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'Module' OF SPIRITUALITY IN THE BRAIN (2)

By: Antonio Chávez
hnc.correo @ gmail.com

In a previous article we saw had been achieved isolate the feature 'self-transcendence '(AT) through cognitive effect that produced the surgical removal of tumors in posterior regions of the brain, " confirms the specificity of anatomic and clinical relationship between the injury after brain areas and increased AT" ( Urgesi et al. 2010 pp. 311-312). The specific region is the inferior parietal cortex. Also previously discussed the role of this and other regions of parietal lobe, temporal lobe and especially one that limits with respect to virtually the whole matter of spiritual experiences . In short, being highly consistent with the functions of both lobes, these experiences can be explained due to hyper or underactive visuospatial awareness and recognition of self as independent of the surrounding space.

Now a new study published in Brain Research last November, and reported by Epiphenom a couple of weeks ago (This article is where I draw details of the study), also underlines the importance of the temporal lobe in the AT. Schuerbeek et al. (2010) correlations between temperament and character profiles (depending on the model of Cloninger eg Gardini et al. 2010 ) with specific brain regions known as substrates of conduct proposed by Cloninger associated with the features of his model. Schuerbeek et al. measured the thickness of gray matter (cortex) and white (the wiring that connects the regions of the cortex) to find this correlation. Thus, in this study with young women, " character traits correlated with the thickness of the gray and white matter in the frontal, temporal and limbic regions involved in the relevant cognitive tasks: self-reflection for [homing] awareness and empathy with others to [ cooperative] and religious belief [AT]. "

And according to Epiphenom , the authors' found that women with a high sense of self-transcendence had more gray matter in the right brain in the region temporal gyrus, middle and inferior parietal turn "(see image below left). Additionally, had " less gray matter in the left side of the brain in the inferior temporal gyrus and understeer (in the parietal lobe). They also had less gray matter in the superior frontal gyrus . "Schuerbeek et al. conclude that " this study shows that individual variations in brain morphology may be related to the dimensions of temperament and character, and supports the hypothesis of a neurobiological basis of personality traits ."


Another previous study ( Johnstone & Glass 2008) examined the brains of 26 people with traumatic injury to check spirituality, according to previous studies (without doubt should refer to eg Newberg et al . 2002 p. 43) is associated with increased frontal activity (and temporary) and decreased parietal activity. On the one hand, contrary results were compared to the frontal cortex / temporal, but managed to corroborate parietal hypofunction corresponding to the profile of spirituality. " The neuropsychological data support a model that proposes that spiritual experiences are related to the decrease of right parietal lobe activity, which may be associated with decreased self-consciousness (transcendence) and increase in left temporal lobe activity, which may be associated with certain archetypal religious experience (religious figures and symbols) . "

These findings add to others and reviewed as very strong evidence of the important role of parietal cortex temporal and inferior in terms of what I call the outer space intentional agent ~ a core of religious cognition. What is unknown is the exact neurological mechanism, considering the many shafts interhemispheric, hypo / hyperfunction and parietal / temporal obviously intersect to produce the AT. While, in one way or another parietal cortex is the neural basis of the TA. I mean, hyper and hypofunction of the right side (with the corresponding contralateral functional compensation) also lead to the experience and / or conduct autotrascendental within a range under the influence of gender, and that note, it became obvious in schizophrenia. For example, the parietal cortex thicker than women's right (healthy) more spiritual, shown by Schuerbeek et al., Is consistent with the volume of the same region found similar in healthy women as schizophrenic (or rather, the difference is not significant), and is typically higher than in men ( Frederiksen et al. 2000). Meanwhile, it is widely known that women are more attached to religion (eg McCullough & Larson 1999 p. 131 ; Miron 1999).

This may explain neurocognitive female addiction, having also a complex relationship with his tendency to depression. Moreover, all of which support the specific modular nature and inferior parietal cortex on the AT, because men with schizophrenia have the same region not only significantly larger compared with healthy men, but even for women themselves schizophrenia (Frederiksen et al . 2000). Of course, schizophrenia comes about precisely because the inferior parietal volume imbalance is the substrate of the visuospatial system dysfunction and agentive (~ perceive inner speech as coming from a foreign agent). Suggestively I mentioned earlier the case of Einstein's brain , with parietal cortex (lower) abnormally large, as the explanation of its transcendentalism. In short: there is a continuum hiperagentividad → AT → schizophrenia, where healthy people, from atheists, irreligious people with a particular spirituality to committed religious believers, fill the first two cognitive links.


Related Topics:

• NEUROSCIENCE OF RELIGION (I): neural correlates of supernatural beliefs
• NEUROSCIENCE OF RELIGION (II): Dopamine, MAGICAL THINKING AND RELIGION
• NEUROSCIENCE OF RELIGION (III): PALEONEUROLOGÍA, MATHEMATICS AND SUPERNATURAL BELIEF
• NEUROSCIENCE OF RELIGION (IV): THE ROLE OF SEROTONIN
• NEUROSCIENCE OF RELIGION (V) : WHEN THE INTENTIONS OF THE ENVIRONMENT HAVE FACE
• NEUROSCIENCE OF RELIGION (VI): THE ROLE OF TEMPORAL LOBE
• NEUROSCIENCE OF RELIGION (VII): THE ROLE OF THE PARIETAL LOBE
• PRAY TO GOD IMPLIES NORMAL SOCIAL neurocognition
• INFERENCES ARE LIKE A GOD ON INFERENCES ON SELF
• the left hemisphere: PATTERNS, HYPOTHESES AND DELUSIONS
• Neural correlates of religious and nonreligious
• IS are genetically predisposed to be religious?
• 'Module' OF SPIRITUALITY IN THE BRAIN (1)

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HAS EXPLODED War II COLD

What is now the photo of the alleged Cold War?

If you're reading this post, I imagine it will be:

a) For the title.

b) Because I know, a possibility very common in social networks.

If your choice is the holder, you may be thinking:

1) This guy has gone mad.

2) is a provocateur.

3) As I told you lately strange things were happening in the world.

4) Everything is a conspiracy.

