Research on the neurobiology and psychosocial features of Major Depressive Disorder has the ability to extend our understanding of affiliative behavior. In depression, decreased hedonic capacity and hypoactivity in dopaminergic and prefrontal circuitries may decrease the ability to experience affiliative relationships as rewarding. We suggest that neurobiological research on depression can provide a test case for theoretical models of affiliation.

By emphasizing nonlinear dynamics between appraisal and emotions, Lewis's model provides a valuable platform for integrating psychological and neural perspectives on the emotion-cognition interface. In this commentary, I discuss the role of neuroscience in shaping new conceptualizations of emotion and the putative role of theta oscillation within frontocingulate pathways in depression, a syndrome in which emotion-cognition relations are dysfunctional.

Research on emotion and emotion regulation is expected to improve our understanding of psychopathology. However, achieving this understanding requires overcoming several obstacles, including the paucity of objective markers of specific emotions or psychiatric diagnoses, and the fact that emotion regulation is a concept that can be difficult to operationalize. We review affective neuroscience research that has addressed these issues by focusing on psychological and neural mechanisms implicated in approach and avoidance behaviors, as revealed by studies of fear, anxiety, and reward (...) processing. Dysfunction in these mechanisms may serve as risk markers for psychopathology, while emotion regulation research demonstrates that some of them are susceptible to volitional control. The conclusion acknowledges limitations of affective neuroscience and highlights goals for future work. (shrink)

El artículo propone revisitar los significados del 2001 en la historia reciente, a partir de la atención sobre una temporalidad propia de la crisis. Esa temporalidad es la de las formas de un poder destituyente articulado en distintas organizaciones e iniciativas, como el movimiento piquetero, las asambleas, las formas de justicia de los escraches, las ollas populares, etc. Las preguntas que recorren el texto son, entre otras, qué pasó con las figuras comunitarias en los años de los gobiernos kirchneristas, cuáles (...) fueron las memorias del 2001, y cómo se activa la política “por abajo” ante el escenario de una nueva crisis y la reaparición del “que se vayan todos”, pero esta vez como marco del ascenso de la derecha. (shrink)

Through the explorations of excellent scholars, this book provides a new understanding of Plato's _Theaetetus_, an absolute masterpiece which contains fundamental insights – about the nature of human cognition, perception, rationality – which are still at the centre of the contemporary debate.

In this essay, I consider an evolutionary debunking argument (EDA) that purports to undermine the epistemic justification of the belief in the reliability of our belief-forming processes, and an evolutionary vindicating argument (EVA) that seeks to establish that such a belief is epistemically justified. Whereas the EDA in question seems to fall prey to crippling self-defeat, the EVA under consideration seems to fall prey to vicious circularity. My interest in those arguments and the problems they face lies in what they (...) might tell us about the possibly aporetic nature of reason. For, if we take the EDA and the EVA in question to consist of true or plausible premises and valid inferences at which we arrive through a meticulous use of reason, then their falling victim to either crippling self-defeat or vicious circularity might be regarded as a sign that, when we push rational reflection on the reliability, or lack thereof, of our belief-forming capacities to the limit, we end up in a situation of aporia from which there seems to be no escape. (shrink)

El concepto de trastorno mental permite justificar intervenciones médicas, psicológicas y judiciales. Además, facilita a la/el consultante acceder a tratamientos mediante reembolsos o programas de salud pública, y por otro lado, podría conllevar estereotipos sociales. No obstante, el significado de dicho concepto no ha dejado de suscitar debate. En el presente artículo argumentaré que los trastornos de personalidad, tal como son definidos en el DSM-5, no cumplen con los criterios de patología de las propuestas principales (i.e. teoría bio-estadística de la (...) salud, disfunción dañina, o entidad patológica) debido a tres razones independientes: (i) no se han propuesto dis/funciones a la base de cada trastorno y, dado el estado del arte de la psicología evolucionista, es poco probable que se pueda llevar a cabo ese programa en el futuro; (ii) el concepto de daño (distrés, perjuicio) aplicable a los trastornos de personalidad es constitutivamente social (aunque no exclusivamente social), por lo que resulta más adecuado hablar de grados de discapacidad que de trastornos del individuo; y (iii) que la ausencia de condiciones patognomónicas para cada trastorno, junto a la elevada comorbilidad y multimorbilidad entre trastornos de personalidad, horada la validez de la nosología actual y de los diagnósticos diferenciales. Propondré como solución la eliminación de los trastornos de personalidad de la nosología psiquiátrica. Eliminar los trastornos de personalidad no equivale a desconocer el sufrimiento de las personas diagnosticadas, ni a ignorar que dicho sufrimiento precede a, –y no acaba con la disolución de– la etiqueta diagnóstica. Por ello, se propondrá una reconceptualización de dicho sufrimiento en términos de discapacidad, entendida desde el modelo social, y que no presupone patología. (shrink)

