Cannabis increases susceptibility to false memory.

From Kloft et al.:  

Significance

This unique randomized, double-blind, placebo-controlled trial examined the susceptibility to false memories under the influence of cannabis, using a basic (DRM) and two applied (misinformation) paradigms. We used a highly powered experimental design, allowing us to test acute and residual drug effects. To achieve high reproducibility and ecological validity, the misinformation paradigms included an eyewitness and a perpetrator scenario, presented in a virtual-reality environment. We show across different paradigms that cannabis consistently increases susceptibility to false memories. The results have implications for police, legal professionals, and policymakers with regard to the treatment of cannabis-intoxicated witnesses and suspects and the validity of their statements.

Abstract

With the growing global acceptance of cannabis and its widespread use by eyewitnesses and suspects in legal cases, understanding the popular drug’s ramifications for memory is a pressing need. In a double-blind, randomized, placebo-controlled trial, we examined the acute and delayed effects of Δ9-tetrahydrocannabinol (THC) intoxication on susceptibility to false memory in 64 healthy volunteers. Memory was tested immediately (encoding and retrieval under drug influence) and 1 wk later (retrieval sober). We used three different methods (associative word lists and two misinformation tasks using virtual reality). Across all methods, we found evidence for enhanced false-memory effects in intoxicated participants. Specifically, intoxicated participants showed higher false recognition in the associative word-list task both at immediate and delayed test than controls. This yes bias became increasingly strong with decreasing levels of association between studied and test items. In a misinformation task, intoxicated participants were more susceptible to false-memory creation using a virtual-reality eyewitness scenario and virtual-reality perpetrator scenario. False-memory effects were mostly restricted to the acute-intoxication phase. Cannabis seems to increase false-memory proneness, with decreasing strength of association between an event and a test item, as assessed by different false-memory paradigms. Our findings have implications for how and when the police should interview suspects and eyewitnesses.

Sam Harris' "Waking Up" wakes up Deric's MindBlog

Over the past few months I have gone back to school by doing the entire sequence of lectures and exercises presented by two mindfulness meditation apps. The first of these these, the HealthyMinds App, I have mentioned in a previous post. It derives from a collaborative effort at the Center for Healthy Minds at the University of Wisconsin, headed by my former colleague Richard Davidson. It is a friendly, approachable, lite version of material covered with greater intellectual depth by the second App, Waking Up, which is done by author Sam Harris and based on his book titled "Waking Up - A Guide to Spirituality Without Religion." I became much more immersed in Harris' program, finishing all of the mini-lectures or 'lessons' and the 50 guided 10 minute exercises. Harris' presentation was a catalyst for me, allowing the material I have been writing about since my 2002 I-Illusion web/lecture to actually gel into place as lived daily experience.

Below I pass on an idiosyncratic sampling of clips or paraphrases of material from Harris' exercises, lectures, and book. For some readers there might be a flash of recognition, for others the following might make no sense at all.

The pronoun I is the name that most of us put to the sense that we are the thinkers of our thoughts and the experiencers of our experience. It is the sense that we have of possessing (rather than of merely being) a continuum of experience...this feeling is not a necessary property of the mind...the experience of being a self can be selectively interfered with...people can report losing their sense of self to one or another degree

...the present centered expanded awareness that is seeing or feeling fear, anger suffering or pain  is not fear, anger suffering or pain. The same is true for happiness, joy, contentment. It is not these things but the calm presence that surrounds them. 

What do you take yourself to be in this moment? Is it the sensation of your face? Or your head?  Resolve that these too are appearances in consciousness, consciousness is prior to them, a mere witness of them.  Fall back into that position, being the screen on which the movie of your life is being played...This introduces a new capacity to respond differently to experiences. To notice first what it is you are experiencing, and then to introduce an option beyond merely reacting, being captured by the next thought that rises in consciousness.

...rest as that condition in which everything is just appearing...Feel the energy of your body, notice how sounds appear and disappear.  And let your mind be like a mirror. It doesn’t move to reflect what is in it. Everything simply appears on its surface... Now, periodically, gently, don’t make a struggle, look for the one who is noticing. And in that first moment of turning, see if you can observe what noticing is like. What is hearing like in the first instance of looking for the one who is hearing? What is sensing of breath like if you look for the seat of attention?

..There is no state that you are producing that by definition excludes any other experience. A goal is to make features of consciousness obvious, so that they can be obvious in other moments of your life.Your mind is always with you, practice develops a range of insights into what it’s like before it becomes cluttered by concepts, and judgements, and reactions, and other contractions in consciousness.