5) None of the above.

What can I say. All true, in its way. As it is relatively certain that:

i) The last ceremony for the Nobel Peace Prize had all the markings of a maneuver of the Cold War, both the Chinese boycott and treatment in their means, for the bombing of the Western media image of the chair empty as a symbol of individual freedom.

ii) The foreign war that is taking place between the U.S. and China no longer a confrontation between two models that look the same but different. The first makes the market (economy) to the State. The second gives freedom to the economy, but the state prevails as higher power.

iii) If the U.S. and China had wanted to engage in a war, they would have done. There North Korea is giving reasons for both (if there is war, therefore, will be economic or not).

Unfortunately, half-truths are no more than that. What is troubling are the uncertainties:

• What is the point that China buys 80% of Portuguese debt as things are?
• The bombing of investors to weaker European states, does something to do with the capitalist offensive against China crisis? Because if so ill go.
• If there Cold War? Is the territory of the conflict returns to Europe as the first time?
• someone will die "? In the first Cold War, once consolidated blocks, hardly revolutionary infiltrators and spies died naive. Now no longer die (except of hunger, of course). If it is not dying to see whole families languish because of unemployment and the crisis long expected.
• may live very well in the past. But are the ordinary people to blame for this war for power that has been established between the capitalist neo-liberal elites and the Chinese Communist Party elite thanks to the incompetence of European politics?

If you've come to the end do not despair, thinking that everything is relative (less poverty, and death). Just do not think it's going to end up like this:

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RELIGION WHY DO PEOPLE HAPPIER? (HINT: NO GOD)

Original in English LiveScience: " Why Religion Makes People Happier (Hint: Not God) "by Stephanie Pappas, LiveScience Senior Writer
posted: 07 December 2010 5:37 a.m. ET
Translation and adaptation: Antonio Chávez
hnc.correo @ gmail.com

Religious people are more satisfied with their lives than non-believers, but a new study finds that there is a relationship with God that brings happiness to the devotees. Instead, stimulation of satisfaction can come from closer ties with neighboring terrestrial.

According to a study published on 07 December in the journal American Sociological Review , religious people increased life satisfaction through social networks built to attend religious services. The results are applicable to Catholics, evangelicals and Protestants. The number of Jews, Mormons, Muslims and people of other religions interviewed was too small to draw conclusions on these groups, according to study investigator Chaeyoon Lim, a sociologist at the University of Wisconsin-Madison.

" show that [the life satisfaction] is almost entirely on the social aspects of religion, rather than the theological or spiritual religion," Lim told LiveScience. " We found that people are more satisfied with their lives when they go to church, because they build a network within your congregation ."

Happiness is a bench full of people

Many studies have found relationship between religion and satisfaction with life, but all research faced a "problem of chicken and egg," said Lim. Does religion make people happy or do happy people religious? And if religion is the cause of satisfaction with life, what is the responsible thing - spirituality, social relationships, or some other aspect of religion?

Lim and his colleague, the Harvard researcher Robert Putnam, addressed both issues in its study. In 2006, they contacted a nationally representative sample of 3.108 adult Americans by telephone and asked them questions about their religious activities, beliefs and social networks. In 2007, they called the same new group were 1.915 of them to meet the same batch of questions again.

Surveys showed that across all faiths, religious people were more satisfied than non-religious. According to the data, 28% of people attending a weekly religious service were "extremely satisfied" with their lives, compared with 19.6% of people who never attended services.

But satisfaction could not be attributed to factors such as personal prayer, the strength of belief or subjective feeling of God's love or presence. Instead, satisfaction was linked to the number of close friends who said had your faith. People over 10 friends in their congregation were nearly twice as satisfied with their lives than people without friends in their congregation. Are

special friends of the church?

Importantly, said Lim, the study suggests a causal relationship between religion and life satisfaction: the people who had begun attending church more often between 2006 and 2007 surveys became happier . Once again, happiness was explained entirely by an increase in close friendships in the church.

" We think it has something to do with the fact that you're with a group of close friends on a regular basis, together as a group and participating in certain activities that are meaningful to the group "said Lim. "At the same time, they share certain social identity, a sense of belonging to a community of moral faith. The sense of ownership seems to be the key to the relationship between church attendance and satisfaction with life . "

While more secular close friendships were also associated with satisfaction with life, friendships church seem to imply something that adds to the satisfaction, "said Lim. Additional research by Lim and Putnam, book published in the American Grace: How Religion Divides Us and States United States Us (Simon & Schuster, 2010) has found that, too, the religious propensity to charity and volunteering is associated with the close friendship in the church.

Theoretically, Lim said, membership in a secular group of friends who engage in meaningful activities and share a social identity can also increase life satisfaction. The researchers plan to conduct a third round of surveys with the same group of participants in 2011 in which they hope to collect data on age-old friendship groups.

***

Comments

Well once again we have data on hand, such as the recent study Berghammer (2010) , which shows that the dilemma of the "chicken and egg" debate and within the adaptationism / exaptation about religion, this is not the causal factor of social satisfaction. And directly related employment terms 'satisfaction' / 'social' because at least it was known that on the one hand, socialization is linked to the production of oxytocin (and vasopressin) (Uvnäs-Moberg 1998 ; Kirsch et al . 2005 ; Hollander et al . 2006) and therefore feels good. Oxytocin is especially connected with the close ties and strong empathic that arise between individuals (eg in a sexual partner, mother / child, human / dog). Neurobiology that operates on the impact of intimate friendships on perceived satisfaction with life here a mechanism is obviously very likely, as indeed has been that oxytocin acts as a mediator of welfare ( Uvnäs-Moberg & Petersson 2005 ; Ishak et al . 2010). On the other hand, satisfaction with life, the welfare , has proved to be practically determined by the social context (cf .'s extensive international study Helliwell et al . 2009 ); what, resulting in the above, could be linked neuro-social mechanism that includes a sense of pleasure and reward expectation. Similarly, religiosity has been seen as a form of identity ( Ysseldyke et al . 2010). Pray

just is not fun, and the directional arrow of causality is cognition / social emotion → religion and not vice versa. However, although I personally hope the same results here with respect to the secular friends (I have argued that atheists are also largely due to socio-emotional factors ), religion and religiosity constituents have certainly unique (and therefore close friendships with that religion itself shares that would be special), what exactly have to do with the supernatural agency, the agency of death and spirituality. We have seen that as an anxiolytic religion offers more of what they do politics and sport: the agency of death (and the feeling of control). That is, although the success of religion, just something so fundamental as the satisfaction and well-being is not determined by it per se but by neurobiological and social mechanisms that facilitate their success, it is likely that there is a reverse causal arrow in cognition / emotion ← social religion, while their constituents are demonstrably aspects linked to the feeling of control and reducing anxiety and stress .