cal basis of consciousness. We continue by discussing the relation between spatiotem- One of the outstanding problems in the cog- poral patterns of brain activity and con- nitive sciences is to understand how ongo- sciousness, with particular attention to pro- ing conscious experience is related to the cesses in the gamma frequency band. We workings of the brain and nervous system. then adopt a critical perspective and high-.

En su libro Mind and nature Gregory Bateson elabora un argumento que él llama ‘convencional’ para concluir que “nunca podremos ser capaces de reclamar conocimiento definitivo en asunto alguno [final knowledge of anything whatsoever]”. La conclusión es correcta, pero el argumento es engañoso y desorienta más de lo que ayuda. Además, Bateson, disimuladamente, introduce algunas afirmaciones falsas en medio de premisas verdaderas. Revisarlo nos permitirá aclarar algunos malentendidos comunes en filosofía de la ciencia, además de ser la excusa perfecta para (...) esbozar una introducción a la interpolación polinomial de Lagrange y una pequeña reflexión sobre los límites del conocimiento. (shrink)

Some authors have called into question the normativity of logic, using as an argument that the bridge principles for logical normativity (MacFarlane, In what sense (in any) is logic normative for thought, 2004 )? are just by-products of general epistemic principles for belief. In this paper, I discuss that suggestion from a formal point of view. I show that some important bridge principles can be derived from usual norms for belief. I also describe some possible ways to block this derivation (...) by modifying the epistemic norms or weakening the bridge principles. Finally, I discuss different philosophical interpretations of these results. (shrink)

Reconstructing some of the experiences of people living with tuberculosis in Argentina in the first half of the twentieth century, as reflected not only in written and oral accounts but also in individual and collective actions, this article explores the ways in which patients came to grips with medical expertise in times of biomedical uncertainty. These negotiations, which inevitably included adaptations as well as confrontations, highlight a much less passive and submissive patient–physician relationship than is often assumed. Though patients were (...) certainly subordinate to medical doctors’ knowledge and practices, that subordination, far from absolute, was limited and often overthrown. The article focuses on patients’ demands to gain access to a vaccine not approved by the medical establishment. By engaging with media organizations, the sick invoked their “right to health” in order to obtain access to experimental treatments when biomedicine was unable to deliver efficient therapies. (shrink)

According to methodological anti-exceptionalism, logic follows a scientific methodology. There has been some discussion about which methodology logic has. Authors such as Priest, Hjortland and Williamson have argued that logic can be characterized by an abductive methodology. We choose the logical theory that behaves better under a set of epistemic criteria. In this paper, I analyze some important discussions in the philosophy of logic, and I show that they presuppose different methodologies, involving different notions of evidence and different epistemic values. (...) I argue that, rather than having a specific methodology such as abductivism, logic can be characterized by methodological pluralism. This position can also be seen as the application of scientific pluralism to the realm of logic. (shrink)

O presente artigo busca, a partir da filosofia de Michel de Montaigne, explicitar quais lições podemos aprender sobre o contexto de epidemia em que vivemos. Mas, afinal, aqui fica a pergunta fundamental deste texto: o que podemos aprender com um filósofo francês do século XVI, Michel de Montaigne, sobre esse momento tão devastador que estamos vivendo? É claro que Montaigne não nos dirá nada sobre a natureza do vírus, nem sobre nosso sistema imunológico, muito menos sobre metodologias de investigação científicas (...) para a procura de medicamentos para o tratamento da doença. O que Montaigne nos pode ensinar é algo de outra ordem, não da biológica, mas, da subjetiva. É uma (nova) disposição de nosso espírito que podemos aprender a desenvolver com o filósofo. (shrink)