Kindle a negative feeling, bore into it with your attention, feel it as closely as possible, its energy. This kind of attention robs it of meaning.  It is simply an appearance in consciousness at this moment. How could this arising in feeling be what you are? You are simply noticing it. And it passes away on its own...the half life of any negative mental space is remarkably short.  And just noticing that, apart from any insight you might have into the nature of consciousness, can be freeing.  

It’s almost like you’re watching a film, and consciousness is both the screen and the light projected, the entire substance of experience. The sense that there is a self, a seat of attention, a subject in the middle of experience, that is yet another appearance on the screen, that’s part of the movie. That is part of what is being experienced and what may yet be witnessed from the point of view of open awareness. 

...consciousness is different. It appears to have no form at all, because anything that would give it form must arise within the field of consciousness. Consciousness is simply the light by which the contours of mind and body are known. It is that which is aware of feelings such as joy, regret, amusement, and despair. It can seem to take their shape for a time, but it is possible to recognize that it never quite does. Once one recognizes the selflessness of consciousness, the practice of meditation becomes just a means of getting more familiar with it. The goal, thereafter, is to cease to overlook what is already the case.…we can directly experience that consciousness is never improved or harmed by what it knows. Making this discovery, again and again, is the basis of spiritual life.

Everything we take ourselves to be at the level of our subjectivity—our memories and emotions, our capacity for language, the very thoughts and impulses that give rise to our behavior—depends upon distinct processes that are spread out over the whole of the brain. Many of these can be independently interrupted or extinguished. The sense, therefore, that we are unified subjects—the unchanging thinkers of thoughts and experiencers of experience—is an illusion. The conventional self is a transitory appearance among transitory appearances, and it vanishes when looked for. We need not await any data from the lab to say that self-transcendence is possible. And we need not become masters of meditation to realize its benefits. It is within our capacity to recognize the nature of thoughts, to awaken from the dream of being merely ourselves and, in this way, to become better able to contribute to the well-being of others.

Harris notes a motivation for his writing on spirituality and self transcendence:

Spirituality remains the great hole in secularism, humanism, rationalism, atheism, and all the other defensive postures that reasonable men and women strike in the presence of unreasonable faith. People on both sides of this divide imagine that visionary experience has no place within the context of science—apart from the corridors of a mental hospital. Until we can talk about spirituality in rational terms—acknowledging the validity of self-transcendence—our world will remain shattered by dogmatism. This book has been my attempt to begin such a conversation.

  (I should mention that a few users of the Waking Up App have found the exercises to be disorienting and stressful, and the App contains a fascinating two hour discussion between Harris and Willoughby Britton and Jarred Lindahl, who have done research on 'The Dark Side of Meditation.' A google search on their names will take you to their publications on this issue.)

Using your brain's functional connectivity to track psychiatric symptoms and treatments.

Sylvester et al. propose examining the functional connectivity of the amygdala as a substrate for precision psychiatry. Their work provides a detailed framework of amygdala–cortical interactions that can be used as a foundation for models relating aberrations in amygdala connectivity to psychiatric symptoms in individual patients.  

Significance

Disrupted functional connectivity of the amygdala may be central to mental illness. Yet, little is known about the functional connectivity of the amygdala in individuals, limiting our ability to understand and treat amygdala dysconnectivity in individual patients. Here, we divide the amygdala into three subdivisions in each of 10 individuals and define connectivity patterns using 5 h of fMRI data per person. We demonstrate that, across individuals, each of the three amygdala subdivisions occupies a roughly consistent location and exhibits consistent functional connectivity with specific cortical functional networks: One to the default mode network, another to the dorsal attention network, and a third without preferential connectivity.

Abstract

The amygdala is central to the pathophysiology of many psychiatric illnesses. An imprecise understanding of how the amygdala fits into the larger network organization of the human brain, however, limits our ability to create models of dysfunction in individual patients to guide personalized treatment. Therefore, we investigated the position of the amygdala and its functional subdivisions within the network organization of the brain in 10 highly sampled individuals (5 h of fMRI data per person). We characterized three functional subdivisions within the amygdala of each individual. We discovered that one subdivision is preferentially correlated with the default mode network; a second is preferentially correlated with the dorsal attention and fronto-parietal networks; and third subdivision does not have any networks to which it is preferentially correlated relative to the other two subdivisions. All three subdivisions are positively correlated with ventral attention and somatomotor networks and negatively correlated with salience and cingulo-opercular networks. These observations were replicated in an independent group dataset of 120 individuals. We also found substantial across-subject variation in the distribution and magnitude of amygdala functional connectivity with the cerebral cortex that related to individual differences in the stereotactic locations both of amygdala subdivisions and of cortical functional brain networks. Finally, using lag analyses, we found consistent temporal ordering of fMRI signals in the cortex relative to amygdala subdivisions. Altogether, this work provides a detailed framework of amygdala–cortical interactions that can be used as a foundation for models relating aberrations in amygdala connectivity to psychiatric symptoms in individual patients.