What should be clear is that there is, again, religion per se so that clearly has adaptive value, but those constituents associated with the control and modulation of anxiety that can be summarized as 'magical thinking', which is not equivalent because of religion and which is present both believers and atheists and skeptics (a " supersense " in terms of Hood), as opposed to theology or prayer, yes can be implanted or removed through cultural learning. For God is not the cause of life satisfaction, although it seems that we are predisposed to feel neurobiological far to share with close friends some system of beliefs and behaviors.

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AUSTRIAN WHY CHILDREN ARE MORE RELIGIOUS?

Original Epiphenom English: "Why Religious Austrians Have More Children "By Tom Rees on Thursday, November 04, 2010.
Translation and adaptation: Antonio Chávez
hnc.correo @ gmail.com

On average, the more religious you are, the more children you have. Is widespread, widely seen in the modern world.

The problem is that nobody really knows why this happens.

could be something about religious beliefs. Maybe make you more attractive to potential mates, or may lead you to have more children once you've found your partner. Or maybe

promotes traditional approaches to relationships, rather than modern. The traditional role of women is to stay home and raise their children while the husband has a job (and the independence and the money that goes with it.) Works (at least in theory) because divorce is not allowed, which means that women can not be left to the economic drift.

Women who chose a more modern lifestyle, more independent, they have to juggle several competing needs. They have to invest time in your own office, and need protection against the financial consequences of divorce. In the absence of social structures that give such assurance, they have less time to devote to child rearing.

Could this be what behind the low fertility among the less religious? To find out, Caroline Berghammer, the Vienna Institute of Demography, looked at data from the Survey Austrian Generations and Gender. This included 1,250 men and women aged 40 to 45 years old - that is, near the end of her reproductive career.

For each, the dates of key events in their lives were registered - the times were cohabiting with a partner, when they married, when they had each child, and when they divorced.

From these data, Berghammer was able to define "life path" of each individual. You can see examples in Fig.


Take the first row. Describe the path of life who was single until age 23, then cohabited for a year before marrying. After a year of marriage, came his first child, a couple of years later, his second and last child. This sequence was the most common life trajectory, followed by 12% of respondents.

The second row describes an individual who remained single and childless. The third one guy who went straight into marriage without first cohabiting.

Of course, the path of life of every individual is different. However, certain patterns emerged, and so Berghammer was able to assign each individual one of several paths "typical."

The most important of these were life "modern" (a period of cohabitation before marriage, but with children after marriage) and "traditional" (marriage without prior cohabitation). Berghammer

found that people living in the style of "traditional" were likely to have 3 more children than those following the lifestyle of "modern." Moreover, those traditionalists were more likely to be religious (Catholic all in this analysis.)

But-and this is the crucial part, between those who followed a traditional way of life, there was no relationship between the depth of their religious belief or church attendance, and number of children they had.

Exactly the same was seen in those following a path of modern life. Although it was more common among women religious, those religious women who followed this path had no more children than non-religious.

There was no difference between religious and non religious possibilities remain single and childless. Berghammer

concludes from this that the critical factor determining the fertility is choosing the path of life. A Once this is decided, then religion has no effect on fertility.

So this explains why religious Austrians have more children. It is because they are more likely to play traditional roles in which women value motherhood on independence. ***

Comments

In the immediately preceding article on Explaining Religion 2010, put into relief the contribution of Michael Blume, one of the speakers, University of Heidelberg in Germany, who argues that " supernatural agents like gods and ancestors experienced as observant of tradition flows communal values \u200b\u200band confidence giving, rewarding cooperative adherents and punishing offenders. They advocate for reproductive motivation as well as marriage ", which makes the genetic disposition toward religion and its demographic success and are favored by natural selection ( Blume 2009). Its foundation is made up of more demographic data (including 82 countries) for assistance to religious cults and the number of children, however, we see that the Berghammer Austrian data include additional factors such as the period of cohabitation or possession of children in or outside of marriage and divorce, which have proved important to show that religious people would not necessarily because more children, and most important factor according to Blume, the degree of religiosity.

However, the model itself might even suggest traditional breeding, at least, a co-evolutionary biology / culture where religion and religiosity may play roles in both spectra evolution of such conduct. Although it is clear that explicit religious beliefs can not be genetically determined or associated by both sexual selection, we still in the hands of religious studies in twins strongly suggesting a genetic influence on it. As hyper-social species we are, it is likely that the behavior of group affiliation, including costly signaling, sexual selection involves the propensity to modulate the pro-social behavior (cooperative) assuming an agent that monitors . The fact is that the agent either way, whether or not it is vaguely represented, ie not have a physical presence, is quite adaptive modification of pro-social behavior because of it. We must remember that not-present caretaker is not an idea too elaborate as to be unable to sustain a genetically influenced discrete neurocognitive pattern, in contrast, is a fundamental feature of nature certainly modular (but not in the sense of Fodor) of the agency.

other hand, there are still numerous studies showing an association between high fertility and religiosity, which need re-examined following the example of Berghammer to determine how much the traditional model may have developed in parallel to what kind of religion or religions . This from a historical perspective, and we see no link yet everywhere religion is associated more or less social codes, including marriage. One might think that in very recent times, with the influx of socioeconomic, religion can not play any significant role in reproductive success.

