类别学习和分类运用的神经机制

从类别学习和分类运用(包括非人类对象分类和社会分类)两个方面阐述了分类的神经机制。类别学习主要与新皮层、内侧颞叶、基底神经节、中脑多巴胺能系统有关, 不同类别的学习会激活这些神经系统间不同的连接。对非人类对象分类时, 不同类型、级别、熟悉度及相似度类别分类的神经机制不同, 分类对象的清晰度、类别不确定性会影响分类的神经机制, 在分类进程的不同时段会出现对应的ERP指标。社会分类时个体先注意到外群体再加工内群体, 且对内群体的加工更深, P200和N200是对内、外群体区分的特异性波, 内外群体分类时, 内群体激活梭状回和扣带回后部, 外群体激活杏仁核。文章最后比较了人类和灵长类动物分类神经机制的异同, 并指出社会分类和非人类对象分类神经机制的整合以及人类和灵长类动物分类神经机制的比较是今后研究需要关注的问题。     

‘In human shape to become the very beast!’ – Henry More on animals

ABSTRACT

Animals – both tame and wild, as metaphors and as real presences – populate many of More’s works. In this essay, I show that, from the early Psychodia Platonica to the Divine Dialogues, animals are at the core of key metaphysical issues that reverberate on the levels of psychology and ethics. In particular I discuss three main aspects: (1) the role of animals in More’s critique of atheism, both as safeguard for the body–soul interaction and as proofs of divine providence in nature; (2) the problem of evil in the universe, and how to justify the existence of ‘evil’ animals in particular; (3) the differentiation between animals and humans, especially on the basis of their respective possibility of attaining happiness. In all three cases, I argue that More attempts to ‘tame’ the nature of animals, and yet that he is aware that ‘animality’ remains partly untamed.     

“Our Fellow Creatures”

This paper defends “moral individualism” against various arguments that have been intended to show that membership in the human species or participation in our distinctively human form of life is a sufficient basis for a moral status higher than that of any animal. Among the arguments criticized are the “nature-of-the-kind argument,” which claims that it is the nature of all human beings to have certain higher psychological capacities, even if, contingently, some human beings lack them, and various versions of the idea that there is a special form of life that all human beings share but of which no animal can be a full participant. The paper concludes that none of these arguments succeeds in demonstrating that there are moral reasons to permit animals to be treated less well than members of our own species whose psychological capacities and potential are no higher than those of the animals.     

ANIMALS AS KIN: THE RELIGIOUS SIGNIFICANCE OF MARC BEKOFF'S WORK

Abstract. Although the disciplines of religion and science often may seem to be at cross purposes with each other, some individuals are attempting to bridge the gap, particularly with regard to animals. Cognitive ethologist Marc Bekoff, who studies animals in their natural habitat, has addressed in his work the implications of the findings of animal study for religion and ethics. I provide here an overview of some of his most important ideas for the study of religion and animals. Bekoff argues that the differences between humans and animals are primarily ones of degree rather than kind and that our similarities are greater than our differences‐and that this reality should influence our actions. I explore three issues in particular. First, Bekoff's work, with his view of evolution, challenges the traditional Christian hierarchy of beings. Second, this evolutionary connection needs to move us in the direction of modifying our treatment of animals to make it more ethical. Third, our understanding of and relationship with animals can deepen our own spirituality. Applying some of Bekoff's findings to our religious and ethical understandings of and treatment of animals can move us closer to the peaceable kingdom toward which we all strive.     

Bidding for delayed rewards: Accumulation as delay discounting,delay discounting as regulation,demand functions as corollary

In the accumulation paradigm animals press one manipulandum to accumulate pellets or seconds of access to food, and then press another manipulandum, or run some distance, to collect it. The accumulation may be interpreted as delay discounting, with the animals adjusting the distal amount to compensate for its distance or delay. The amount accumulated before being collected is a linear function of the distance or time that the experimental paradigm stipulates for collecting it. That linear function follows from the Unit‐Price/Unit‐Amount axiom. The inverse of the linear compensation functions gives a delay‐discount hyperbola. The advantages of the accumulation paradigm and analytic framework for delay discounting studies are noted. Compensation functions are then derived from a behavioral regulation model, which generalizes them to contexts where the individual's budget for response cost becomes over‐taxed. In turn, such compensation/regulation models lead directly to representative demand functions. In sum, regulation models provide a theoretical grounding for demand functions, compensation functions, and delay discounting hyperbolas. The parameter that links them is the unit amount k, the slope of the compensation function and of the discount function, the setpoint for consumption in a regulation model, and the ideal quantity consumed at minimal price in a demand analysis.     

Companion Animals and Vulnerable Youth: Promoting Engagement between Youth and Professional Service Providers

Vulnerable youth have fewer social ties as a result of inadequate housing and a lack of social support. It is well established that many of these youth tend to underutilize mental health, medical, and social services. Among marginalized and stigmatized populations, the affirming and nonjudgmental presence of companion animals appears to be important for developing collaborative relationships between youth and professional service providers. This paper reviews literature on the benefits of companion animals for assisting providers in their attempts to help youth find a stable living environment. Recommendations are made for providers considering incorporating therapy animals into their existing services.     

SPECIESISM AND MORAL STATUS

Abstract: Many people believe that all human life is of equal value. Most of them also believe that all human beings have a moral status superior to that of nonhuman animals. But how are these beliefs to be defended? The mere difference of species cannot in itself determine moral status. The most obvious candidate for regarding human beings as having a higher moral status than animals is the superior cognitive capacity of humans. People with profound mental retardation pose a problem for this set of beliefs, because their cognitive capacities are not superior to those of many animals. I argue that we should drop the belief in the equal value of human life, replacing it with a graduated view that applies to animals as well as to humans.     

COGNITIVE DISABILITY AND COGNITIVE ENHANCEMENT

Abstract: This essay explores problems of consistency among commonsense beliefs about the comparative moral status of animals, fetuses, and human beings congenitally endowed with cognitive capacities and potential no higher than those of higher animals. The possibility of genetic cognitive enhancement exacerbates some of these problems, but also offers new resources for understanding the basis of our moral status as inviolable.     

Displacement as trauma and trauma as displacement in the experience of refugees

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections.