On Bourbaki’s axiomatic system for set theory

In this paper we study the axiomatic system proposed by Bourbaki for the Theory of Sets in the Éléments de Mathématique. We begin by examining the role played by the sign \(\uptau \) in the framework of its formal logical theory and then we show that the system of axioms for set theory is equivalent to Zermelo–Fraenkel system with the axiom of choice but without the axiom of foundation. Moreover, we study Grothendieck’s proposal of adding to Bourbaki’s system the axiom of universes for the purpose of considering the theory of categories. In this regard, we make some historical and epistemological remarks that could explain the conservative attitude of the Group.     

Brain lateralization of complex movement: Neuropsychological evidence from unilateral stroke

Complex movement (CM) refers to the representation of a goal-oriented action and is classified as either transitive (use of tools) or intransitive (communication gestures). Both types of CM have three specific components: temporal, spatial, and content, which are subdivided into specific error types (SET). Since there is debate regarding the contribution of each brain hemisphere for the types of CM, our objective was to describe the brain lateralization of components and SET of transitive and intransitive CM. We studied 14 patients with a left hemisphere stroke (LH), 12 patients with a right hemisphere stroke (RH), and 16 control subjects. The Florida Apraxia Screening Test-Revised (FAST-R, Rothi et al., 1988) was used for the assessment of CM. Both clinical groups showed a worse performance than the control group on the total FAST-R and transitive movement scores (p < 0.001). Failures in Spatial and Temporal components were found in both clinical groups, but only LH patients showed significantly more Content errors (p < 0.01) than the control group. Also, only the LH group showed a higher number of errors for intransitive movements score (p = 0.017), due to lower scores in the content component, compared to the control group (p = 0.04). Transitive and intransitive CMs differ in their neurocognitive representation; transitive CM shows a bilateral distribution of its components when compared to intransitive CM, which shows a preferential left hemisphere representation. This could result from higher neurocognitive demands for movements that require use of tools, compared with more automatic communication gestures.     

Cultural and communicative memories: contrasting Argentina’s 1976 coup d’état and the 2001 economic-political-social crisis

Studies on collective memory have recently addressed the distinction between cultural and communicative memory as a way to understand how the source of a memory affects its structure or form. When a groups’ memory is mediated by memorials, documentaries or any other cultural artifacts, collective memory is shaped by cultural memory. When it is based mostly in communication with other people, its source is communicative memory. We address this distinction by studying two recent events in Argentinean history: the 2001 economic-political-social crisis (communicative memory) and the 1976 coup (cultural memory). We also examine the political ideology and the type of memory involved in collective memory. The memory of the studied events may occur during the lifetime of the rememberer (Lived Memory) or refer to distant events (Distant Memory). 100 participants responded to a Free Recall task about the events of 2001 in Argentina. Narrative analysis allowed comparing these recalls with our 1976 study. Results show: 1) Cultural memories are more contextualised, more impersonal and less affective. 2) Communicative memories are more personal and affective. Study shows how collective memory form changes when it has a different prevalent source.     

Adolescents’ neural response to social reward and real-world emotional closeness and positive affect

Feeling emotionally close to others during social interactions is a ubiquitous and meaningful experience that can elicit positive affect. The present study integrates functional magnetic resonance imaging (fMRI) and ecological momentary assessment (EMA) to investigate whether neural response to social reward (1) is related to the experience of emotional closeness and (2) moderates the association between emotional closeness and positive affect during and following social interactions. In this study, 34 typically developing adolescents (ages 14–18 years) completed a social-reward fMRI task, a monetary-reward fMRI task, and a 2-week EMA protocol regarding their social and affective experiences. Adolescents with greater right posterior superior temporal sulcus/temporoparietal junction (pSTS/TPJ) response to social reward reported greater mean momentary emotional closeness. Neural response to social reward in the right pSTS/TPJ moderated how strongly momentary emotional closeness was associated with both concurrent positive affect and future peak happiness, but in different ways. Although emotional closeness had a significant positive association with concurrent positive affect among adolescents at both high and low right pSTS/TPJ response based on a follow-up simple slopes test, this association was stronger for adolescents with low right pSTS/TPJ response. In contrast, emotional closeness had a significant positive association with future peak happiness among adolescents with high right pSTS/TPJ response, but not among those with low right pSTS/TPJ response. These findings demonstrate the importance of neural response to social reward in key social processing regions for everyday experiences of emotional closeness and positive affect in the context of social interactions.     

Is the body represented in everyday bodily activities?

There seem to be good reasons to think that there must be body representations or some kind of body content required for riding a bike or grabbing a cup of coffee. However, when I ride a bike or grab a cup of coffee, am I just representing the bike and the cup? Or am I actually also representing my body and bodily movements? The thesis of this paper is that the body not only figures in the content that guides everyday activities but that it must. How is this possible? Exactly what elements of the subject’s body can be said to figure in this content? I will proceed in three steps: in the first, I bring together the conceptual resources that seem to be required; in the second, I discuss a couple of proposals about how to link the notion of affordance and the topic of bodily representations, arguing that they are misguided; finally, I propose a view according to which the body’s physical and spatial properties are an unavoidable part of the content that guides everyday activities.     

Correction to: From aesthetics to ethics: Testing the link between an emotional experience of awe and the motive of quixoteism on (un)ethical behaviour

Motivation and Emotion -     

Sacred plants and visionary consciousness

Botanical preparations used by shamans in rituals for divination, prophecy, and ecstasy contain widely different psychoactive compounds, which are incorrectly classified under a single denomination such as “hallucinogens,” “psychedelics,” or “entheogens.” Based on extensive ethnopharmacological search, I proposed a psychopharmacological classification of magic plants in 1979. This paper re-evaluates this taxonomy in the context of consciousness research. Several groups of psychodysleptic magic plants are proposed: (1) hallucinogens—psilocybin mushrooms, mescaline cacti, dimethyltryptamine snuffs, and the synthetic ergoline lysergic acid diethylamide induce strong perceptual changes, affective intensification, and cognitive enhancement. Their ethnobotanical uses include long lasting divination rituals, prophecy, and sacramental practice. (2) Trance-inducers—ergoline Convolvulaceae and South American Banisteriopsis produce quietness, abstraction, lethargy, mild sensorial and cognitive changes, and salient visual imagery changes used in trance rituals and specific divination practices. (3) Cognodysleptics—marijuana (tetrahydrocannabinol) and other terpene-containing plants induce changes in thought, imagination, and affective functions and are used in short-term divination or oneiromancy. (4) Deliriants—tropane-containing Solanaceae, wild tobacco, and Amanita muscaria (muscimol) induce a delirium characterized by dim and clouded consciousness, stupor, confusion, disorientation, perception distortion, difficulties in recollection, anxiety, irritability, excitation, and behavioral disorganization employed in sorcery, purification, or exorcism rituals. The core mental effects required for a drug to be used in shamanistic rituals include light-headedness, enhanced imagery, and experience intensification. This constellation was the reason why, in his classification of psychoactive compounds, the pioneer German psychopharmacologist Louis Lewin established in 1924 a group of drugs under the appropriate name of Phantastica.     

Spanish drivers' beliefs about speed. Speeding is a major issue of road safety

Extending and updating our knowledge concerning drivers' motivational and cognitive processes is of essential importance if we are to apply policies with long-lasting effects. This study presents data from a representative national survey analyzing the Spanish drivers' beliefs about speed, the risks of speeding, the degree of violation of speed-limits and the reasons for speeding. Results indicate that Spanish drivers rate speeding as a serious offence, yet not among the most dangerous ones. All in all, they claim to comply mostly with the speed limits. However, some interesting violation patterns emerge: observance is lower for generic speed limits according to road type (vs. specific limits shown by certain road signs), and particularly in motorways (vs. single carriageways and urban areas). Risk perception and reasons for speeding emerge as the main factors predicting the levels of speed violations reported. Results suggest that any effective intervention strategy should consider such factors, namely the link between speed, road safety, and drivers' specific reasons for speeding.     

Interpersonal Psychotherapy for Co-occurring Depression and Chronic Pain

Up to 37% of individuals experience chronic pain during their lifetimes. Approximately one-fourth of primary care patients with chronic pain also meet criteria for major depression. Many of these individuals fail to receive psychotherapy or other treatment for their depression; moreover when they do, physical pain is often not addressed directly. Women, socioeconomically disadvantaged individuals, African Americans and Latinos all report higher rates of pain and depression compared to other groups. This article describes a version of Interpersonal Psychotherapy tailored for patients with comorbid depression and chronic pain, Interpersonal Psychotherapy for Depression and Pain (IPT-P). While IPT-P potentially could be delivered to many different patient populations in a range of clinical settings, this article focuses on its delivery within primary care settings for socioeconomically disadvantaged women. Adaptations include a brief 8-session protocol that incorporates strategies for anticipating barriers to psychotherapy, accepting patients' conceptualization of their difficulties, encouraging patients to consider the impact of their pain on their roles and relationships, emphasizing self-care, incorporating pain management techniques, and flexible scheduling. In addition, IPT-P is designed as an adjunct to usual medical pain treatment, and seeks to engage non-treatment seeking patients in psychotherapy by focusing on accessibility and relevance of the intervention to concerns common among patients with pain. Identifying patients with comorbid depression and chronic pain and offering IPT-P as a treatment option has the potential to improve clinical outcomes for individuals with depression and chronic pain.