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LA DIMENSION ART America

Dali Dimension is a fascinating documentary that explains the relationship between the art world of Salvador Dalí (1904-1989) and the scientific thought of his time. Especially, the weight of nuclear physics in his work, and psychoanalysis that both influenced the surrealists, although in this case it is a pseudoscience.

The documentary features numerous testimonies of scientists, many of my professors at the University of Barcelona in the eighties, who came to organize a scientific conference in Teatre-Museu Dalí in Figueres with and recovering.

Here hang the first part of the documentary. Do not miss this "one new kind of atomic and nuclear mysticism" (a new class of atomic and nuclear mysticism), which appears in the fourth installment and this visionary said in an interview when many of the artists of his time giving back to scientific advances. After all, these statements were contemporaneous with the problem of two cultures in England and prior to the penaamiento sociological critique of science.

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EXPLAINING RELIGION IN BRISTOL 2010 CONFERENCE IS RELIGION

By: Antonio Chávez
hnc.correo @ gmail.com

In early September last was held at the University of Bristol, England, the conference Explaining Religion interdisciplinary , attended by several well known figures in the field of scientific study of religion, as Thomas Lawson and Robert McCauley, both of whom institutionalized Cognitive Science of Religion, Jesse Bering, evolutionary psychologist who has just published The God Instinct ; Deborah Kelemen, whose prominent studies on child and adult teleology are reference in the field, Bruce Hood, author of SuperSense ; Ara Norenzayan, who with Scott Atran in 2004 published an article also mandatory, Christine Mohr, whom we have cited for his important work with Peter Brugger on magical thinking and dopamine, or Susan Blackmore, known for its disclosure of "memetics", she and Michael Blume developers characterized two aspects of the conference.

Our blog, specifically referring Richard Dawkins, I played very briefly on the "meme", but of a specific and critical . There just quoted Paul Harris, a psychologist also a speaker at Bristol, which has shown that children are not exactly "replicators" of the beliefs of adults. On Explaining Religion Blackmore, a strong supporter of the "meme" has come to accept the data provided by Blume, which show that religious people have more children compared to the secular, which the author suggests that religion encapsulates successful reproductive strategies, which explains why even in spite of increased of science including legal disputes over evolution vs.. creationism in the U.S., has not resulted in the disappearance of fundamentalism and religion in general, "the reason is simple ", he concludes: " evolutionary theorists gave birth to more scientific arguments - but the agents committed believers supernatural spawned many more children "(p. 125 Blume 2009). Susan Blackmore

no longer believe in the meme-viral-dawkiniana to define (and, needless to say clearly: demonize) to religion. At least he said in his article in The Guardian , Why I do not believe that religion is a virus of the mind , days after the conference. As he concludes, "this is how science works (unlike religion): the end is the data that counts ."

However, such information brought to Bristol by Blume, or McKay ' showing that religious people can be more generous, do less and be more cooperative cheating in games like prisoner's dilemma "(quoting Blackmore), plus the Bering presentation on how they are atheists and theists purpose in their lives (and his most interesting work that feeling emotional aspects that do not end with death be a specific function of social cognition and not a derivative of the Theory of Mind), the innate teleologism suggested by Kelemen studies with adults and children, or Norenzayan and promoting religious beliefs of potential cooperation between individuals, leading to the concept that all be watched by a supernatural agent actually improves the "performance" of the individual-level socio-emotional, moral and, ultimately, reproductive. It seems that more than cultural product-developmental neurobiological processes, religion may contain a directly adaptive aspect. At least not seem to fit doubts about the conduct superstitious or magical thinking improves cognitive performance in situations where there is perceived lack of control. This results in a factor that would most powerful anxiolytic in religion than in other more or less rigid system of beliefs / behaviors such as politics or sport, while unlike them, is therefore on existential issues in particular the issue " fat 'death.

However, there are also recent data showing a relationship between intolerance and the greater degree of religiosity, eg, homophobia, conservatism and racism: 2009 Whitley ; Rowatt et al. 2009 . In fact, the impression the general public in a survey of a thousand Americans, by Public Religion Research Institute is that the religious messages and the rate of suicide among gays are linked. This leads to the thought that, given the divided data, is actually religion-coding of membership and group cohesion, which gives an adaptive sense (Alcorta & Sosis 2005 ), but because I think this same may imply a behavioral complexity in which much of the outside to the "group" should be rejected. Pascal Boyer

same, perhaps the most important exponent theory of exaptation (product), as opposed to the adaptationist , religion, in his recent book The Fracture Of An Illusion (Vandenhoeck & Ruprecht , 2010), without deviating from his argument that religion is the result of the interaction of social functions of the brain, recognizes that some of these functions " can be interpreted as adaptations, ie, capabilities or features specifically developed to provide evidence of a functional complex and confer a potential reproductive advantage "( pp. 74-75). Such advantages have been evidenced by Blume and presented Explaining Religion and before Alcorta, Sosis and others, including Bering, have already submitted evidence to the adaptationism. In any case, as noted earlier that both theories are not mutually exclusive but complementary .

The results of this conference will again introduce the issue of whether cognitive science of religion is controversial, especially for those who want to stay on the belief that religion, generalizing without more, is essentially harmless and should be removed man. Explaining Religion forced to rethink this, if not better to abandon such claim. Moreover, surely irrelevant now that Blackmore, a psychologist still earned a PhD in parapsychology and paranormal beliefs defended and then turn to skepticism, since it is a declared atheist who eg oppose the Pope's visit to England, being so the important thing is your attitude to copy data that contradict the beliefs. In parallel, again might be suspected of "hidden agendas" while Blume is a Protestant married to a Muslim as he says. However, as in the case Barrett (psychologist, Christian) vs.. Grayling (philosopher, atheist), we stick to the book, as I said Blackmore, rather than beliefs we cherish personally. Explaining Religion While not want anything to neoateos could be taken as a flag of victory by theists.

Then again, it has to inform the reader more if they have strong convictions are religious or not, Explaining Religion tells us that God comes to birth in our head. Can still be shown that there really is a neurocognitive-coding genetic inevitably leads man to something here is not to pray to God or to believe that Jesus ascended to heaven, but to the psychological mechanisms that promote these ideas and behaviors. There is therefore now all have to show submission to the priests rid any policy or secular (often polarizing comments make reactionary non-believers), but the debate atheist / theist should turn that data. Blume is right that this is not merely talk about evolution and expect people to stop believing in God, souls and in astrology, this is nothing more than scientific understanding why people have religious beliefs.