Why are teenagers so unpredictable and impulsive? - brain changes during adolescence

Why do teenagers frequently behave so unpredictably and impulsively? Perhaps because their brains are undergoing disruptive changes in connectivity between cortical and subcortical areas that collaborate to regulate more advanced behaviors such as such as socializing, mentalizing, and executive skills. From Váša et al.:  

Significance

How does the human brain change during adolescence? We found 2 distinct modes of change in functional connectivity between brain regions, “conservative” and “disruptive,” measured using functional MRI (fMRI) in healthy young people (14 to 26 y old). Conservative regions, often specialized for basic sensory and motor functions, were strongly connected at age 14 before strengthening more by age 26, whereas disruptive regions that were activated by complex tasks comprised both connections that were weak at age 14 but strengthened by age 26 and connections that were strong at age 14 but weakened by age 26. Disruptive maturation of fMRI connectivity between cortex and subcortex could represent metabolically costly remodeling that underpins development of adult faculties.

Abstract

Adolescent changes in human brain function are not entirely understood. Here, we used multiecho functional MRI (fMRI) to measure developmental change in functional connectivity (FC) of resting-state oscillations between pairs of 330 cortical regions and 16 subcortical regions in 298 healthy adolescents scanned 520 times. Participants were aged 14 to 26 y and were scanned on 1 to 3 occasions at least 6 mo apart. We found 2 distinct modes of age-related change in FC: “conservative” and “disruptive.” Conservative development was characteristic of primary cortex, which was strongly connected at 14 y and became even more connected in the period from 14 to 26 y. Disruptive development was characteristic of association cortex and subcortical regions, where connectivity was remodeled: connections that were weak at 14 y became stronger during adolescence, and connections that were strong at 14 y became weaker. These modes of development were quantified using the maturational index (MI), estimated as Spearman’s correlation between edgewise baseline FC (at 14 y, FC₁₄ ) and adolescent change in FC (ΔFC₁₄₋₂₆), at each region. Disruptive systems (with negative MI) were activated by social cognition and autobiographical memory tasks in prior fMRI data and significantly colocated with prior maps of aerobic glycolysis (AG), AG-related gene expression, postnatal cortical surface expansion, and adolescent shrinkage of cortical thickness. The presence of these 2 modes of development was robust to numerous sensitivity analyses. We conclude that human brain organization is disrupted during adolescence by remodeling of FC between association cortical and subcortical areas.

Speech versus music in the brain

Peter Stern summarizes work of Albouy et al. in the current issue of Science Magazine:

To what extent does the perception of speech and music depend on different mechanisms in the human brain? What is the anatomical basis underlying this specialization? Albouy et al. created a corpus of a cappella songs that contain both speech (semantic) and music (melodic) information and degraded each stimulus selectively in either the temporal or spectral domain. Degradation of temporal information impaired speech recognition but not melody recognition, whereas degradation of spectral information impaired melody recognition but not speech recognition. Brain scanning revealed a right-left asymmetry for speech and music. Classification of speech content occurred exclusively in the left auditory cortex, whereas classification of melodic content occurred only in the right auditory cortex.

And here is the Albouy et al. abstract:

Does brain asymmetry for speech and music emerge from acoustical cues or from domain-specific neural networks? We selectively filtered temporal or spectral modulations in sung speech stimuli for which verbal and melodic content was crossed and balanced. Perception of speech decreased only with degradation of temporal information, whereas perception of melodies decreased only with spectral degradation. Functional magnetic resonance imaging data showed that the neural decoding of speech and melodies depends on activity patterns in left and right auditory regions, respectively. This asymmetry is supported by specific sensitivity to spectrotemporal modulation rates within each region. Finally, the effects of degradation on perception were paralleled by their effects on neural classification. Our results suggest a match between acoustical properties of communicative signals and neural specializations adapted to that purpose.

Optimism and longevity.

I want to point to recent articles relevant to an issue most of us mull about: "Is my glass half empty or half full?" Jane Brody describes a number of studies linking greater optimism to a lower risk of developing cardiovascular disease and other chronic ailments and to fostering “exceptional" longevity, defined as living to 85 and beyond. And Susan Shain does a self-help piece, citing numerous studies on how to be more optimistic. Finally, Parker-Pope, in the NYTimes Well section summarizes her recipe:  

Spend time with optimistic people. Optimism, like pessimism, can be infectious.  

Reframe negative situations. When something bad happens, ask yourself if there is a potential upside. A setback at work can be an opportunity to rethink your goals. By mindfully looking for a positive, we retrain our brains, and optimism will come more naturally.  

Minimize your exposure to negative news. Don’t bury your head in the sand, but when bad news hits, educate yourself and then turn it off. We don’t need to expose ourselves to a 24-7 bad news cycle just because it’s there.

Start a gratitude practice. Try writing a nightly journal documenting three good things from your day. Or start meals with a family conversation about how you dealt with a daily challenge.

Try meditation. A daily meditation practice is a great way to ease your mind and shift yourself into more positive thoughts.  

Adopt a mantra. When times get tough, fall back on a mantra that can put you in the right frame of mind. “I’ve got this!” or “Accept what you can’t change” can help you get through tough times.

A magic mushroom nose spray for psychedelic microdosing?

Rich Haridy does an interesting article in New Atlas. A few clips:

Alongside the rapidly progressing psychedelic science movement, with researchers rigorously exploring the medical and therapeutic uses of previously taboo psychoactive compounds, is a growing grassroots movement to decriminalize some of these substances...The movement ostensibly started with the passing of a ballot initiative in the City and County of Denver back in March. The publicly voted initiative essentially decriminalized the personal use and possession of magic mushrooms...The long game here is looking toward the 2020 US elections and getting a variety of measures on state ballots...Predicting a wave of psychedelic legalization over the coming decade, Oregon-based start-up Silo Wellness has reportedly developed a magic mushroom nasal spray focused on delivering exact, controlled psychedelic microdoses via an easy inhaler...The product is currently being developed in Jamaica, one of the only countries in the world where magic mushrooms are completely legal.

The science is certainly still out over whether psychedelic microdosing confers real benefits or whether the technique is a glorified placebo, akin to psychedelic homeopathy. As scientists work to clinically verify the effects, and safety, of sustained tiny psychedelic drug doses, there is debate over how much of a dose actually constitutes a microdose.

...there is little agreement in the psychedelic community over whether the movement should push for broad legalization, or a more limited decriminalization...Michael Pollan, author of the bestselling psychedelic science book How To Change Your Mind, summed up these divisions in an influential New York Times op-ed earlier in 2019 titled “Not So Fast on Psychedelic Mushrooms”.

Pollan’s general argument is that while psilocybin seems to be traveling a similar path to legalization as cannabis traversed, we should be clear in understanding they are two very different substances. He supports decriminalization of some psychedelic drugs, and enthusiastically promotes the growing medical and therapeutic uses being researched, but is concerned recreational legalization of psychedelics could be dangerous to unleash into a culture dominated by capitalist sentiment.

“I see cannabis being promoted and pushed to people, as capitalism will do,” Pollan said at an event in Melbourne in July. “When I come home from this trip on Monday and I cross through Bay Ridge from the airport to Berkeley, I’ll see three or four billboards for companies that can deliver cannabis to my home in two hours, and I just don’t think we know enough to legalize these [psychedelic] drugs.”

“We should take lessons from cultures that have been using psychedelics for thousands of years,” he said in July. “They’re always used in a very careful cultural container. They’re never used casually, people don’t take them alone, there’s always an elder involved and there’s always an intention involved … We haven’t devised that proper container and I think we need to do that before we legalize it.”

The role of memory suppression in resilience after trauma.

Mary et al. report the neural differences that control the retrieval of traumatic memories in 102 individuals who were affected by the Paris terror attacks but who dealt with these memories in different ways: 55 developed posttraumatic stress disorder (PTSD), and 47 did not. The used functional magnetic resonance imaging to measure how the dorsolateral prefrontal cortex (DLPFC), a core hub of the brain control system, regulated and suppressed memory activity during the reexperiencing of these intrusive memories. Their abstract:

In the aftermath of trauma, little is known about why the unwanted and unbidden recollection of traumatic memories persists in some individuals but not others. We implemented neutral and inoffensive intrusive memories in the laboratory in a group of 102 individuals exposed to the 2015 Paris terrorist attacks and 73 nonexposed individuals, who were not in Paris during the attacks. While reexperiencing these intrusive memories, nonexposed individuals and exposed individuals without posttraumatic stress disorder (PTSD) could adaptively suppress memory activity, but exposed individuals with PTSD could not. These findings suggest that the capacity to suppress memory is central to positive posttraumatic adaptation. A generalized disruption of the memory control system could explain the maladaptive and unsuccessful suppression attempts often seen in PTSD, and this disruption should be targeted by specific treatments.

