Gut Microbiota and Metabolome Alterations Associated with Chinese Monks’ Practice

BackgroundThe practices of monks mainly include long-term vegetarianism and meditation, which are likely to fundamentally influence the gut microbiota and fecal metabolites. We aim to study the relationship between the practices of Chinese monks and gut microbiotas and metabolites.MethodsTwenty-four monks and forty-eight omnivorous controls (never meditated) were included. The microbiotas of all samples were profiled by 16S rRNA gene sequencing, and the metabolomes were examined by nontargeted LC–MS metabolomics. Twenty-four monks were divided into the H group and the L group according to the median time of practice, and microbiota and metabolite analyses were carried out in the two groups.ResultsMicrobial communities and metabolites were decreased in monks. Bacteroidetes was increased in monks, while the Firmicutes, Actinobacteria, and Firmicutes/Bacteroidetes ratios were decreased. At the genus level, Faecalibacterium, Lachnospira, Roseburia, norank_f__Lachnospiraceae, etc. were higher in monks, while Blautia, Eubacterium__hallii_group, Bifidobacteria, etc. were lower (all p < 0.05). Most identical KEGG categories in both Tax4Fun and PICRUSt2 were related to metabolism (6/8, 75.0%). Most higher abundance genera were positively correlated with higher abundance metabolites in monks, indicating that intestinal flora significantly affects intestinal metabolic function. Lipids and lipid-like molecules were the major differential metabolites (VIP >2, p < 0.05) in the two groups. L-dopa plays an important role in many metabolic pathways in monks. Prevotella_9 was enriched in the L group, while norank_f__Lachnospiraceae was enriched in the H group. DG (16:0/18:0/0:0) was highly expressed in the H group and participated in sixteen KEGG functional pathways as well as many immune-related KEGG enrichment pathways.ConclusionThe monks' lifestyle practices of vegetarianism and meditation have the potential to modulate human metabolism and function by affecting the gut microbial composition and metabolites. The appropriate practice of monks makes the intestine younger and increases immunity, but long-term practice may cause adverse physical and mental events.

Double Prevention and Mental Causation

<p>Double prevention is often mentioned in the causation literature but is not often discussed in depth. In this thesis my primary goal is to take a deep look at double prevention and evaluate one place it has been put to work. Briefly, a case of double prevention is a case where one event prevents another from preventing a third. While we have strong intuitions that such cases should be causally relevant at least, there is debate over whether they should be counted as fully causal. Sophie Gibb (2013) puts this concept to work by arguing that mental events act as double preventers to physical events. She frames this as an argument against the causal exclusion problem. I propose my own adaption of Gibb’s proposal which does not rest on the controversial premises the original does and as such has a wider appeal.</p>

Double Prevention and Mental Causation

<p>Double prevention is often mentioned in the causation literature but is not often discussed in depth. In this thesis my primary goal is to take a deep look at double prevention and evaluate one place it has been put to work. Briefly, a case of double prevention is a case where one event prevents another from preventing a third. While we have strong intuitions that such cases should be causally relevant at least, there is debate over whether they should be counted as fully causal. Sophie Gibb (2013) puts this concept to work by arguing that mental events act as double preventers to physical events. She frames this as an argument against the causal exclusion problem. I propose my own adaption of Gibb’s proposal which does not rest on the controversial premises the original does and as such has a wider appeal.</p>

Efficacy and safety of medical cannabinoids in children: a systematic review and meta-analysis

Despite the increased use of medical cannabinoids, the efficacy and safety of the treatment among children remain uncertain. The objective was to study the efficacy and safety of medical cannabinoids in children. The search included studies through 11-May-2020. Selection criteria included studies evaluating efficacy and safety outcomes of medical cannabinoids (tetrahydrocannabinol, cannabidiol and other cannabis derivatives) versus control in children, independently assessed by two reviewers. Eight studies were included, all of which are randomized controlled trials. Cannabidiol is associated with 50% reduction in seizures rate (Relative Risk (RR) = 1.69, 95% CI [1.20–2.36]) and caregiver global impression of change (Median Estimated difference = (− 1), 95%CI [− 1.39–(− 0.60)]) in Dravet syndrome, compared to placebo. While cannabidiol was associated with a reduction in reported seizure events (RR = 0.59, 95% CI [0.36–0.97]), no association was found in products contained also tetrahydrocannabinol (RR = 1.35, 95% CI [0.46–4.03]). Higher dose of cannabidiol was associated with decreased appetite (RR = 2.40, 95% CI [1.39–4.15]). A qualitative assessment suggests that medical cannabinoids might be associated with adverse mental events. In conclusion, cannabidiol is associated with clinical improvement in Dravet syndrome. However, cannabidiol is also associated with decreased appetite. Adverse mental events were reported as well, however, more research should be performed to assess well this outcome.

Mechanisms of mindfulness: Evaluating theories and proposing a model

<p>Clinical interest in mindfulness theories and interventions for the treatment of psychological problems such as anxiety and mood disorders has increased dramatically over the last decade. Alongside this interest relatively little attention has been paid to the hypothesised mechanisms of mindfulness that result in a mindfulness state; practice has outstripped the development of a coherent model of the mechanisms. The Decontextualising Model of Mindfulness (DMM) is proposed here to address this gap. The DMM suggests that mindfulness techniques operate to decontextualise mental events from their web of hierarchically organised levels of abstraction and associated meaning, which opens up the cognitive “space” to introduce more adaptive strategies. The DMM is evaluated in terms of its ability to explain existing theories, cognitive-behaviour therapy, and accepted mechanisms of change in psychotherapy. The DMM aims to stimulate deeper understanding of how mindfulness works so that (1) Mindfulness-Based Interventions (MBIs) are more equipped to induce mindfulness states; (2) the origins of psychopathology may be better understood and therefore more effectively treated; and (3) the causes of psychological well-being may be made more clear and therefore more readily enhanced. The research and theoretical literature as well as the current investigation indicate that in particular self-identity and self-compassion are two areas that warrant further investigation.</p>

