Atypical Neuropsychological Profile in a Boy with 22q11.2 Deletion Syndrome Keywords:

In this article the general and specific cognitive impairments of the boy R.H. with a de novo deletion 22q11.2 are described. His full-scale IQ was 73, and he obtained only slightly better verbal than non-verbal subtest scores. Neuropsychological assessment revealed specific impairments in perceptual categorization of objects presented suboptimal, matching of unfamiliar faces, and verbal learning and memory. In contrast, he performed in accordance with his intelligence level on other visual perceptual tasks, on non-verbal learning and memory tasks, and on attention tasks. Voxel-wise statistical comparison of a high-resolution T1-weighted magnetic resonance image of R.H’s brain with similar images obtained from 14 normal control children revealed as major abnormalities a reduction of the right inferior parietal and superior occipital lobe, and a bilateral reduction of deep white matter behind the inferior frontal gyrus. These cognitive impairments and MRI abnormalities are not commonly described in 22q11.2 Deletion Syndrome and may indicate a larger heterogeneity in the neurocognitive phenotype than currently evidenced. At least in this boy the microdeletion seems to have interfered with the development and functioning of particular neural subsystems, while the structure and functioning of other subsystems was left intact.     

No,one should not believe all truths

In a recent paper, Alexander Greenberg defends a truth norm of belief according to which if one has some doxastic attitude towards p, one ought to believe that p if and only if p is true (da). He responds, in particular, to the ‘blindspot’ objection to truth norms such as da: in the face of true blindspots, such as it is raining and nobody believes that it is raining, truth norms such as da are unsatisfiable; they entail that one ought to believe p, but if one does believe p, they entail that it is not the case that one ought to believe p. In this paper, it is argued that Greenberg’s response to the blindspot objection is unsatisfactory.     

Graced Life After All? Terrorism and Theology on July 22, 2011

On the afternoon of July 22, 2011, a white Norwegian killed seventy‐seven people in and around Oslo. A majority of those killed where Social Democratic youth, camping on the island of Utøya. Dressed as a Norwegian policeman, Anders Behring Breivik took the ferry over to the island and shot sixty‐nine children with a pistol and a semi‐automatic gun. The weapons were carved with Rune names and dedicated to Thor and Odin, the war gods in Norse mythology. About ninety minutes before the attacks, Breivik had published a 1,500‐page manifesto on the Internet, urging radical nationalists in Europe to defend Christianity by fighting back Islamic migration, multiculturalism, and feminism. I propose to analyze how a new project linking “Christian and pagan” was launched through the Oslo massacres. I also make a distinction between the sacrificial aspects of a bloody massacre, and the non‐bloody acts of love that manifested among surviving youth at Utøya, and ask if these contrary acts express, or at least involve, two radically different ways of doing religion.