上皮间质转化与胆管癌

上皮间质转化（EMT）是指上皮细胞失去原来的极性,转变为间质细胞的现象。在这个过程中,上皮细胞的标志物E-钙黏蛋白表达下调、间质细胞标志物波形蛋白表达上调,因此也称其为上皮间质转变的重要标志及特征。上皮间质转化参与了多种恶性肿瘤的生长、侵袭和转移。胆管癌是肝胆恶性肿瘤中恶性程度极高的肿瘤,其临床症状表现的较晚,大多数情况下已失去了手术的最佳治疗机会。如何认识胆管癌的发展过程,并寻找早期的预警指标,对于胆管癌患者来说EM T 的发生以上皮细胞标志物的减少、间质细胞的表型增加为特征,严重影响着胆管癌患者的肿瘤进展过程及预后,对EM T 的研究将有助于寻找新的抗癌靶点。     

The update of semantic memories in amnestic mild cognitive impairment

It is still controversial to what extent neocortical consolidated memories are susceptible of change by processes of reconsolidation and transformation throughout experience, and whether the medial temporal lobes are necessary for this update of semantic consolidated memories, as they are for episodic remembering. We hypothesize that patients with amnestic mild cognitive impairment (aMCI) who have deficits in episodic memory may also have difficulties in updating information on added new features of objects. Sixteen participants with aMCI and 20 healthy control participants performed a semantic word-to-picture task, in which they were asked to identify as belonging to a given semantic category NEW objects, that have incorporated novel features, as well as OLD items, semantically and visually SIMILAR items and UNRELATED items. Patients with aMCI made a greater percentage of errors than healthy controls. Participants globally made greater percentages of errors in difficult types of items, namely NEW and SIMILAR, as compared to easier ones, OLD and UNRELATED. Importantly, an item by diagnostic group interaction effect was observed, and post hoc analysis showed that patients with aMCI made a higher percentage of errors than controls in NEW items only. In conclusion, patients with aMCI had a particular difficulty in identifying the NEW items of the word-to-picture task as compared to the control participants, supporting the concept of a flexible and dynamic conceptual knowledge system, involving the update of semantic memories and the integration of new attributes in a constant transformation process, which is impaired in these patients.     

Continued relevance of Dante Alighieri’s Comedy that transformed the soul and the culture

Abstract

The following essay is a modified version of an invited presentation given in Florence, Italy in May 2017. It builds on and extends some of the previous psychoanalytic and multidisciplinary studies of Dante’s Divine Comedy as a “psychoanalysis of the Middle Ages” that greatly contributed to the incipient changes of the cultural episteme. The paper will explore and elaborate the continued relevance of Dantian proto-psychoanalytic insight into the complex role of regression, destruction, transgression, and conflict in generating growth, expansion, and creativity, and the ways in which ethics and erotics intertwine in a complex path towards unity, within the context of his multivocal presubjective, intrasubjective, and intersubjective inquiry leading to psychic reorganization. The liminal nature of Dante’s poetry, extending the symbolic and representational range in a way unprecedented in the vernacular literature of his time, vivifying and representing what is traditionally thought of as beyond representation, will also be considered in terms of its relevance to the contemporary psychoanalytic discourse.     

The selective action of Cfunc control

According to relational frame theory Cfunc stimuli select which stimulus properties are transformed via derived stimulus relations. To date there has been no demonstration of the selective action of Cfunc control. We provide an analysis of the requirements for such a demonstration, and describe the results from four experiments employing a paradigm consistent with these requirements. We employed a paradigm based on virtual car races. The paradigm had two components: i) a sample racecar screen which showed the performance of a sample racecar, and used experimentally engineered symbols to communicate how the performance of each real racecar would compare with that of the sample racecar, and ii) a car race screen showing other racecars race. Two symbols were established as Crels for the relations of same and different, and two symbols were established as Cfuncs for the functional properties of speed and direction. The results from these experiments demonstrate Cfunc stimuli can select which functions transform via derived stimulus relations, a central component of relational frame theory. The study has implications for the study of relational responding in complex settings and for applied work aimed at refining repertoires of relational responding.     