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Bansky, THE ARTIST OF THE CENTURY

Yesterday was released in Spain the Gift Exit Thought Shop , the documentary about the character and Banksy's work. Perhaps the most admired artist currently

Why you admire? For many reasons and, as a list, could be listed on a non-ordained as follows:

1. for his sense of humor
2. For the critical message of his compositions, while urban and artistic
3. little desire for the role of person in front of his work
4. For
established art laughing
5. for his deep knowledge of art history
6. For his deep knowledge of world history
7. Being ready
8. for letting us all enjoy his art from his page web ( http://www.banksy.co.uk/index.html )
9. Being rich and yet not pursue at all cost money
Reasons

all be summed up in this video:

So, as you will understand, I'm not willing to miss this documentary. See you in line at the cinema.

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TU NOVI @ TE HAS PUT THE HORNS? Avenge thyself sell "gift" YOU DID.

This is the text used by a well known advertising company buying and selling used items from which articulates € ® O $: Overproduction of affection , current Anagram Test Award and recommend and alf940 partner in perolibros .

is from the advertising and having introduced the reason for the four characters that the play's title, Fernandez Porta launches an ambitious dialectical analysis of our contemporary attitude to love in the shadow of Latin classics.

The book is code-designed futuristic as if it were written in 2040. The author compiles texts and conversations allegedly made beyond the first decade of the twenty-first century by real and fictional, as the market analyst Harry Markopolos, Frommage (transcript of Eric Fromm) or Lou Valdés unknown. They abound in irony, satire, the many readings and experience of the author, interspersed with an accurate analysis of the current commercial popular culture (not pop culture, the author showed depleted in Afterpop ).

The chapter "Queen Lear" examines in depth the degree of processing, both in script and in making decisions, which at first glance seem not to hide reality shows like the British Paris Hilton's British Best Friend . In the following chapters examine sociological and global media events such as the portal for Ashley Madison adulterers or influence the Fox TV channel has on our relationships. The book ends with a delicious key analysis poetic love songs from The Planets and Astrud.

Throughout the trial Fernández Porta extends ideas originally found in earlier writings, as the real difference between high and low culture, be it pop or not, the introduction date concepts of structuralism that both the postmodern scare.

One of the basic ideas of the book is that, in spite of them the humanists, economism is able to create a highly complex series of emotions at the expense of the market. However, this is where the reader disagrees. That has always existed, at least in the Anglo-Saxon world and illustrated, but in another way. Western society has always believed to be able to feel real love. That success comes from self-centered naiveté. Speaking about the current situation is that the model illustrated the bourgeoisie was the center of society. While in the era of all consumer consumption is the star, which makes the sentiment is widespread. This creates a moral parallel to that power economist. But it is a moral weakness, women millionaires divorced adults who are only teenagers and where political correctness removes all types of criticism. A moral guilt laden. That moral of political correctness, sweetened, rosacea and hypocritical, personalized little characters like Mrs. Pallin and her pregnant teenage daughter, is the Achilles heel of capitalism is to strong and aggressive as economism. As stated in the book of Fernandez Porta, the same criticism can be constructed that exceed (or weaken).

In any case, no doubt that this is a test flood of ideas to the reader. A polemical essay, courageous and lucid. The classic features of the test. After all, the author is able to recite in public presentations, which is trash experience.

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an anxiolytic?

By: Antonio Chávez
hnc.correo @ gmail.com

think this is an issue downplayed or even "taboo" in circles irreligious. If you think that religious beliefs are mere "irrationality" or even "mind viruses (memes )" that "infect" and "hijack" the minds of people (Dawkins 2006 p. 188), I doubt that with such budget estimate is to be some positive value of religion, not referring to this as a purely superficial or purely speculative (just in case "pro-religious"), but a deep and sophisticated that it can benefit the mind and body which can be demonstrated scientifically. In this case, the psychology and social neuroscience further we draw a more complex landscape in which it appears that the answer to the question: Is religion a tranquilizer? is positive. Try to discuss this. Meanwhile, data from these disciplines enrich the cognitive science of religion, but do not fit very well into the "standard model" of Pascal Boyer ( cf. Pyysiäinen 2009 p. 186). Namely, that religion per se is an anxiolytic may be in support of a theory adaptationist of religion, the alternative model to Boyer because he does not see religion as a byproduct neurocognitive , but proposes that it is directly adaptive (necessarily making use of a so-called 'selection group '), because it would be a device socioemotional cohesion within groups (eg Alcorta & Sosis 2005 ).

Michael Inzlicht is assistant professor of psychology and head of Laboratory of Social Neuroscience of the University of Toronto. Recognized for his studies in self-regulation in this line of research approaches to neuroscience, in particular studying the anterior cingulate (CCA) and its fundamental role as a modulator cognitive / emotional in the process of self-regulation. Thus, very recently about the reaction to the uncertainties, the degree of religious conviction and its relationship with anxiety as part of that process. Two studies reported in Psychological Science ( Inzlicht et al. 2009 ; Inzlicht & Tullett 2010) report that the degree of religious conviction is inversely related to activation of the CCA. The 2009 study was briefly mentioned in " The mental journey in time ('mental time travel') and cognition religious " as part of the analysis of the CCA and its role in human evolution and religion. The recently published (of which only have the abstract) confirms " the power of religion to act as a shock [buffer] against anxiety reactions "which naturally produce the uncertainty or denial, that is, the activation of 'error detection' of the brain ( CCA , though, see the references of studies discussed this concept) to address such contingencies. Indeed, here a good object of study is religious beliefs, and cling defensively to them due to the uncertainty or disappointment predictably involves the CCA, as indeed we saw earlier in a study of Harris et al . (2007) where the denial of religious belief (as opposed to his claim and having a degree of conviction about it) and the uncertainty correlated with increased activity of this region.

Inzlicht et al . (2009) showed a number of participants colors and their corresponding names so right and wrong, to which should respond indicating if the correspondence were true or false. The experiment was applied to two groups: one group of religious fanatics, and a simple believers in God, including atheists. It calls our attention, but predicted that the low activity of the CCA to be more significant errors in the more fans are believers, while nonbelievers CCA activity increased, ie, they were notorious reflection anxiogenic on error. The authors suggested that this occurs " because religious beliefs provide meaning systems which give order to the world by providing guidelines for action, while also promoting a type of thinking that forces beliefs and perception away from discrepancies or erroneous predictions "(Inzlicht et al. 2009 p. 2). Similar to the anti-anxiety drugs, religion would be a " xanax " to provide a credit scheme of meaning and purpose (and design) in the world, necessarily including volitional causal agent (I add that certain "friendly" and "loving" eg God, because this will further strengthen the anxiolytic nature of religious belief as a positive emotional and empathetic). Such a scheme appears to modulate the "error detector" so that even in trivial matters, such as recognizing the wrong color name, the anxious response is reduced. In matters more profound this scheme is particularly comforting to the existential uncertainty about the future or to the social chaos, and likewise their incorporation into the brain structure of a cognitive bias that works by suppressing or not perceiving inconsistencies or discrepancies on this question scheme (ibid .) Agreeing

with what was said by Inzlicht in an interview ( NewScientist 2009), can then naturally some brains are more likely than others to seek religious beliefs and implement their schemes and cognitive / emotional (note clear that this does not mean 'religion' per se is innate). Thus, so far it seems that only people from more religious, existential dilemmas better drawing lots, they could only reduce the stress involved. However, because the brain itself seeks to minimize the perceived error and has certain predispositions, that religious beliefs can be anxiolytic. ¹ We also know that social interaction is a physiological stimulant / emotional, which suggests that the mere fact of sharing beliefs can multiply the sedative effect. In short, this effect can not really limited to religious beliefs, or belong exclusively to these, but should work with any kind of beliefs or behaviors (Inzlicht et al. 2009 p. 7) to which one clings in that, primarily, we provide sense of control. In fact, it has been shown that the conservative political affiliation also attenuates the activity of the CCA ( ibid.) Adding Inzlicht in NewScientist , something similar would happen with the fans devoted to a sports team. Thus, it appears that a high conviction, in general, not just religious, is anxiolytic.

Although for Inzlicht, closing note NewScientist , religion offers something which does not sport or politics, " the ultimate explanation (...) what happens when we die ', seems rather, that this "plus" is not in itself a rarity although remarkable and impossible to underestimate (more in line with the conclusions of the article Psychological Science in contrast to this comment of NewScientist). However, the agency of death looks like another cognitive system that channels need to control, or appearance thereof, that has our social brain, the same as, remember, is constantly "projected" into the future making plans . Consequently, we need a more bug detection system developed (see " The mental time travel ('mental time travel') and religious cognition " how the CCA may have played a role in human evolution) . Now it is true that death is hardly conceivable that the brain is unable to conceive of non-agency it is therefore likely to conceive a transcendence post life, but it comes naturally and not by cultural acquisition brain conceptualizes the mind, at least their emotional and volitional, as independent (his) body and its activity or inactivity ( Bloom 2007 ). This seems a default cognitive and not something that belongs exclusively to the religion in the sense that such cognition is caused by it, at least in an evolutionary sense (ie, if it is true that religion operates culturally agency death, there seems to be its remote source.) In any case it is the reverse: the agency of death facilitates learning and cultural openness of religious thought, is one of the leading channels, along with the others mentioned. As

studies showing the association between meditation (religious: eg yoga and repetition of prayers, and not religious) and the relaxation response (as opposed to stress and anxiety) to levels of influence on gene expression on cellular metabolism associated with stress ( Dusek et al . 2008), one can effectively achieve the same physiological and psychological benefits " with prayer, repeating concentrate 'a Hail Mary ', that with repeated exercise yoga or words like 'peace' or 'love' "(Benson World 2008). If the anxiolytic effect is certainly modulated by a multitude of credit and behavioral patterns "extreme", then any of these would have greater anxiolytic easy as it seems in terms of religious conviction, could be a purely accidental. And this, rather than support an adaptationist view of religion, would be consistent with that is a byproduct of evolution. However, we must give credit to what was said by Inzlicht about what is special about religion, while, as noted, has components Neurocognitive that more directly, explicit, or more dramatic than in other systems of thought / behavior focuses on and the cop / purpose of the world, and death (in contrast to the agents certainly realistic as in the case of political affiliations and political figures or in the case of following a sports team). Thus, " the direction of causality remains to be determined: religious conviction dampens the response of CEC to error and uncertainty? or, alternatively, is the low activity in the CCA (and cognitive style associated) that inclines people toward religious belief? "(Inzlicht et al. 2009 p. 7).

I think the second option is more valid from the point of view "(pre) historic" and biological-that is, the CCA is a very old region of the brain whose functions have been extended to social-emotional aspect of behavioral regulation and seems that their nature as error detector goes back to the growth of human groups to be plausible hypothesis that the increasing complication of the interaction between individuals and the consequent need for a more accurate prediction of the behavior of conspecifics ( or a Theory of Mind more sophisticated) are directly associated with the neuroevolution of CCA. Whatever the causes biological / cultural that gave rise to religion, it seems that causally induced CEC tuning error detector. But neither can exclude the possibility that religion is a cultural product that interacted and co-evolved with the CCC in favor of counting the other components of religion that result in the conviction of certain inferences intuitive (agents, teleological, etc. ., involving other brain regions), thus becoming a "device" anxiolytic.

will have to discuss that, at least as indicated by Inzlicht and data can be inferred from other studies mentioned, although the iron belief (religious and otherwise) can benefit the mind and behavior, this does not mean that bigotry is something to be cultivated. Speculatively but not without basis, it can be assumed that as an evolutionary psychiatry is now beginning to see schizophrenia as a behavior that was adaptive evolutionary past one or as a byproduct evolutionary disadvantage, " a secondary consequence of the feature selection human cognitive "and hence the prevalence genetics ( Crespi et al . 2007 ; Crow 2000 ; Polimeni 2003 ), fanaticism also be, and what we see today are but" remains " behavior that arise when applying a number of enabling factors. If in fact an argument can be made adaptationist of religion, focusing on demonstrable adaptive value of behaviors associated with being individual / group, it seems that she was more "adaptive" than politics.

