Concept definitions applicable to human and non-human animals should be usable for both. Awareness is a state during which concepts of environment, self, and self in relation to environment result from complex brain analysis of sensory stimuli or constructs based on memory. There are several proposed categories of awareness. The widespread usage of the term conscious is 'not unconscious' so a conscious individual is an individual that has the capability to perceive and respond to sensory stimuli. It is confusing and (...) scientifically undesirable if conscious is also used to mean aware. Hence it is proposed that conscious should be used only as above. Fully functioning and adequately developed humans and members of many other animal species are sentient. Sentience means having the capacity, the level of awareness and cognitive ability, necessary to have feelings. The welfare of an individual is its state as regards its attempts to cope with its environment. This includes feelings, which are important coping mechanisms, and health. Since feelings involve awareness, there is overlap between welfare assessment and awareness assessment. Methods for assessing awareness, consciousness, sentience, and welfare and links to morality are briefly discussed. (shrink)

The Poetic Structure of the World is a major reconsideration of a crucial turning point in Western thought and culture: the heliocentric revolution of Copernicus and Kepler. Fernand Hallyn treats the work of these two figures not simply in terms of the history of science or astronomy, but as events embedded in a wider field of images, symbols, texts, and practices. These new representations of the universe, he insists, cannot be explained by recourse to explanations of "genius" or "intuition."Instead, Hallyn (...) investigates the problem of how new scientific hypotheses are actually formed and the complex way in which certain facts and not others are selected to support a particular theory. He contends that the scientific imagination is not fundamentally different from a mythic or poetic imagination and that the work of Copernicus and Kepler must be examined on the level of rhetorical structure. Hallyn shows the sun-centered universe to be inseparable from the aesthetic, epistemological, theological, and social imperatives of both neoplatonism and mannerism in the sixteenth centuryFernand Hallyn is a Professor in the Department of French Literature at the University of Ghent. Distributed for Zone Books. (shrink)

The claim that faith is creative of its objects resides primarily in the conviction that the richness of the life of faith demands that it shall be subject only to its own laws. Its very diversity of expression is indication that it should not be fettered or confined by a restrictive model that outlaws the marvellously unexpected quality of its explorations. Yet that metaphor itself suggests caution; for exploration is necessarily of a territory that the explorer does not bring into (...) being by his voyage or journey. His travels have their own richness; thus Shackleton's famous boat journey has its place in the records of human endurance. But travel assumes a ground to be traversed, and the journey of Ernest Shackleton and the men who sailed with him was not conjured out of nothing, but an achievement made necessary as response to a situation that was itself in no sense of the explorer's contriving. Yet of course we are impatient with the suggestion that it was a mere, largely passive reaction to natural emergency, and only marginally regarded as humanly creative. (shrink)

Stereology is a valuable tool for neuroscientists, allowing them to obtain 3-Dimensional information from 2-Dimensional measurements made on appropriately sampled sections. This 3-D information is invaluable in correlating structural/functional relationships in the pursuit of far greater understanding of the function of the central nervous system. However, in carrying out such measurements, often based on limited data sets, there is a risk of experimenter bias. An important feature of modern design based stereology is to be aware of potential sources of bias (...) and eliminate them during the data collection. With many of the major neuroscience journals now insisting that quantitative data be presented, there is a greater need than ever for neuroscientists to understand the theory and practice behind quantitative methods, such as those offered by stereology. Quantitative Methods in Neuroscience is a cookbook of stereological methods written especially for neuroscientists. It provides clear and accessible advice about when and when not to use stereology. Throughout the book, the emphasis is on practical guidance, rather than discussions and formulae. Written by leading scientists in the field of stereology, with a Foreword by D.C. Sterio, the book will be a valuable introduction to these methods for neuroscientists, and all those involved in development of new drug programmes.Readership: Neuroscientists doing quantitative studies; Scientists involved in drug development; Pathologists. (shrink)