Mechanisms of mindfulness: Evaluating theories and proposing a model

<p>Clinical interest in mindfulness theories and interventions for the treatment of psychological problems such as anxiety and mood disorders has increased dramatically over the last decade. Alongside this interest relatively little attention has been paid to the hypothesised mechanisms of mindfulness that result in a mindfulness state; practice has outstripped the development of a coherent model of the mechanisms. The Decontextualising Model of Mindfulness (DMM) is proposed here to address this gap. The DMM suggests that mindfulness techniques operate to decontextualise mental events from their web of hierarchically organised levels of abstraction and associated meaning, which opens up the cognitive “space” to introduce more adaptive strategies. The DMM is evaluated in terms of its ability to explain existing theories, cognitive-behaviour therapy, and accepted mechanisms of change in psychotherapy. The DMM aims to stimulate deeper understanding of how mindfulness works so that (1) Mindfulness-Based Interventions (MBIs) are more equipped to induce mindfulness states; (2) the origins of psychopathology may be better understood and therefore more effectively treated; and (3) the causes of psychological well-being may be made more clear and therefore more readily enhanced. The research and theoretical literature as well as the current investigation indicate that in particular self-identity and self-compassion are two areas that warrant further investigation.</p>

Mental Events.

Mental events, changes that take place in the consciousness of the narrated characters or the narrating entity, are an essential theme of narrative works. This book first undertakes a typologization of the procedures by means of which the content of consciousness is represented, as well as outlining the conditions of events and the criteria of eventfulness. Then, classic narrative works from various cultures and epochs – from Parzival and Tristan, through Samuel Richardson and Jane Austen, to Fëdor Dostoevskij and Anton Čexov – are examined in terms of how mental events are shaped in them. The book follows three guiding questions. What philosophy of events and consciousness is expressed in the works? How disposed are different cultures and epochs to eventfulness? To what extent do they allow for the presentation of fundamental mental changes?

Situating allostasis and interoception at the core of human brain function

It is now well known that brain evolution, development, and structure do not respect Western folk categories of mind – that is, the boundaries of those folk categories have never been identified in nature, despite decades of search. Categories for cognitions, emotions, perceptions, and so on, may be useful for describing the mental phenomena that constitute a human mind, but they make a poor starting point for understanding the interplay of mechanisms that create those mental events in the first place. In this paper, we integrate evolutionary, developmental, anatomical, and functional evidence and propose that predictive regulation of the body’s internal systems (allostasis) and modeling the sensory consequences of this regulation (interoception) may be basic functions of the brain that are embedded in coordinated structural and functional gradients. Our approach offers the basis for a coherent, neurobiologically-inspired research program that attempts to explain how a variety of psychological and physical phenomena may emerge from the same biological mechanisms, thus providing an opportunity to unify them under a common explanatory framework that can be used to develop shared vocabulary for theory building and knowledge accumulation.

Mind Causality: A Computational Neuroscience Approach

A neuroscience-based approach has recently been proposed for the relation between the mind and the brain. The proposal is that events at the sub-neuronal, neuronal, and neuronal network levels take place simultaneously to perform a computation that can be described at a high level as a mental state, with content about the world. It is argued that as the processes at the different levels of explanation take place at the same time, they are linked by a non-causal supervenient relationship: causality can best be described in brains as operating within but not between levels. This mind-brain theory allows mental events to be different in kind from the mechanistic events that underlie them; but does not lead one to argue that mental events cause brain events, or vice versa: they are different levels of explanation of the operation of the computational system. Here, some implications are developed. It is proposed that causality, at least as it applies to the brain, should satisfy three conditions. First, interventionist tests for causality must be satisfied. Second, the causally related events should be at the same level of explanation. Third, a temporal order condition must be satisfied, with a suitable time scale in the order of 10 ms (to exclude application to quantum physics; and a cause cannot follow an effect). Next, although it may be useful for different purposes to describe causality involving the mind and brain at the mental level, or at the brain level, it is argued that the brain level may sometimes be more accurate, for sometimes causal accounts at the mental level may arise from confabulation by the mentalee, whereas understanding exactly what computations have occurred in the brain that result in a choice or action will provide the correct causal account for why a choice or action was made. Next, it is argued that possible cases of “downward causation” can be accounted for by a within-levels-of-explanation account of causality. This computational neuroscience approach provides an opportunity to proceed beyond Cartesian dualism and physical reductionism in considering the relations between the mind and the brain.

Personal Identity and Impersonal Ethics

On the Reductionist View, the fact of a person’s existence and that of her identity over time just consist in the holding of certain more particular facts about physical and mental events and the relations between these events. These more particular facts are impersonal—they do not presuppose or entail the existence of any person or mental subject. In Reasons and Persons, Derek Parfit claims that if the Reductionist View is true, then ‘it is … more plausible to focus, not on persons, but on experiences, and to claim that what matters morally is the nature of these experiences’. But why think that the Reductionist View has this implication? As critics such as Robert Adams, David Brink, Mark Johnston, Christine Korsgaard, and Susan Wolf have suggested, it is not clear why the Reductionist View should have any implications regarding the moral importance of persons. This chapter argues that in contrast to Non-reductionist views, Psychological Reductionism, a version of the Reductionist View that assumes a psychological criterion of personal identity, supports the kind of impersonal moral outlook that Parfit describes.