However, more studies of religious beliefs in the case of agents are explicitly terrifying supernatural and how this is associated with ansiogénesis, enough to know that human sacrifice to the gods is quite widespread. This refers to religion " generates so much anxiety and relieves: vengeful ghosts, spirits offensive and aggressive gods are as common as protective deities "(Boyer 2003 p. 120 Table 1). On the other hand, the religious initiation rituals, extended also seem little anxiety, if not also strongly anxiogenic, even up to the Buddhist monks (Atran & Norenzayan 2004 p. 714). And while he said above that God (Christianity) is "friendly" and "love" is also an agent punishing and often extremely severe, in addition to being directly involved in " the problem of evil." A different factor anxiolytic nature of religion is that she is associated with anxiogenic processes, and that both states are reflections of the same system ambivalent. This is plausible neuroanatomical while the CCA, ventrally, connects to the amygdala and the hypothalamus, which are important, respectively, in anxiety (Rosen & Schulkin 1998 ; Tottenham & Sheridan 2010) and stress ( Bao et al. 2008 , also involving the amygdala Tsige & Chrousos 2002).

Returning to the original question, the religion would not be in itself an anxiolytic, but also certain cognitive components that can be identified in other systems of thought and behavior. But she may have a sedative effect deeper by trying to "existential stressors', ie death.

Note:

↑ 1. Shall call such predispositions 'cognitive channels religion', because they facilitate the acquisition (not used solely for this purpose), plus ' spectrum agentive-naturalistic' because it inherently involves a constant allocation of mentality even inanimate objects agents, mental time travel , teleologism (Causation), dualism, an agency of death, clinging to the contraintuición. Eg " stress reduces the sense of control of people and to get it back, engaged in the search for causal " ( Keinan & Sivan 2001 ). And picking up as outlined in the article on mental time travel , here also serve Examples of these cognitive components (eg agents and teleologism) involved in religion and related to the need for control ( cf . Psychology Today 2008). So, adding in this article that the Core of such components, the allocation of agency (Eg Horst 2010), implies a decisive sense of control and that " feelings of frustration are the result of a perceived lack of control " ( Barrett & Johnson 2003), and both lack of control / frustration are stressors (cf . Almeida et al . 2002) or may even be seen as a type of stress (Weiten et al. 2008 p. 75), as these examples as we pareidolia , illusory correlations and perception of conspiracies in situations of lack of control ( Whitson & Galinsky 2008), the increase of magical thinking, superstition and causality under conditions of stress (Keinan 2002 ; 2005 - being shown even superstition improves motor and cognitive performance : Damisch 2008 ; Damisch et al. 2010 ) and see natural disasters as manifestations of intent (Bering & Parker 2006 pp. 253-254).

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€ ® O $ SESSION: AN EXPERIENCE JOURNALS TRASH AWARDS 2010

On Thursday September 9, the undersigned this was fortunate to attend the performance € ® O $ SESSION. Here's a sample:

is assumed that the show is a kind of presentation of the book which was the last Anagram Test Award. This:

But it turns out much more. Its author, Eloy Fernandez Porta, recite entire passages adorned with music and images. But it also makes versions of other texts (in this case, Burroughs). And recite verses of unpublished poems. More than a performance or spoken word has the format of the concert version of one-man band. Of course, for the content and form of submission, this is a concert of Trash. So enfervorecidamente recommend them to all who can attend the following presentations of the tour (Málaga, Gijón, Madrid and juxtapositions in American mini-tour) not to be missed.

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The Moral Zeitgeist

may be misleading to speak of "moral values" as the concept tends to put us on the idiosyncrasies of each culture ethics: the rationale, judgments and explicit criteria based on which virtue and sin. Without considering that morality is transformed over time. These changes have sometimes been called "the moral spirit of the times" (The Moral Zeitgeist). Known examples are the abolition of slavery, racial equality, equality of women, acceptance of homosexuality as a normal variant of the conduct, the decriminalization of abortion or gay rights to adoption.

cultural diversity moral schema is such that some experts on the subject declare that the only sane is to take a "moral pluralism" as a more convenient position for science. However, even the moral agnosticism that permeates the work of science is no stranger to the bias imposed by goals that are implicit. For example, the medicine would have no meaning if it were left to concede that prolongation of life is a desirable value. What could be then goals guidelines Scientific Study of Morality ? If we define "value" as that which is good for human nature What would be the practical applications of this novel area of \u200b\u200bscience? Will one day the Science of Morality design strategies to foster values \u200b\u200bthat are desirable? How, within the cultural plurality, to define values \u200b\u200bthat are universally desirable ?

A first obstacle is that in general the cognitive sciences are still far from being representative of the cultural plurality. In "The World's Strangest People (The weirdest People in the World? ) Joseph Henrich discusses this issue. Where "Weird" is both used as a contraction for the characteristics of populations usually are investigated and where the data are extrapolated: W estern, E Ducat, I ndustrialized, R ich, and D emocratic. Joseph Henrich's review suggests that we should be cautious in generalizing conclusions based on unusual samples of the population and who today are not representative of cultural diversity, can lead to misguided concepts of the human natualeza.

moral transformation in history, the Zeitgeist, not a process of endless possibilities. So I think the best metaphor will not be, as suggested by Jonathan Haidt-compare " moral intuitions "with the sense of taste, the only thing it shows is the suggestion that the target must be ethical you choose configurations of moral values \u200b\u200bthat are pleasing to the senses. , If were so, the "desirable" in the moral values \u200b\u200bshould be sought in its potential to generate pleasant emotional states, whether of pleasure, comfort or happiness. This was the argument Haidt ; in for questions and answers from Sam Harris series of conferences organized by the foundation Edge, namely that having proved that the Christian Evangelists United States America are one of the groups "most happy" this means that regardless of the veracity of the beliefs that hold moral rules they have adopted are successful. In my opinion, the above is wrongly focused. A better analogy that "metaphor gustatory sensory of Haidt would be the" metaphor nutrition. The variety of diets and whistles does not change the fact that regardless of how nice it is to the taste, there are some more or less nutritional value. Likewise, individual happiness can not be the only criterion to guide us to choose between good and bad moral schemes.

