Poor vigilance affects attentional orienting triggered by central uninformative gaze and arrow cues

Behaviour and neuroimaging studies have shown that poor vigilance (PV) due to sleep deprivation (SD) negatively affects exogenously cued selective attention. In the current study, we assessed the impact of PV due to both partial SD and night-time hours on reflexive attentional orienting triggered by central un-informative eye-gaze and arrow cues. Subjective mood and interference performance in emotional Stroop task were also investigated. Twenty healthy participants performed spatial cueing tasks using central directional arrow and eye-gaze as a cue to orient attention. The target was a word written in different coloured inks. The participant’s task was to identify the colour of the ink while ignoring the semantic content of the word (with negative or neutral emotional valence). The experiment took place on 2 days. On the first day, each participant performed a 10-min training session of the spatial cueing task. On the second day, half of participants performed the task once at 4:30 p.m. (BSL) and once at 6:30 a.m. (PV), whereas the other half performed the task in the reversed order. Results showed that mean reaction times on the spatial cueing tasks were worsened by PV, although gaze paradigm was more resistant to this effect as compared to the arrow paradigm. Moreover, PV negatively affects attentional orienting triggered by both central un-informative gaze and arrow cues. Finally, prolonged wakefulness affects self-reported mood but does not influence interference control in emotional Stroop task.     

Shi‘i Islamic cosmopolitanism and the transformation of religious authority in Senegal

Senegalese “conversion” to Shi‘i Islam resulted from cosmopolitan interactions with West Africa’s resident Lebanese population and Iranian revolutionary ideologies. Shi‘i advocates spread their religious convictions through teaching, conferences, holiday celebrations, and media publicity. Key to their success are libraries full of Arabic and French texts from Iran and Lebanon. Inherent in Islamic education is the authority bestowed on those who are knowledgeable, and with the spread of religious knowledge through books, media, and the Internet comes a broadening of the scope of religious authority and resulting conflict with or accommodation of old political communities. Senegalese converts to Shi‘i Islam use their literacy in Arabic and individually acquired libraries of Islamic legal books to bypass the authority of Sufi marabouts. Some keep their feet in both Sunni and Shi‘i worlds, and their ability to compare religious texts of both traditions wins them disciples. Shi‘i minorities claim autochthony and authenticity in Senegal through narrating revisionist historical accounts of the spread of (Shi‘i) Islam to Africa. Conferences commemorating the martyrdom of Imam Husayn during the Shi‘i mourning period in the month of Muharram target Sufi Muslims who also love the family of the Prophet. Shi‘i leaders skillfully detach this foreign religious ideology from Middle Eastern politics and make this branch of Islam relevant to Senegalese through establishing religious centers as NGOs, which work to bring health care and economic development to neighborhoods in the name of Shi‘i Islam.     

Source monitoring and suggestibility to misinformation: adult age‐related differences

We compared young and older adults' source monitoring performance on an explicit source identification test using the misinformation paradigm. Several age‐related differences in source memory were demonstrated: (a) older adults were more likely than were young adults to say that they saw information that was actually only suggested to them; (b) older adults were more confident in their false memories than were young adults; (c) older adults were less confident in their accurate memory for the source of information than were young adults. Together, the data suggest that older adults either lacked or failed to use helpful diagnostic source information (e.g. perceptual details or temporal information), and that their confidence in their false memories reflected an over‐weighting of semantic information. Copyright © 2002 John Wiley & Sons, Ltd.     

Singularity and consciousness: A neuropsychological contribution

In common sense experience based on introspection, consciousness is singular. There is only one ‘me’ and that is the one that is conscious. This means that ‘singularity’ is a defining aspect of ‘consciousness’. However, the three main theories of consciousness, Integrated Information, Global Workspace and Recurrent Processing theory, are generally not very clear on this issue. These theories have traditionally relied heavily on neuropsychological observations and have interpreted various disorders, such as anosognosia, neglect and split-brain as impairments in conscious awareness without any reference to ‘the singularity’. In this review, we will re-examine the theoretical implications of these impairments in conscious awareness and propose a new way how to conceptualize consciousness of singularity. We will argue that the subjective feeling of singularity can coexist with several disunified conscious experiences. Singularity awareness may only come into existence due to environmental response constraints. That is, perceptual, language, memory, attentional and motor processes may largely proceed unintegrated in parallel, whereas a sense of unity only arises when organisms need to respond coherently constrained by the affordances of the environment. Next, we examine from this perspective psychiatric disorders and psycho-active drugs. Finally, we present a first attempt to test this hypothesis with a resting state imaging experiment in a split-brain patient. The results suggest that there is substantial coherence of activation across the two hemispheres. These data show that a complete lesioning of the corpus callosum does not, in general, alter the resting state networks of the brain. Thus, we propose that we have separate systems in the brain that generate distributed conscious. The sense of singularity, the experience of a ‘Me-ness’, emerges in the interaction between the world and response-planning systems, and this leads to coherent activation in the different functional networks across the cortex.