Detachment

Author(s):  
Alfonso Troisi

Most of us find social encounters rewarding, especially when we encounter those with whom we are familiar and have built up a relationship. From an evolutionary point of view, this is not surprising; human beings are fundamentally social organisms, and human development and functioning occur within a social context. The origin of individual differences in the capacity to experience social reward is likely to involve a complex interplay of genetic and environmental variables, including genetic variation, early experience and current situational factors. A few individuals seem to lie at the lower extreme of this continuum, experiencing little or no positive feelings during affiliative interactions. This chapter deals with the psychological and behavioral traits that characterize these uncommon individuals and reviews the mechanisms likely to cause their emotional detachment. The chapter then discusses the importance of aversive early experience in promoting an avoidant style of adult attachment and the role of the brain opioid system and genetic polymorphisms in mediating diminished hedonic response to affiliative interactions.

Author(s):  
Helena De Preester

This chapter argues that the most basic form of subjectivity is different from and more fundamental than having a self, and forwards a hypothesis about the origin of subjectivity in terms of interoception. None of those topics are new, and a consensus concerning the homeostatic-interoceptive origin of subjectivity is rapidly growing in the domains of the neurosciences and psychology. This chapter critically explores that growing consensus, and it argues that the idea that the brain topographically represents bodily states is unfit for thinking about the coming about of subjectivity. In the first part, four inherent characteristics of subjectivity are discussed from a philosophical phenomenological point of view. The second part explores whether a model of subjectivity in which interoception maintains its crucial role is possible without relying on topographical representations of the in-depth body, and giving due to the inherent characteristics of subjectivity.


Author(s):  
Ebrahim Oshni Alvandi

One way to evaluate cognitive processes in living or nonliving systems is by using the notion of “information processing”. Emotions as cognitive processes orient human beings to recognize, express and display themselves or their wellbeing through dynamical and adaptive form of information processing. In addition, humans behave or act emotionally in an embodied environment. The brain embeds symbols, meaning and purposes for emotions as well. So any model of natural or autonomous emotional agents/systems needs to consider the embodied features of emotions that are processed in an informational channel of the brain or a processing system. This analytical and explanatory study described in this chapter uses the pragmatic notion of information to develop a theoretical model for emotions that attempts to synthesize some essential aspects of human emotional processing. The model holds context-sensitive and purpose-based features of emotional pattering in the brain. The role of memory is discussed and an idea of control parameters that have roles in processing environmental variables in emotional patterning is introduced.


Philosophy ◽  
2013 ◽  
Author(s):  
Andrea Sauchelli

A great number of works of art, it is commonly claimed, are aesthetically valuable. Some philosophers have even argued that providing an aesthetically pleasing experience is their only proper function. However, some of these artworks display or invite us to adopt an immoral point of view. Even worse, they even seem to make immoral situations delightful and appealing. The following questions thus arise: Does the alleged immorality of these works count as an aesthetic or artistic defect? Can an immoral movie or novel ever be a great example of its kind? In addition to these concerns related to art evaluation, the connection between various forms of art and morality has been investigated by discussing the capacity of works of art to move us emotionally. More specifically, thinkers from different traditions and ages have remarked that works of art are clearly able, first, to stir our emotions in a particularly effective way, and, second, to invite us to act following certain ideas that have been made appealing by their beauty or other aesthetic qualities. Plato was the first in the Western tradition to evaluate in a systematic way whether, as a consequence of the previous considerations, we should supervise the storytellers who are supposed to educate our youth. Other philosophers, from Aristotle to more recent advocates of the value of the humanities, have argued in favor of the positive role that truly great works of art may have in our moral education. Contemporary philosophers are also interested in the role of imagination in fictional immoral contexts (can we engage with immoral works of art and be justified in so doing?). They are also interested in the role played by art in contributing to our well-being and flourishing as human beings. The great majority of recent works on the topic, however, are focused on an assessment of the arguments in favor or against ethical criticism, with a particular emphasis on the criticism of representational works of art. Other issues at the intersection of art and morality are the concept of the obscene, the value of pornography, and censorship.


Author(s):  
Dejan Azdajic

In spite of a commendable proliferation of Muslim-Christian initiatives in recent years, progress has been slow. Islam and Christianity are essentially two rival belief systems each claiming doctrinal and theological superiority. Any serious dialogue that goes deeper into these issues and attempts to discover new hermeneutical bridges inevitably reaches its explanatory limit. In this article, I argue that there may perhaps be new ways to overcome this historic standstill. Borrowing from insights gained from a sociological approach to the study of religion, it becomes evident that it is necessary to distinguish between religion as a set of normative beliefs and the concrete implementation of those beliefs through religious practices. The application of theory into authentic forms of embodied religiosity is the responsibility of believers themselves. They concretize the normative prescriptions through a contextualized, local interpretation that is both pragmatic and meaningful in order to make sense of their everyday lives. To understand religion intellectually, it is necessary to consider its fundamental anthropological dimension. Hence, the study of religion must ultimately include the study of human beings in their natural context and from their point of view. Moreover, I provide evidence that true insight is contingent upon actual participation in the religious practices themselves. Building on this argument, this article suggests that Muslim-Christian relations would significantly benefit from including shared participation in sacred religious performances as part of the strategy for a successful encounter.