I think both Paul Bloom and Marc Hauser gives us, without intending it, a pattern when commenting on his study of the empathic response. Bloom in early psychological development of children, Hauser in the analysis of empathic deficit in psychopaths. If we add a second dimension, that of moral disgust or anger, we have two emotional experiences that shape what David A. Pizarro, Brian Detweiler-Bedell and Paul Bloom called the "Moral Circle "

No one feels guilty of kicking a stone for the mere pleasure of it, but doing the same thing to a child is universally banned. What is the difference? Somewhere between the rocks and children, moral codes across all cultures draw a limit - there is what the philosopher Peter Singer has been characterized as a "moral circle" distinguishing things that are worthy of our moral concerns those that are not.

These differences are necessary for the implementation of rules moral. Specifies, for example, who and what counts as "other" in the rule of not harming the innocent.

Thus, the gradual expansion of the "moral circle" is usually behind the changing Zeigeist Moral, where the cultures morally more advanced tend to extend empathy to increasing dominance. A "healthy" moral circle is both an important element in individual happiness, the personal development and cultural, and even, as suggested by Bloom, to safeguard the planet. However, the empathy is "distorted" by its counterpart: the disgust or moral disgust, a response of revulsion or rejection. In this same article says about that:

Although the expansion of the moral circle could drive along time to a more inclusive world, altruistic, a quick look to the past century shows the extent of human cruelty and the ease with which individuals draw boundaries which exclude the "other" moral care.

Among other things, disgust is often experienced as a reaction to members of social groups is not desirable and people who come into contact with members of these groups. Due to its presence universal and easily it can be induced in the other, the dislocation can be a powerful force for social dialogue, and has played a profound role in shaping culture.

Therefore, the dislocation has the potential to shape the moral circle since it induces instinctive judgments and encourages the avoidance of social objects. This makes the disgust a practical tool to persuade others that certain individuals and groups are not worthy of moral concern. Indeed, as we shall see, a tactic most powerful to generate contempt for members of outside groups is labeled as creatures dirty and vile. This strategy was evident in the anti-Semitism of Nazi Germany, and the modern, anti-gay rhetoric has appealed to the vileness of their sexual practices.

So what can be assigned to disgust some kind of moral role, asks that Arleen LF Salles makes in the essay entitled About Loathing in Morality:

From an evolutionary perspective, disgust is focused on the rejection food and taste. As omnivores, humans have flexibility regarding what to consume, but also therefore at risk of consuming contaminants. Against this, the disgust is presented as a survival mechanism, is a strong primitive and automatic response in rejecting that which can damage or infect.

The so-called "moralized disgust" is caused by socio-moral offenses and transgressions .. For Rozin, Haidt and colleagues, despite the disgust began as a defense mechanism of the body and originally caused the pollutant specific animals, has been transformed and can be caused by elements unrelated to the organic and animal, for example, notions abstract as a violation of moral rules.

Sea caused by abstract notions about the violation of rights, is the product of carnal specific triggers, disgust seems to function as an important means to internalize moral prohibitions.

But the question is: should we conclude, therefore, that there is a moral transgression against which disgust is the appropriate reaction?

these cases may not be too frequent, but certainly there are actions that are morally abhorrent acts of extreme injustice and cruelty intentional (Glover 2002). In these cases, disgust emotion does not seem inappropriate in the sense that "fits the evidence."

I think that to decide whether disgust is an appropriate emotion would be necessary to contextualize it, and I mean the fact of whether or not an appropriate response to cultural beliefs local. The acts mentioned Salles, where the disgust seems to be justified, are in fact conduct in violation of the empathic response. In other words, the disgust is inadequate when inhibited or cancel an empathic reaction is desirable. And in the end we are left with an interplay of emotional responses of moral intuitions so different from the traditional discourse ethics rationale.

Finally, I note that the above could be enriched if it included , the contributions of neuroscience. Both empathy as disgust / dislike, like all other neurobiological capacity can be distributed along graded dimensions, surely there is great variability in the brain's ability to generate and experience each of these emotional states. Although are well known deficiencies in the reaction of empathy (psychopathy, narcissism, autism, etc..), there is less research on the neural correlates of the reaction of disgust. However, there are already some studies analyzing, for example, hypersensitivity reaction of disgust in individuals with obsessive-compulsive disorder who dominates the fear of contamination. RE Brady et al.concluyen that:

This article reviews the existing literature for Obsessive Compulsive Disorder (type pollutants) with emphasis on the role of disgust in the etiology and maintenance of this variant of DOC. We propose an updated model for the DOC-based pollution which corresponds to elevated levels of disgust response observed in individuals with this form of DOC.

Taking as its starting point the known neural correlates of these "insights moral "(eg empathy and Prefrontal Cortex Ventromedial / Previous Disgust and the insula cortex) we could, I guess, even plotted along coordinate intersecting dimensions of empathy and anger / disgust. And in the possible combinations and rankings of the four quadrants resulting distribution, for example, individuals conservatives, subjects with obsessive tendencies (perhaps some with high nivles of anger and low levels of empathy), liberal or persons within the autism spectrum and psychotic. Arleen LF Salles

concluded by emphasizing the importance of seeking new ways to shed light on the nature of these complex emotions:

If you want to advance the debate, we must rid ourselves of sacralization or conservative conception of repulsion, we must go beyond the idea that disgust is only a legitimate emotional reaction within a conservative morality. The issue that perhaps we should discuss more carefully if not disgust is an emotion of rejection, because obviously it is-but how such rejection may play a role in a morality based on the basic elements considered essential thinkers like Nussbaum.

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