guiding spirit and desire. Justice was this inner balance made visible in action. As he wrote, “Justice is doing one’s own work and not meddling with what is not one’s own” (Republic IV.433a). The just person, therefore, is one whose reason governs, whose spirit supports, and whose desires obey.

Plato identified four cardinal virtues that reflected this harmony: wisdom, courage, temperance, and justice. Wisdom was the virtue of reason; courage, that of the spirited part; temperance, the balance among all desires; and justice, the overarching order of the soul. These four virtues became the foundations of Western moral philosophy and profoundly influenced Christian ethical thought.

For Plato, virtue also had a transcendent dimension. True virtue was likeness to God, aimed at the Form of the Good—the ultimate reality that gives meaning and value to all things. As he wrote, “The Good is the cause of all that is right and beautiful” (Republic VI.517b). The virtuous person, through philosophical contemplation, seeks to align the soul with this divine Good, just as the sun illuminates the visible world. Thus, virtue is not only inner harmony within the self but also participation in a higher cosmic order.

Aristotle and practical virtue

For Aristotle, the concept of virtue was practical wisdom (phronēsis). He believed that ethical virtue, rather than mere self-control, is required for practical wisdom. In the Nicomachean Ethics, Aristotle defined virtue as a disposition to act correctly, formed through habit and guided by reason. Virtue was not innate, nor purely intellectual; it was something cultivated through action. “We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts” (Ethics II.1), he explained. In other words, virtue is learned by living it. As he also said, “We are what we repeatedly do. Excellence, then, is not an act but a habit.”

Aristotle’s famous doctrine of the mean illustrates the balanced nature of virtue. Every virtue lies between two extremes of excess and deficiency. Courage, for example, lies between cowardice (too little fear) and recklessness (too much). Generosity lies between stinginess and extravagance. “Virtue, then, is a state of character concerned with choice, lying in a mean,” he writes, “this being determined by reason and as the prudent person would determine it” (Ethics II.6).

For Aristotle, the goal of life was eudaimonia, often translated as “happiness” but more accurately “flourishing.” This state is achieved not through pleasure or wealth but through the full realization of one’s potential as a rational and social being. “The good for man is an activity of the soul in accordance with virtue,” he said (Ethics I.7). Virtue, then, is not a single act or rule but the lifelong practice of living wisely, courageously, and justly within a community. It requires both intellectual virtues (like wisdom and understanding) and moral virtues (like courage and moderation), harmonized under the guidance of practical wisdom.

Aristotle’s conception of virtue was purpose-driven. He believed that everything in nature has an end (telos). The eye’s purpose is to see, the seed’s to grow into a tree, and the human’s to live rationally and ethically. Virtue is the perfection of this natural purpose. Hence, for Aristotle, ethics was not about obeying rules but about fulfilling one’s nature as a rational being in society.

Quotes on virtue from Aristotle

Aristotle’s work on virtue and knowledge is unparalleled. A student of Plato and tutor to Alexander the Great, he established his own school, the Lyceum, where he explored topics ranging from biology to metaphysics. His reflections on virtue and the cultivation of character remain influential. Below are some of his most notable insights:

• Aristotle emphasized the importance of educating both mind and character, stating that “educating the mind without educating the heart is no education at all.” He highlighted self-knowledge as the foundation of wisdom: “Knowing yourself is the beginning of all wisdom,” and courage and freedom were intertwined in his thought as is evident in his statement, “He who has overcome his fears will truly be free.”
• Aristotle also emphasized the role of habit in shaping virtue: “Good habits formed at youth make all the difference.” For Aristotle, wisdom involved understanding life beyond immediate pleasure: “The aim of the wise is not to secure pleasure, but to avoid pain.” Cultivation of the mind and spirit was central to a flourishing life: “The energy of the mind is the essence of life,” and “The ideal man bears the accidents of life with dignity and grace.”
• Aristotle also reflected on honor, leadership, and moral excellence: “Dignity does not consist in possessing honors, but in deserving them,” and “He who cannot be a good follower cannot be a good leader.” Finally, he distinguished the cultivated from the uncultivated, stating that “the educated differ from the uneducated as much as the living from the dead.”

Through these statements, Aristotle encapsulated his enduring vision of virtue as a combination of wisdom, moral character, and practical living.

The Stoics, moral worth, and virtue in Ancient Greece

The Stoics believed that the goal of all philosophical inquiry was to provide a mode of conduct characterized by tranquility of mind and certainty of moral worth. Flourishing during the Hellenistic period after Aristotle’s death, Zeno of Citium founded Stoicism around 300 BC, building on and radicalizing the moral insights of earlier philosophers. For the Stoics, virtue was not merely the highest good—it was the only good.

All external things—wealth, pleasure, health, even life itself—were morally indifferent. What mattered was the state of one’s soul: one’s rational and moral integrity. As the Stoic philosopher Epictetus later observed, “It is not things themselves that disturb men, but their opinions about things” (Enchiridion 5).

The Stoics saw virtue as living in accordance with nature, which meant acting in accordance to reason and accepting fate. Since the universe was governed by divine reason (logos), the wise individual aligns with it, remaining tranquil amid the changes of fortune. Courage, justice, temperance, and wisdom remained the core virtues, but now they were expressions of a single rational attitude toward life. As Seneca, the Roman Stoic, wrote, “Virtue is the only good, and vice the only evil; everything else is indifferent” (Letters 76). Even suffering or poverty could not harm the virtuous person because virtue itself was self-sufficient.

In this way, Stoicism universalized the Greek idea of virtue. It was no longer the privilege of citizens or philosophers but the potential of every human being. The Stoic sage, like Socrates before him, embodied moral freedom through inner mastery and reason. Marcus Aurelius, emperor and Stoic, summarized this ideal succinctly: “A man’s worth is measured by the things he pursues” (Meditations VII.3). To pursue virtue was, therefore, to live fully in harmony with the divine order of the world.

Influence of the Ancient Greek conception of virtue

The ancient Greek concept of virtue has had a profound influence on Western civilization. Ideas of moral inquiry, a virtuous life, practical wisdom, and moral worth were later adopted by Christian theology and continue to resonate today. Thomas Aquinas, for example, integrated Aristotle’s virtues with Christian faith in his writings.

In their exploration of virtue, the Ancient Greek philosophers offered no simple answers to questions such as, “How can I become virtuous?” Yet they left behind a framework for thinking, questioning, and appreciating the importance of a moral life for Western civilization.

For the Ancient Greeks, to live a virtuous life was to live well, to become the best version of oneself, and to align human nature with the rational order of the cosmos. They believed that this path led not only to moral goodness but also to true happiness.