Galatians is a clear witness to a basic conviction of Paul: the gospel is not about human movement into blessedness, but about God's liberating invasion of the cosmos. Christ's love enacted in the cross has the power to change the world because it is embodied in the new community of mutual service.

Long-term potentiation (LTP) is a long-lasting increase in synaptic efficacy that many consider the best candidate currently available for a neural mechanism of memory formation and/or storage in the mammalian brain. In our target article, LTP: What's learning got to do with it?, we concluded that there was insufficient data to warrant such a conclusion. In their commentaries, Jeffery and Zhadin raise a number of important issues that we did not raise, both for and against the hypothesis. Although we agree (...) with a number of these issues, we maintain that there remains insufficient evidence that LTP is a memory mechanism. (shrink)

Long-term potentiation (LTP) is operationally defined as a long-lasting increase in synaptic efficacy following high-frequency stimulation of afferent fibers. Since the first full description of the phenomenon in 1973, exploration of the mechanisms underlying LTP induction has been one of the most active areas of research in neuroscience. Of principal interest to those who study LTP, particularly in the mammalian hippocampus, is its presumed role in the establishment of stable memories, a role consistent with descriptions of memory formation. Other characteristics (...) of LTP, including its rapid induction, persistence, and correlation with natural brain rhythms, provide circumstantial support for this connection to memory storage. Nonetheless, there is little empirical evidence that directly links LTP to the storage of memories. In this target article we review a range of cellular and behavioral characteristics of LTP and evaluate whether they are consistent with the purported role of hippocampal LTP in memory formation. We suggest that much of the present focus on LTP reflects a preconception that LTP is a learning mechanism, although the empirical evidence often suggests that LTP is unsuitable for such a role. As an alternative to serving as a memory storage device, we propose that LTP may serve as a neural equivalent to an arousal or attention device in the brain. Accordingly, LTP may increase in a nonspecific way the effective salience of discrete external stimuli and may thereby facilitate the induction of memories at distant synapses. Other hypotheses regarding the functional utility of this intensely studied mechanism are conceivable; the intent of this target article is not to promote a single hypothesis but rather to stimulate discussion about the neural mechanisms underlying memory storage and to appraise whether LTP can be considered a viable candidate for such a mechanism. (shrink)

The neurophysiological phenomenon of LTP (long term potentiation) is considered by many to represent an adequate mechanism for acquiring or storing memories in the mammalian brain. In our target article, we reviewed the various arguments put forth in support of the LTP/memory hypothesis. We concluded that these arguments were inconsistent with the purported data base and proposed an alternative interpretation that we suggested was at least as compatible with the available data as the more widely held view. In doing so, (...) we attempted to illustrate that the inadequacy of present experimental designs did not permit us to distinguish between equally viable hypotheses. In the four years since we wrote the first draft of our target article, hundreds of additional studies on LTP have been published and their results have been incorporated into current theories about memory. A diverse group of commentators responded to our target article with their own theories of how memories might be stored in the brain, some of which rely on LTP. Some commentators doubted whether memories can be stored through modifications of synaptic strength. Some assert that it will never be possible to understand the neural mechanisms of memory; still others remain hopeful that we will accomplish some semblance of a resolution, provided we appreciate LTP's role in a subset of seemingly amorphous memory systems. In summary, although it is commonly written that “LTP is a memory storage device,” the divergence of views among the commentators suggests, at least as strongly as our target article, that such conviction is unwarranted and fails to acknowledge both the lack of consensus regarding the role of LTP in memory and the complexity of the phenomenon of memory itself. (shrink)