This paper explores the notion of reciprocity in the context of active pulmonary and laryngeal tuberculosis treatment and related control policies and practices. We seek to do three things: First, we sketch the background to contemporary global TB care and suggest that poverty is a key feature when considering the treatment of TB patients. We use two examples from TB care to explore the role of reciprocity: isolation and the use of novel TB drugs. Second, we explore alternative means of (...) justifying the use of reciprocity through appeal to different moral and political theoretical traditions. We suggest that each theory can be used to provide reasons to take reciprocity seriously as an independent moral concept, despite any other differences. Third, we explore general meanings and uses of the concept of reciprocity, with the primary intention of demonstrating that it cannot be simply reduced to other more frequently invoked moral concepts such as beneficence or justice. We argue that reciprocity can function as a mid-level principle in public health, and generally, captures a core social obligation arising once an individual or group is burdened as a result of acting for the benefit of others. We conclude that while more needs to be explored in relation to the theoretical justification and application of reciprocity, sufficient arguments can be made for it to be taken more seriously as a key principle within public health ethics and bioethics more generally. (shrink)

South Africa shared with the world the warning of a new strain of SARS-CoV2, Omicron, in November 2021. As a result, many high-income countries (HICs) instituted complete travel bans on persons leaving South Africa and other neighbouring countries. These bans were unnecessary from a scientific standpoint, and they ran counter to the International Health Regulations. In short, South Africa was penalized for sharing data. Data sharing during pandemics is commonly justified by appeals to solidarity. In this paper, we argue that (...) solidarity is, at best, an aspirational ideal to work toward but that it cannot ground an obligation to share data. Instead, low-and-middle income countries (LIMCs) should be guided by the principle of reciprocity, which states that we ought to return good for good received. Reciprocity is necessarily a conditional principle. LMICs, we argue, should only share data during future pandemics on the condition that HICs provide enforceable assurances that the benefits of data sharing will be equitably distributed and that LMICs won’t be penalized for sharing information. (shrink)

Suppose that a team of neurosurgeons and bioengineers were able to remove your brain from your body, suspend it in a life-sustaining vat of liquid nutrients, and connect its neurons and nerve terminals by wires to a supercomputer that would stimulate it with electrical impulses exactly like those it normally receives when embodied. According to this brain-in-a-vat thought experiment, your envatted brain and your embodied brain would have subjectively indistinguishable mental lives. For all you know—so one argument goes—you could be (...) such a brain in a vat right now.1 Daniel Dennett calls this sort of philosophical thought experiment an “intuition pump” (Dennett 1995). An intuition pump is designed to elicit certain intuitive convictions, but is not itself a proper argument: “intuition pumps are fine if they’re used correctly, but they can also be misused. They’re not arguments, they’re stories. Instead of having a conclusion, they pump an intuition. They get you to say ‘Aha! Oh, I get it!’ (Dennett 1995, p. 182). Philosophers have used the brain-in-a-vat story mainly to raise the problem of radical skepticism and to elicit various intuitions about meaning and knowledge (Putnam 1981). The basic intuition the story tries to pump is that the envatted brain, though fully conscious, has systematically false beliefs about the world, including itself. Some philosophers reject this intuition. They propose that the envatted brain’s beliefs are really about its artificial environment or that it.. (shrink)

Society increasingly demands corporations to be accountable for their past misbehaviours. Some corporations engage in forgetting work with the aim of avoiding responsibility for their wrongdoings. We argue that whenever social actors have their past actions called into question and engage in forgetting work, an ethics of remembering takes place. A collective project of social forgetting is contingent on the emergence of coordinated actions among players of an industry. Similarly, sustained efforts of forgetting work depend on the continuity of the (...) project through various generations of employees, which presumes the existence of frameworks of remembering in place. We analysed this paradox through a historical case study of the U.S. tobacco industry. We conclude that forgetting work may be a double-edged sword. It might be beneficial in the short run, to the extent that corporations can successfully maintain the public ignorance about their deceitful pasts. In the long run, however, it creates additional layers of historical irresponsibility and may turn into a compounded liability in the event the memory of the collective strategy of social forgetting becomes public. (shrink)

In May 2021, when the Delta variant of SARS-CoV2 was wreaking havoc in India, the Australian Federal Government banned its citizens and residents who were there from coming back to Australia for 14 days on penalty of fines or imprisonment. These measures were justified on the grounds of protecting the broader Australian public from potentially importing the Delta strain, which officials feared would then seed a local outbreak. Those Australians stranded in India, and their families and communities back home, claimed (...) that they were abandoned by Prime Minister Scott Morrison’s government. This case—along with other barriers used as part of border control measures in the name of public health—raises the following question: is it ever morally permissible for a state to ban its citizens and residents from entering their own country during a pandemic? I conclude that it’s impermissible. I argue that persons have a right of entry that should be understood as a security right. This security right should be non-derogable because it’s a foundational good that is necessary for life-planning purposes. Moreover, it is a right that people should be able to rely upon absolutely, even during pandemics. At the very least, should someone believe that there are rare exceptions to the right of entry on public health grounds, governments have a duty—grounded in the principle of reciprocity—to support those who are temporarily denied entry. In the case of Australians stranded in India, I will argue that the Australian Federal Government failed on all accounts. (shrink)