Imposter syndrome threatens diversity

I have experienced the 'Imposter Syndrome' since childhood, which motivates me to pass on this open source letter to Science Magazine in its entirety (click the link if you want to go to any of the references cited). :

As higher education institutions adopt admissions and hiring policies that promote diversity and inclusion, they must also implement policies to acknowledge and combat the feelings of self-doubt known as imposter syndrome. Those with imposter syndrome have an innate fear of being discovered as a fraud or non-deserving professional, despite their demonstrated talent and achievements (1). Imposter syndrome has been found to be more prevalent in high achievers (2, 3), women (3), and underrepresented racial, ethnic, and religious minorities (4–7). If institutions and departments don't take steps to allay these fears, the science pipeline could suffer.

At an individual level, imposter syndrome can lead to psychological distress, emotional suffering, and serious mental health disorders, including chronic dysphoric stress, anxiety, depression, and drug abuse (8). In many cases, the phenomenon manifests as early as high school or college (9). Strikingly, in college students belonging to racial minorities, mental health problems have been better predicted by imposter feelings than by the stress associated with their minority status (10). By constantly downplaying their own accomplishments, those suffering from imposter syndrome may sabotage their own career (4). At the societal level, imposter syndrome may explain the higher drop-out rates of women and minorities from the science, technology, engineering, and mathematics pipeline (3, 11).

To effectively increase diversity, institutions must address imposter syndrome by increasing the visibility of the problem, providing access to mental health coaching, and implementing supportive organizational policies. Professors, principal investigators, and peers should encourage students and fellow scientists to focus on factual evidence regarding their academic performance and to set realistic expectations. Open discussions about imposter syndrome at the institutional level should put a name to these feelings and normalize them as common experiences rather than pathologizing them (3). Group peer mentoring can allow mentees to gradually transition into mentors, building their self-confidence as they become independent scientists (12). Institutions should provide training for mentors to help them recognize the negative consequences of the imposter syndrome. Finally, outreach programs to high schools should make students aware of imposter syndrome to help them identify and overcome it as they pursue their own education and careers.

Winner of Dance your PhD 2019 contest - Social experiences in larval zebrafish and their brains

The videos of several of the contestants can be see at this link, where you will also find a description of the work and people behind the winner, a very creative visual treat, shown here:

MindBlog is starting its 15th year...

I’ve just realized that MindBlog, whose first post was on February 8, 2006, has just entered its 15th year. That first post, “Dangerous Ideas” looks like it could have been posted today. It summarized responses to an 'annual question' presented by Edge.org , whose last question, "What is the last question?," was asked in 2018. Here is the 2006 post:

Dangerous Ideas.......

Edge.org is a website sponsored by the "Reality Club" (i.e. John Brockman, literary agent/impressario/socialite). Brockman has assembled a stable of scientists and other thinkers that he defines as a "third culture" that takes the place of traditional intellectuals in redefining who and what we are.... Each year a question is formulated for all to write on... In 2004 it was "What do you believe is true even though you cannot prove it?" The question for 2005 was "What is your dangerous idea?"

The responses organize themselves into several areas. Here are selected thumbnail summaries most directly relevant to human minds. I've not included cosmology and physics. Go to edge.org to read the essays

I. Nature of the human self or mind (by the way see my "I-Illusion" essay on my website):

Paulos - The self is a conceptual chimera
Shirky - Free will is going away
Nisbett - We are ignorant of our thinking processes
Horgan - We have no souls
Bloom - There are no souls, mind has a material basis.
Provine - This is all there is.
Anderson - Brains cannot become minds without bodies
Metzinger - Is being intellectually honest about the issue of free will compatible with preserving one's mental health?
Clark - Much of our behavior is determined by non-conscious, automatic uptake of cues and information
Turkle - Simulation will replace authenticity as computer simulation becomes fully naturalized.
Dawkins - A faulty person is no different from a faulty car. There is a mechanism determining behavior that needs to be fixed. The idea of responsibility is nonsense.
Smith - What we know may not change us. We will continue to conceive ourselves as centres of experience, self-knowing and free willing agents.

II. Natural explanations of culture

Sperber - Culture is natural.
Taylor - The human brain is a cultural artifact.
Hauser- There is a universal grammar of mental life.
Pinker - People differ genetically in their average talents and temperaments.
Goodwin - Similar coordinating patterns underlie biological and cultural evolution.
Venter - Revealing the genetic basis of personality and behavior will create societal conflicts.