2012 ◽  
Vol 13 (3) ◽  
pp. 194-208
Author(s):  
Derrick L. Hassert

Reductionism is usually taken for granted in many areas of science, neuroscience and psychology being no exceptions. It is often assumed as scientific orthodoxy that human behavior can be reduced to “what the brain does” without recourse to a consideration of cognition. Although many philosophers and ethicists may seek to reduce or eliminate the concept of mind, other philosophers and ethicists have continually pointed out the logical inconsistencies of such an approach. Via a discussion of efficient and final causes in Aristotelian philosophy, I seek to argue that the understanding of human beings as rational and social creatures has guided and should continue to guide our approach to the care and treatment of the mentally ill. Observations concerning rational behavior and cognition, by necessity, have provided the benchmarks by which clinicians evaluate the effectiveness of somatic/pharmacological or psychological/ behavioral interventions: Eliminative reductionism is inappropriate in this area. In approaching issues pertaining to the relationship between human cognitive functioning and neural functioning, the distinction between capacity and vehicle will be used. However, the fact that mental and behavioral functioning can alter neuronal functioning (and vice versa) necessitates that those working with the mentally ill need to know both the efficient causes—the vehicles of certain capacities—and the role of the capacities themselves and how they relate to possible final causes in giving explanations for behavior. These issues become more significant when considering the ethics of treatment choice for those with mental disorders.


Author(s):  
Hamideh Abotalebi ◽  
Babak Ebrahimi ◽  
Raziyeh Shahriyari ◽  
Reyhaneh Shafieian

Abstract Adult neurogenesis is the production of new nerve cells in the adult brain. Neurogenesis is a clear example of the neuroplasticity phenomenon which can be observed in most of mammalian species, including human beings. This phenomenon occurs, at least, in two regions of the brain: the subgranular zone of the dentate gyrus in hippocampus and the ventricular zone of lateral ventricles. Numerous studies have investigated the relationship between sex steroid hormones and neurogenesis of adult brain; of which, mostly concentrated on the role of estradiol. It has been shown that estrogen plays a significant role in this process through both classic and non-classic mechanisms, including a variety of different growth factors. Therefore, the objective of this review is to investigate the role of female sex steroids with an emphasis on estradiol and also its potential implications for regulating the neurogenesis in the adult brain.


2016 ◽  
pp. 1348-1367
Author(s):  
Ebrahim Oshni Alvandi

One way to evaluate cognitive processes in living or nonliving systems is by using the notion of “information processing”. Emotions as cognitive processes orient human beings to recognize, express and display themselves or their wellbeing through dynamical and adaptive form of information processing. In addition, humans behave or act emotionally in an embodied environment. The brain embeds symbols, meaning and purposes for emotions as well. So any model of natural or autonomous emotional agents/systems needs to consider the embodied features of emotions that are processed in an informational channel of the brain or a processing system. This analytical and explanatory study described in this chapter uses the pragmatic notion of information to develop a theoretical model for emotions that attempts to synthesize some essential aspects of human emotional processing. The model holds context-sensitive and purpose-based features of emotional pattering in the brain. The role of memory is discussed and an idea of control parameters that have roles in processing environmental variables in emotional patterning is introduced.


Author(s):  
Lucia Ovidia Vreja ◽  
Sergiu Bălan

This chapter presents the role of nature and nurture in shaping the behavior of human beings toward sustainability identifying instances of both dramatic extinctions of species and collapse of entire societies, as well as successful, peaceful, and healthy adaptation of human communities to their environment, in an attempt to presents the imperative conditions necessary for attaining sustainable development. A very long and intriguing history reveals that from the nature's point of view humans are rather destructive, interested in their own short-term survival. Nevertheless, the same long history of human species bears valuable lessons and examples of adaptive behaviors grounded by nurture, and based on these examples, the chapter aims at advancing a new perspective of thinking sustainable development that could lay the foundation of a new education curriculum.


1997 ◽  
Vol 9 (3) ◽  
pp. 203-207
Author(s):  
Masanori Igoshi ◽  

The role of human beings to the computer integrated manufacturing system is to be re-evaluated from the point of view of flexible and agile manufacturing. This paper deals with this issue from the stand point of the smooth communication between human beings and computers with models and images of products and factories in it, and discusses the effectiveness of 3-dimensional models and images with artificial reality for industrial product design and production. It also develops the possibility of the virtual factory with artificial reality and classifies the virtual factory from the view of the concerning styles of human beings to the factory system. This paper unifies human beings and sense-of-presence devices to H, computer and communication to C, and real (physical) objects and world to R, and discusses the four combining types of the virtual factory.


2003 ◽  
Vol 10 (3) ◽  
pp. 238-254 ◽  
Author(s):  
Leyla Dinç

Advances in cloning technology and successful cloning experiments in animals have raised concerns about the possibility of human cloning in recent years. Despite many objections, this is not only a possibility but also a reality. Human cloning is a scientific revolution. However, it also introduces the potential for physical and psychosocial harm to human beings. From this point of view, it raises profound ethical, social and health related concerns. Human cloning would have an impact on the practice of nursing because it could result in the creation of new physiological and psychosocial conditions that would require nursing care. The nursing profession must therefore evaluate the ethics of human cloning, in particular the potential role of nurses. This article reviews the ethical considerations of reproductive human cloning, discusses the main reasons for concern, and reflects a nursing perspective regarding this issue.


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