Aims: The experience of a compromised sense of ‘self’, termed ego-dissolution, is a key feature of the psychedelic experience and acute psychosis. This study aimed to validate the Ego-Dissolution Inventory (EDI), a new 8-item self-report scale designed to measure ego-dissolution. Additionally, we aimed to investigate the specificity of the relationship between psychedelics and ego-dissolution. Method: Sixteen items relating to altered ego-consciousness were included in an internet questionnaire; 8 relating to the experience of ego-dissolution (comprising the EDI), and 8 relating to (...) the antithetical experience of increased self-assuredness. Items were rated using a visual analogue scale. Participants answered the questionnaire for experiences with classical psychedelic drugs, cocaine or alcohol. They also answered the 7 questions from the Mystical Experiences Questionnaire (MEQ) relating to the experience of unity with one’s surroundings. Results: 691 participants completed the questionnaire, providing data for 1828 drug experiences (1043 psychedelics. 377 cocaine. 408 alcohol). Exploratory factor analysis demonstrated that the 8 EDI items loaded exclusively onto a single common factor, which was orthogonal to a second factor comprised of the items relating to increased self-assuredness (rho= -.110), demonstrating discriminant validity. The EDI correlated strongly with our measure of unitive experience (rho =.735), demonstrating convergent validity. EDI internal consistency was excellent (Cronbach’s alpha 0.93). Three analyses confirmed the specificity of ego-dissolution for experiences occasioned by psychedelic drugs. Firstly, EDI score correlated with drug-dose for psychedelic drugs (rho=.371), but not for cocaine (rho=.115) or alcohol (rho=-0.055). Secondly, the linear regression line relating the subjective intensity of the experience to EDI was significantly steeper for psychedelics (unstandardized B coefficient= 0.701) compared with cocaine (0.135) or alcohol (0.144). Finally, a binary support vector machine classifier identified experiences occasioned by psychedelic drugs vs. cocaine or alcohol with over 85% accuracy using ratings of ego-dissolution and ego-inflation alone. Conclusions: Our results demonstrate the psychometric structure, internal consistency and construct validity of the EDI. Moreover, we demonstrate the close relationship between ego-dissolution and the psychedelic experience. The EDI will facilitate the study of the neuronal correlates of ego-dissolution, which is relevant for psychedelic-assisted psychotherapy and our understanding of psychosis. (shrink)

In _The Body in Late-Capitalist USA_, Donald M. Lowe explores the varied social practices that code and construct the body. Arguing that our bodily lives are shaped by a complex of daily and ongoing practices—how we work, what we buy and consume—Lowe contends that as a result of the commodification of these and other social practices in the late-twentieth century, what we often understand to be the needs of the body are in fact means for capital accumulation. Moving beyond (...) studies of representations and images of the body, Lowe focuses on the intersection of body practices, language, and the Social to describe concretely the reality of a lived body. His strongly synthetic work brings together Marxist critique, semiotics, Foucaultian discourse analysis, and systems and communications theory to examine those practices that construct the body under late capitalism: habits of work and consumption, the ways we give birth and raise children, socialization, mental and physical healing, reconstructions and contestations of sexuality and gender. Lowe draws upon a wide range of sources, including government and labor studies and statistics, diagnostic and statistical manuals on mental illness, computer manuals, self-help books, and guides to work-related stress disorders, to illustrate the transformation of the body into a nexus of exchange value in postmodern society. (shrink)

Drawing on convergent work in a broad range of disciplines, this article uses the tipping point paradigm to frame a new account of how early human ancestors may have first broken free from, as Bickerton calls it, the “prison of animal communication.” Under building pressure for an enhanced signaling system capable of supporting joint attentional-intentional activities, a cultural tradition of disambiguated indexical pointing (a finger point disambiguated by a facial expression, vocalization, or other gesture), combined with increasingly sophisticated mindreading circuitry (...) and prosocial tendencies, may have sparked the first in the series of biocultural explosions that led from a simple protolanguage to fully modern human language. This account successfully integrates at least ten other competing hypotheses, and is shown to pass nine important tests that have been proposed for language origin scenarios of its type. (shrink)