III. Fundamental changes in political, economic, social order

O'donnell - The state will disappear.
Ridley - Government is the problem not the solution.
Shermer - Where goods cross frontiers armies won't.
Harari -Democracy is on its way out.
Csikszentmihalyi- The free market myth is destroying culture.
Goleman - The internet undermines the quality of human interaction.
Harris - Science must destroy religion.
Porco - Confrontation between science and religion might end when role played by science in lives of people is the same played by religion today.
Bering - Science will never silence God
Fisher - Drugs such as antidepressants jeopardize feelings of attachment and love
Iacoboni - Media Violence Induces Imitative Violence - the Problem with Mirrors
Morton - Our planet is not in peril, just humans are.

Mindfulness as an antidote to the intrusions of artificial intelligence?

I want to point to a very interesting New Yorker Magazine article by Ian Parker describing the life and ideas of Yuval Harari, whose work has been the subject of numerous MindBlog posts. A series of five sequential MindBlog posts, starting on 12/31/18, presented an abstracted version of his book "21 Lessons for the 21st Century". Here are some clips from the article that especially caught my attention:

His proposition, often repeated, is that humanity faces three primary threats: nuclear war, ecological collapse, and technological disruption. Other issues that politicians commonly talk about—terrorism, migration, inequality, poverty—are lesser worries, if not distractions... Harari highlights the technological one...“Think about a situation where somebody in Beijing or San Francisco knows what every citizen in Israel is doing at every moment—all the most intimate details about every mayor, member of the Knesset, and officer in the Army, from the age of zero.” He added, “Those who will control the world in the twenty-first century are those who will control data.”

The aspect of a technological dystopia that most preoccupies him—losing mental autonomy to A.I.—can be at least partly countered, in his view, by citizens cultivating greater mindfulness. He collects examples of A.I. threats. He refers, for instance, to recent research suggesting that it’s possible to measure people’s blood pressure by processing video of their faces.

...his writing underscores the importance of equanimity. In a section of “Sapiens” titled “Know Thyself,” Harari describes how the serenity achieved through meditation can be “so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it.” “21 Lessons” includes extended commentary on the life of the Buddha, who “taught that the three basic realities of the universe are that everything is constantly changing, nothing has any enduring essence, and nothing is completely satisfying.” Harari continues, “You can explore the furthest reaches of the galaxy, of your body, or of your mind, but you will never encounter something that does not change, that has an eternal essence, and that completely satisfies you... ‘What should I do?’ ask people, and the Buddha advises, ‘Do nothing. Absolutely nothing.’ ”

According to Harari's book “Sapiens,” progress is basically an illusion; the Agricultural Revolution was “history’s biggest fraud,” and liberal humanism is a religion no more founded on reality than any other...In the schema of “Sapiens,” money is a “fiction,” as are corporations and nations. Harari uses “fiction” where another might say “social construct.” (He explained to me, “I would almost always go for the day-to-day word, even if the nuance of the professional word is a bit more accurate.”) Harari further proposes that fictions require believers, and exert power only as long as a “communal belief” in them persists. Every social construct, then, is a kind of religion: a declaration of universal human rights is not a manifesto, or a program, but the expression of a benign delusion; an activity like using money, or obeying a stoplight, is a collective fantasy, not a ritual.

Amazing technology - a total body PET scanner with 100ms resolution.

From Zhang et al. at UC Davis (check out the video, showing injection of ¹⁸F-fluorodeoxyglucose into a vein in the right leg):

A 194-cm-long total-body positron emission tomography/computed tomography (PET/CT) scanner (uEXPLORER), has been constructed to offer a transformative platform for human radiotracer imaging in clinical research and healthcare. Its total-body coverage and exceptional sensitivity provide opportunities for innovative studies of physiology, biochemistry, and pharmacology. The objective of this study is to develop a method to perform ultrahigh (100 ms) temporal resolution dynamic PET imaging by combining advanced dynamic image reconstruction paradigms with the uEXPLORER scanner. We aim to capture the fast dynamics of initial radiotracer distribution, as well as cardiac motion, in the human body. The results show that we can visualize radiotracer transport in the body on timescales of 100 ms and obtain motion-frozen images with superior image quality compared to conventional methods. The proposed method has applications in studying fast tracer dynamics, such as blood flow and the dynamic response to neural modulation, as well as performing real-time motion tracking (e.g., cardiac and respiratory motion, and gross body motion) without any external monitoring device (e.g., electrinjocardiogram, breathing belt, or optical trackers).

A few clips from their text:

This high temporal resolution tracer imaging technique opens up the opportunity for new applications, such as studying fast pharmacodynamics, using shorter-lived radionuclides (e.g., 82Rb, 13N, and 15O), and performing motion-frozen scans of the heart, lung, and gastrointestinal tract.