The life of Saint Teresa of Jesus, the most famous mystic of sixteenth-century Spain, was characterized by recurrent visions and states of ecstasy. In this paper, we examine social components related to Teresa’s personal crises and the historical conditions of her times, factors that must be taken into account to understand these unusual forms of experience and behavior. Many of these factors (e.g., increasing individualism and reflexivity) are precursors of the condition of modern times. Indeed, certain parallels can be observed (...) between Saint Teresa and certain present-day psychopathological disorders. The analogy should not, however, be carried too far. Religion played a particularly crucial role in Teresa’s cultural context; as a result, it would be misleading to view her mystical experiences as resulting from a mental disorder. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Defending a Phenomenological–Behavioral Perspective: Culture, Behavior, and ExperienceMarino Pérez-Álvarez (bio), José M. García-Montes (bio), Adolfo J. Cangas (bio), and Louis A. Sass (bio)KeywordsBehavior, contextual phenomenology, culture, experienceWe should like to express our sincere thanks to all the authors for their commentaries on our articles. Given the restrictions of space (a limitation they too had to contend with), we can only respond to a few aspects of their interesting (...) remarks. We shall reply of course on the basis of our own approach—an approach that sets out to integrate culture, behavior, and experience, and that might be termed contextual phenomenology, phenomenological behaviorism, or perhaps most accurately (albeit more awkwardly), the phenomenological–behavioral perspective.In her commentary, Ibáñez-Guerra (2008), referring to the target articles “Phenomenology and behaviorism” (Pérez-Álvarez, Sass, and Cangas 2008) and “The role of superstition in psychopathology” (García-Montes et al. 2008), wonders whether our maintaining of the spirit of Skinner, as well as our recourse to phenomenology, might not themselves represent forms of superstitious behavior. She points out that it is not always a good idea to put new wine in old barrels. For her, the new wine and new barrels would be represented by social constructivism, of which she is reminded by some aspects of our work. But in making her own case, Ibáñez-Guerra (2008) reveals certain common prejudices concerning behaviorism, prejudices that have apparently persisted even after reading our article. Thus, for example, she does not see operant behavior as incorporating intentionality (what, in the target article, is presented in terms of final causality), because she assumes that intentionality would necessarily imply a mentalist and dualist notion involving a supposed internal mental entity that causes behavior. Skinner (1974) himself noted and rejected this very assumption in a passage that clearly distinguishes his own approach from what he calls a “stimulus-response formula”: “Possibly no charge,” he wrote,is more often leveled against behaviorism or a science of behavior than that it cannot deal with purpose or intention. A stimulus-response formula has no answer, but operant behavior is the very field of purpose and [End Page 281] intention. By its nature it is directed toward the future: a person acts in order that something will happen, and the order is temporal.(pp. 55–6)The place Skinner gives to intentionality and purpose is elaborated in our target article.Furthermore, Ibáñez-Guerra (2008) assumes that, on methodological grounds, Skinner rejects all that is not observable, or at least that cannot be operationalized. This, however, is simply incorrect, at least as regards Skinner’s radical behaviorism. As the reader may recall, radical (as opposed to methodological) behaviorism is neither operationalist nor does it reject private or subjective events because of their unobservability. Indeed, Skinner specifically acknowledges that such events are in fact observable—at least for one person: the subject him- or herself. The question for Skinner is to understand how the part of the world that is only observable and experiential for oneself is constructed or formed. In the end, it turns out that radical behaviorism is more radical, in the Aristotelian ontological sense (see Pérez-Alvarez, Sass, and García-Montes 2008), than post-modern constructionism. Indeed, as we remarked, radical behaviorism can still surprise us today. Similarly, phenomenology is starting to be missed in the clinical context (Andreasen 2007). We believe that radical behaviorism and phenomenology, mutually readjusted, are in fact excellent wines for the times we live in—if only we knew how to appreciate them.In their commentary on “Phenomenology and behaviorism: A mutual readjustment,” Fletcher and Hayes (2008) argue that the philosophy and theory of Acceptance and Commitment Therapy (ACT)/Relational Frame Theory (RFT) already contain the salutary aspects of phenomenology that we highlight in our target article. Their insistence on reducing the affinities we find between phenomenology and behaviorism to ACT/RFT consists, in our view, in a scientific–technical argument that is more scientistic than strictly philosophical in nature. Their insistence on the scientific–technical argument itself implies an unclarified philosophical assumption. On what grounds do experimental data constitute the last word? Has... (shrink)