Sex differences in confidence influence patterns of conformity

Lack of confidence in one's own ability can increase the likelihood of relying on social information. Sex differences in confidence have been extensively investigated in cognitive tasks, but implications for conformity have not been directly tested. Here, we tested the hypothesis that, in a task that shows sex differences in confidence, an indirect effect of sex on social information use will also be evident. Participants (N = 168) were administered a mental rotation (MR) task or a letter transformation (LT) task. After providing an answer, participants reported their confidence before seeing the responses of demonstrators and being allowed to change their initial answer. In the MR, but not the LT, task, women showed lower levels of confidence than men, and confidence mediated an indirect effect of sex on the likelihood of switching answers. These results provide novel, experimental evidence that confidence is a general explanatory mechanism underpinning susceptibility to social influences. Our results have implications for the interpretation of the wider literature on sex differences in conformity.     

The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

Response To Jason Springs

Jason Springs’s Healthy Conflict in Contemporary American Society is a masterful attempt to practice productive conflict and democratic dialogue in the face of static antagonisms and deep-seated divisions. In my response, I underscore Springs’s insistence on mediating between the moral imagination of Richard Rorty and the prophetic critique of Cornel West. For the author of Healthy Conflict, any hope in the survival of democracy relies on balancing critique of domination with constructive proposals for a more just and equitable world. On the one hand, Springs rejects any strong distinction between moral imagination and socio-political critique; in fact, he argues for their intertwinement, especially in the work of West. At the same time, there are moments when he suggests an opposition between expanding the moral imagination and engaging in the critical enterprise, especially as he identifies the limits in Foucault regarding normativity and democratic struggle. I respond to this slippage by arguing that Foucault, and critical theory more broadly, open up possibilities for rethinking ethics, politics, and our relationship to the violence that sustains the order of things.     

EXPERIENCING THE WORLD AS THE EVOLVED IMAGE OF GOD: RELIGION IN THE CONTEXT OF SCIENCE

Religion must be seen as the result of the learning processes of humanity, as they manifest themselves in human interaction with and experience of reality. Such interaction depends on knowledge that provides the basis for practices of orientation and transformation. Religion as part of human culture provides resources for identifying lasting significance of experience in light of what appears to be ultimate conditions for a good and flourishing life. Thus, it is also possible to understand human distinctiveness as manifest in the dynamic practices in which humans participate, and of which religious practices are part. Therefore, it is not specific attributes that make humans distinct from other species but how they engage these in relation to the various experiential dimensions and ascribe significance to some of these in light of what they understand as ultimate sources of orientation and transformation.     

Mental rotation of cubes with a snake face: The role of the human-body analogy revisited

ABSTRACT

Previous research has demonstrated repeatedly that the mental rotation of human-like objects can be performed more quickly than the mental rotation of abstract objects (a body analogy effect). According to existing accounts, the body analogy effect is mediated by projections of one’s own body axes onto objects (spatial embodiment), and the mental emulation of the observed body posture (motoric embodiment). To test whether motoric embodiment facilitates the mental rotation of human-like objects, we conducted an experiment using a snake-like object that had its own body axes but would be difficult to emulate. Twenty-four participants performed the mental rotation of snake-shaped cubes with or without a snake face as well as human-shaped cubes with or without a human face. Results showed that the presence of a face increased mental rotation speeds for both human-shaped and snake-shaped cubes, confirming both the human-body and snake analogy effects. More importantly, the snake analogy effect was equal to the human-body analogy effect. These findings contradict the motoric embodiment account and suggest that any object that can be regarded as a unit facilitates holistic mental rotation, which in turn leads to improved performance.     

Mental Rotation in False Belief Understanding

This study examines the spontaneous use of embodied egocentric transformation (EET) in understanding false beliefs in the minds of others. EET involves the participants mentally transforming or rotating themselves into the orientation of an agent when trying to adopt his or her visuospatial perspective. We argue that psychological perspective taking such as false belief reasoning may also involve EET because of what has been widely reported in the embodied cognition literature, showing that our processing of abstract, propositional information is often grounded in concrete bodily sensations which are not apparently linked to higher cognition. In Experiment 1, an agent placed a ball into one of two boxes and left. The ball then rolled out and moved either into the other box (new box) or back into the original one (old box). The participants were to decide from which box they themselves or the agent would try to recover the ball. Results showed that false belief performance was affected by increased orientation disparity between the participants and the agent, suggesting involvement of embodied transformation. In Experiment 2, false belief was similarly induced and the participants were to decide if the agent would try to recover the ball in one specific box. Orientation disparity was again found to affect false belief performance. The present results extend previous findings on EET in visuospatial perspective taking and suggest that false belief reasoning, which is a kind of psychological perspective taking, can also involve embodied rotation, consistent with the embodied cognition view.