PET with high temporal resolution also has potential applications in the characterization of normal and abnormal brain function. Although functional MRI can detect changes associated with cerebral blood flow (CBF), our approach has the potential to directly measure the absolute value of CBF and cerebral metabolic rate of oxygen. The advantage of CBF as determined with diffusible tracers in PET is that it measures blood flow at the nutrient capillary level (not only in large vessels). During the stimulation, parameters derived within a window of a second may show better correlation with postsynaptic activity and less hemodynamic lag. Moreover, these methods could be used for localizing neural activity by correlating it with specific neurotransmitter activity. Furthermore, without the artifacts induced by cardiac and respiratory motion, ultrafast PET may allow analysis of metabolic processes within atherosclerotic plaques and evaluate their distribution and characteristics throughout the cardiovascular system. Finally, high temporal resolution PET together with the TB coverage allows dynamic tracer studies of brain–heart and brain–gut interactions.

Economic Inequality increases desire for a strong leader.

From Sprong et al., studies very relevant to the current political climate in the U.S., and worldwide:

Societal inequality has been found to harm the mental and physical health of its members and undermine overall social cohesion. Here, we tested the hypothesis that economic inequality is associated with a wish for a strong leader in a study involving 28 countries from five continents (Study 1, N = 6,112), a study involving an Australian community sample (Study 2, N = 515), and two experiments (Study 3a, N = 96; Study 3b, N = 296). We found correlational (Studies 1 and 2) and experimental (Studies 3a and 3b) evidence for our prediction that higher inequality enhances the wish for a strong leader. We also found that this relationship is mediated by perceptions of anomie, except in the case of objective inequality in Study 1. This suggests that societal inequality enhances the perception that society is breaking down (anomie) and that a strong leader is needed to restore order (even when that leader is willing to challenge democratic values).

Resilient misinformation in a crisis

From Carey et al.:

Disease epidemics and outbreaks often generate conspiracy theories and misperceptions that mislead people about the risks they face and how best to protect themselves. We investigate the effectiveness of interventions aimed at combating false and unsupported information about the Zika epidemic and subsequent yellow fever outbreak in Brazil. Results from a nationally representative survey show that conspiracy theories and other misperceptions about Zika are widely believed. Moreover, results from three preregistered survey experiments suggest that efforts to counter misperceptions about diseases during epidemics and outbreaks may not always be effective. We find that corrective information not only fails to reduce targeted Zika misperceptions but also reduces the accuracy of other beliefs about the disease. In addition, although corrective information about the better-known threat from yellow fever was more effective, none of these corrections affected support for vector control policies or intentions to engage in preventive behavior.

How much are we misled by inauthentic internet content? Perhaps not much...

Bail et al. analyze data describing attitudes and online behaviors of Republican and Democratic Twitter users from late 2017 and find no evidence that interaction with Russian troll accounts (operated by the Russian Internet Research Agency, IRA) had a effect on political attitudes and behaviors. Their abstract:

There is widespread concern that Russia and other countries have launched social-media campaigns designed to increase political divisions in the United States. Though a growing number of studies analyze the strategy of such campaigns, it is not yet known how these efforts shaped the political attitudes and behaviors of Americans. We study this question using longitudinal data that describe the attitudes and online behaviors of 1,239 Republican and Democratic Twitter users from late 2017 merged with nonpublic data about the Russian Internet Research Agency (IRA) from Twitter. Using Bayesian regression tree models, we find no evidence that interaction with IRA accounts substantially impacted 6 distinctive measures of political attitudes and behaviors over a 1-mo period. We also find that interaction with IRA accounts were most common among respondents with strong ideological homophily within their Twitter network, high interest in politics, and high frequency of Twitter usage. Together, these findings suggest that Russian trolls might have failed to sow discord because they mostly interacted with those who were already highly polarized. We conclude by discussing several important limitations of our study—especially our inability to determine whether IRA accounts influenced the 2016 presidential election—as well as its implications for future research on social media influence campaigns, political polarization, and computational social science.

Universality and diversity in human song

In the same vein as the previous post on cultural variation and universal structures in music, another massive research collective reports on their study of universality and diversity in human music, emphasizing different dimensions of experience. They provide interactive graphic tools providing detailed descriptions and samples of songs. The tools pointed to in this and the previous MindBlog post give readers access hundreds (probably thousands) of different music samples, and their variety is astonishing. Here is a summary description done by Science magazine:

It is unclear whether there are universal patterns to music across cultures. Mehr et al. examined ethnographic data and observed music in every society sampled (see the Perspective by Fitch and Popescu). For songs specifically, three dimensions characterize more than 25% of the performances studied: formality of the performance, arousal level, and religiosity. There is more variation in musical behavior within societies than between societies, and societies show similar levels of within-society variation in musical behavior. At the same time, one-third of societies significantly differ from average for any given dimension, and half of all societies differ from average on at least one dimension, indicating variability across cultures.

What music makes us feel - 13 cross cultural categories

From Cowen et al.:
(Be sure to check out their striking visualization of the data. By moving the cursor about the screen you can listen to the different emotional categories of music, each differently color coded).

Significance

Do our subjective experiences when listening to music show evidence of universality? And if so, what is the nature of these experiences? With data-driven methodological and statistical approaches, we examined the feelings evoked by 2,168 music excerpts in the United States and China. We uncovered 13 distinct types of experiences that people across 2 different cultures report in listening to music of different kinds. Categories such as “awe” drive the experience of music more so than broad affective features like valence. However, emotions that scientists have long treated as discrete can be blended together. Our results provide answers to long-standing questions about the nature of the subjective experiences associated with music.

Abstract

What is the nature of the feelings evoked by music? We investigated how people represent the subjective experiences associated with Western and Chinese music and the form in which these representational processes are preserved across different cultural groups. US (n = 1,591) and Chinese (n = 1,258) participants listened to 2,168 music samples and reported on the specific feelings (e.g., “angry,” “dreamy”) or broad affective features (e.g., valence, arousal) that they made individuals feel. Using large-scale statistical tools, we uncovered 13 distinct types of subjective experience associated with music in both cultures. Specific feelings such as “triumphant” were better preserved across the 2 cultures than levels of valence and arousal, contrasting with theoretical claims that valence and arousal are building blocks of subjective experience. This held true even for music selected on the basis of its valence and arousal levels and for traditional Chinese music. Furthermore, the feelings associated with music were found to occupy continuous gradients, contradicting discrete emotion theories. Our findings, visualized within an interactive map (https://www.ocf.berkeley.edu/∼acowen/music.html) reveal a complex, high-dimensional space of subjective experience associated with music in multiple cultures. These findings can inform inquiries ranging from the etiology of affective disorders to the neurological basis of emotion.

Repeated fake headlines feel more moral

In a bit of work relevant to the current impeachment drama Effron and Raj find that repeatedly viewing a false headline increases approval and reduces perceptions of how unethical it is to share it with others:

People may repeatedly encounter the same misinformation when it “goes viral.” The results of four main experiments (two preregistered) and a pilot experiment (total N = 2,587) suggest that repeatedly encountering misinformation makes it seem less unethical to spread—regardless of whether one believes it. Seeing a fake-news headline one or four times reduced how unethical participants thought it was to publish and share that headline when they saw it again—even when it was clearly labeled as false and participants disbelieved it, and even after we statistically accounted for judgments of how likeable and popular it was. In turn, perceiving the headline as less unethical predicted stronger inclinations to express approval of it online. People were also more likely to actually share repeated headlines than to share new headlines in an experimental setting. We speculate that repeating blatant misinformation may reduce the moral condemnation it receives by making it feel intuitively true, and we discuss other potential mechanisms that might explain this effect.

Altruistic behaviors relieve physical pain.

From Wang et al., the fascinating observation that altruistic behavior diminishes both acute and chronic pain by damping activity in brain areas responsible for subjective pain.

Significance

For centuries, scientists have pondered why people would incur personal costs to help others and the implications for the performers themselves. While most previous studies have suggested that those who perform altruistic actions receive direct or indirect benefits that could compensate for their cost in the future, we offer another take on how this could be understood. We examine how altruistic behaviors may influence the performers’ instant sensation in unpleasant situations, such as physical pain. We find consistent behavioral and neural evidence that in physically threatening situations acting altruistically can relieve painful feelings in human performers. These findings shed light on the psychological and biological mechanisms underlying human prosocial behavior and provide practical insights into pain management.

Abstract

Engaging in altruistic behaviors is costly, but it contributes to the health and well-being of the performer of such behaviors. The present research offers a take on how this paradox can be understood. Across 2 pilot studies and 3 experiments, we showed a pain-relieving effect of performing altruistic behaviors. Acting altruistically relieved not only acutely induced physical pain among healthy adults but also chronic pain among cancer patients. Using functional MRI, we found that after individuals performed altruistic actions brain activity in the dorsal anterior cingulate cortex and bilateral insula in response to a painful shock was significantly reduced. This reduced pain-induced activation in the right insula was mediated by the neural activity in the ventral medial prefrontal cortex (VMPFC), while the activation of the VMPFC was positively correlated with the performer’s experienced meaningfulness from his or her altruistic behavior. Our findings suggest that incurring personal costs to help others may buffer the performers from unpleasant conditions.