In this article we argue that sustainable development is not a socio-ecologically friendly principle. The principle, which is deeply embedded in environmental law, policymaking and governance, drives environmentally destructive neoliberal economic growth that exploits and degrades the vulnerable living order. Despite seemingly well-meaning intentions behind the emergence of sustainable development, it almost invariably facilitates exploitative economic development activities that exacerbate systemic inequalities and injustices without noticeably protecting all life forms in the Anthropocene. We conclude the article by examining an attempt (...) to construct alternatives to sustainable development through the indigenous onto-epistemology of buen vivir. While no panacea, buen vivir is a worldview that offers the potential to critically rethink how environmental law could re-orientate away from its ‘centered’, gendered and anthropocentric, neoliberal sustainable development ontology, to a radically different ontology that embraces ecologically sustainable ways of seeing, being, knowing and caring. (shrink)

Abstract A unique aspect of human communication is the utilization of sets of well- delineated entities, the morphology of which is used to encode the letters of the alphabet. In this paper, we focus on Braille as an exemplar of this phenomenon. We take a Braille cell to be a physical artifact of the human environment, into the structure of which is encoded a representation of a letter of the alphabet. The specific issue we address in this paper concerns an (...) examination of how the code that is embedded in the structure of a Braille cell is transferred with fidelity from the environment through the body and into the Braille reader’s brain. We describe four distinct encoding steps that enable this transfer to occur. (shrink)

Impairments in cognitive coordination in schizophrenia are supported by phenomenological data that suggest deficits in the processing of visual context. Although the target article is sympathetic to such a phenomenological perspective, we argue that the relevance of phenomenological data for a wider understanding of consciousness in schizophrenia is not sufficiently addressed by the authors.

Jeremiah is an artifact of terror.... Jeremiah is an artifact of hope.

A collection of readings in Russian philosophical thought.

Face recognition depends upon the uniqueness of each human face. This is accomplished by the patterns formed by the unique relationship among face features. Unique face-patterns are produced by the intrusion of random factors into the process of biological growth and development. Processes are described which enable a unique face-pattern to be represented as a percept in the visual sensory system. The components of the face recognition system are analyzed as is the manner in which the precept is connected through (...) microcircuits to a memory file so that the history of a perceiver’s encounters with a familiar face enables the perceiver to access a memory store that is a record of the outcome of past encounters with the perceived. The importance of the face recognition system in enabling humans to individuate members the social group is discussed, as well as the importance of face recognition in the development of the individual’s social identity and ability to be a collaborative member of the social groups to which it belongs. The role of prosopagnosia—the inability to recognize familiar faces—in furthering an understanding of the face recognition system is examined, as is its importance in demonstrating the crucial nature of face recognition in human social functions. It is proposed that human face recognition is not a unique phenomenon but is an elaboration of processes existing in nonhuman primates as well as in lower animals. (shrink)

Four sequential, sub-processes are identified as the fundamental steps in the processing of signals by big-brained animals. These are, Detection of the signal, its Representation in correlated sensory brain structure, the Interpretation of the signal in another part of the brain and the Expression of the receiver’s response. We label this four-step spatiotemporal process DRIE. We support the view that when the context within which such signals are produced and received is relatively constant, the DRIE process can be ultimately assimilated (...) into the genome, with the Interpretation sub-phase is markedly decreased in duration as speed and efficiency are maximized. With frequent repetition and learning, an analogous result can be attained epigenetically as exemplified in human word and text recognition, allowing tasks critical to primate social function to be accomplished with rapidity and accuracy. (shrink)

The structures of specific chromosome regions, centromeres and telomeres, present a number of puzzles. As functions performed by these regions are ubiquitous and essential, their DNA, proteins and chromatin structure are expected to be conserved. Recent studies of centromeric DNA from human, Drosophila and plant species have demonstrated that a hidden universal centromere‐specific sequence is highly unlikely. The DNA of telomeres is more conserved consisting of a tandemly repeated 6–8 bp Arabidopsis‐like sequence in a majority of organisms as diverse as (...) protozoan, fungi, mammals and plants. However, there are alternatives to short DNA repeats at the ends of chromosomes and for telomere elongation by telomerase. Here we focus on the similarities and diversity that exist among the structural elements, DNA sequences and proteins, that make up terminal domains (telomeres and subtelomeres), and how organisms use these in different ways to fulfil the functions of end‐replication and end‐protection. BioEssays 27:685–697, 2005. © 2005 Wiley Periodicals, Inc. (shrink)