Explicit and implicit learning have been attributed to different learning processes that create different types of knowledge structures. Consistent with that claim, our study provides evidence that people integrate stimulus events differently when consciously aware versus unaware of the relationship between the events. In a first, acquisition phase participants sorted words into two categories , which were fully predicted by task-irrelevant primes—the labels of two other, semantically unrelated categories . In a second, test phase participants performed a lexical decision task, (...) in which all word stimuli stemmed from the previous prime categories and the primes were the labels of the previous target categories . Reliable priming effects in the second phase demonstrated that bidirectional associations between the respective categories had been formed in the acquisition phase , but these effects were found only in participants that were unaware of the relationship between the categories! We suggest that unconscious, implicit learning of event relationships results in the rather unsophisticated integration of the underlying event representations, whereas explicit learning takes the meaning of the order of the events into account, and thus creates unidirectional associations. (shrink)

Indonesia, like many other countries around the world, is currently experiencing the process of democratic backsliding, marked by a toxic mix of religious sectarianism, polarization, and executive overreach. Despite this trend, Indonesians have become more, rather than less, satisfied with their country's democratic practice. What accounts for this puzzle? Unity Through Division examines an overlooked aspect of democracy in Indonesia: political representation. In this country, an ideological cleavage between pluralism and Islamism has long characterized political competition. This cleavage, while divisive, (...) has been a strength of Indonesia's democracy, giving meaning to political participation and allowing a degree of representation not often observed in young democracies. While the recent resurgence of radical Islam and political polarization in Indonesian politics may have contributed to democratic erosion, these factors have simultaneously clarified political alternatives and improved perceptions of representation, in turn bolstering democratic participation and satisfaction. This compelling book effectively challenges the wisdom of the role of Islam in Indonesian political life and provides a fresh analysis for debates on democratic backsliding in Indonesia and beyond. (shrink)

The aim of this study was to analyze the association between physical activity and eating habits during the COVID-19 pandemic among Brazilian adults. A sample of 1,929 participants answered an online survey, however 1,874 were included in the analysis. The impact of the COVID-19 pandemic on eating habits was assessed inquiring about participants' intake of fruits, vegetables, fried foods, and sweets during the pandemic. Physical activity was assessed by asking participants about their weekly frequency, intensity and number of minutes/hours engaging (...) in structured physical activities per week. Participants were then stratified into categories based on moderate-to-vigorous intensity and into active or inactive. Increased sweets consumption was the most commonly reported change to eating habits, followed by an increase in the consumption of vegetables, fruits, and fried foods. Physical activity practice was related to lower consumption of fried foods and sweets. A cluster analysis revealed subjects with higher the level of physical activity was more likely to follow a healthy diet. Thus, physical activity was positively associated with healthier eating habits. Health authorities must recommend regular physical as a strategy to improve overall health during the COVID-19 pandemic. Future studies should address the physical activity interventions to improve health status during a pandemic. (shrink)

A growing group of institutional investors use divestment strategically to deter misconducts that are harmful for the climate and society. Based on Kantian ethics, we propose that divestment represents investors’ universal and absolute moral commitment to socially responsible investing (SRI). Following categorical and hypothetical imperatives and reciprocity as a norm, we hypothesize how institutional investors’ commit to SRI through a divestment strategy against ethically reprehensible behaviour of banks, especially when these investors represent banks themselves. Using a hand-collected database of the (...) revelation dates of enforcement actions on banks, we find evidence that banks are less likely to divest equity holding on banks with misconduct (fined banks) than their non-bank institutional investors peers. Banks that commit to invest responsibly by signing for the Principles for Responsible Investment (PRI) are not significantly more likely to divest on fined banks stocks than non-signatory banks. Moreover, divestment of fined banks whose own legitimacy to operate is in question is not significantly different from non-fined banks divestment. We find that European banks are more inclined to sell their holdings permanently on fined banks than their United States peers. Therefore, bank’s moral commitment to SRI via divestments is influenced more by cultural and reciprocity norms than their moral commitment to participate in the PRI. (shrink)