Social anxiety is associated with attentional bias and working memory for emotional stimuli; however, the ways in which social anxiety affects cognitive functions involving non-emotional stimuli remains unclear. The present study focused on the role of attentional networks and visuospatial working memory capacity for non-emotional stimuli in the context of social anxiety. One hundred and seventeen undergraduates completed questionnaires on social anxiety. They then performed an attentional network test and a change detection task to measure visuospatial WMC. Orienting network and (...) visuospatial WMC were positively correlated with social anxiety. A multiple regression analysis showed significant positive associations of alerting, orienting, and visuospatial WMC with social anxiety. Alerting, orienting networks, and high visuospatial WMC for non-emotional stimuli may predict degree of social anxiety. (shrink)

We present a set of experiments investigating how English- and Japanese-speaking children interpret Measure Phrase comparatives. We show that despite overt cues to the comparative interpretation, children representing both languages diverge from their adult counterparts in that they access a non-adult-like ‘absolute measurement’ interpretation. We propose to account for their response pattern by appealing to proposals by Svenonius and Kennedy and Sawada and Grano that Meas in the head of the DegP, which houses the differential, selects for an absolute minimal (...) value: zero. We argue that young children appeal to this absolute zero minimum in lieu of the correct derived standard, and must learn to override this value by appealing to the context to set the standard of comparison when interpretation requires them to do so. (shrink)

BackgroundSocial cognitive impairments adversely affect social functioning in patients with schizophrenia. Although pharmacological interventions have been suggested to provide some benefits on social cognition, little information is available on the comparative efficacy of pharmacotherapy. Thus, the aim of this planned systematic review and network meta-analysis is to perform a quantitative comparison of the effects of various psychotropic drugs, including supplements, on social cognition disturbances of schizophrenia.MethodsThe literature search will be carried out using the PubMed, Embase, Cochrane Central Register of Controlled (...) Trials, PsycINFO, ClinicalTrials.gov, and International Clinical Trials Registry Platform databases from inception onward. Randomized controlled trials that examined the efficacy of drugs in social cognitive disturbances will be included, based on the most recent studies and the broader literature than previously searched. This protocol defines a priori the methods that will be used for study selection, data collection, quality assessment, and statistical syntheses.DiscussionThe findings this work are expected to help promote the development of better therapeutics of social cognitive impairments in schizophrenia and related psychiatric conditions.Systematic Review Registration[www.crd.york.ac.uk/prospero], identifier [CRD42021293224]. (shrink)

O presente artigo trata sobre uma interpretação hermenêutica em Paul Ricoeur com aplicação no tomo l: O caminho de Swann; da obra Em busca do tempo perdido, de Marcel Proust. Buscamos compreender como Ricoeur assegura que os princípios interpretativos em hermenêutica possuem dupla tarefa: o seu sentido e a sua referência, respectivamente, a reconstrução da dinâmica interna do texto e o poder de projetar-se para fora de si, representando um projeto de mundo habitável. Para tanto, o nosso objetivo foi verificar (...) como na citada obra literária as personagens coexistem nas experiências irreais da narrativa mediante as concepções de Ricoeur sobre o tempo e a memória. O método utilizado foi hermenêutico conforme a concepção de Ricoeur em que está vinculado à uma hermenêutica filosófica que não se define de maneira unívoca, mas, de forma tripla: é método, interpretação e reflexão. E obtivemos como resultados principais que o tempo da narrativa de ficção está livre dos vínculos com o tempo cronológico e a recorrência mnemônica refere-se à memória involuntária. Dessa forma, concluimos que a independência da narrativa de ficção do tempo cronológico permite explorar recursos do tempo fenomenológico e que a memória involuntária irrompe na personagem a depender dos sentidos que um gesto banal e cotidiano como a degustação de um chá de Tília com bolinhos de Madeleine desperta-lhe para a busca do seu passado. (shrink)

Esta obra colectiva expone diversas concepciones teóricas, ontológicas, epistemológicas, axiológicas y prácticas sobre el origen, sentido, problemáticas, ventajas, detrimentos, alternativas y desafías de la filosofía de la innovación y su incidencia en la educación; reflexiona sobre las contribuciones de la tecnología y responde a interrogantes como: ¿Cuáles son los aporte de la tradición filosófica, del pensamiento ilustrado, de la postmodernidad y de la teoría crítica para la filosofía de la innovación educativa?; ¿Cuál es la función de la filosofía para la (...) comprensión de la innovación?; ¿Cómo se explica el progreso tecno-científico desde la epistemología contemporánea?; ¿Cuál es el componente pedagógico de la innovación?; ¿Cuáles son las aportaciones del Laudato Si para la innovación educativa?. Además, plantea la necesidad de repensar algunos aspectos relacionados con la educación, el Estado y la identidad latinoamericana para determinar las posibilidades, las limitaciones y los retos de la innovación, entendida como un fenómeno en permanente construcción. Este tomo se encuentra conformado por ocho capítulos en los que los autores formulan un conjunto de contribuciones para la generación de nuevas investigaciones. Además, evidencia a la innovación como un procesos que exige reformulaciones. La innovación sigue siendo una de las tareas pendientes de la filosofía. (shrink)

Del espíritu y el corazón de la autora del presente tomo básteme comunicar un rasgo a mis lectores: ella misma me exigió que en mi prólogo me abstuviese de elogiarla, complaciéndose sobremanera en mi idea de consagrarlo a estimular a un sexo en los esfuerzos de la inteligencia aplicados al desarrollo y mejoramiento de la sociedad; y a vindicar a este contra el funesto e irreflexivo desdén con que los hombres y las mujeres mismas, sobre todo en ciertos países, suelen (...) pagar sus bien intencionadas producciones. Esta colección es, desde luego, sólo una muestra de lo que la señora del Valle puede hacer, y faltan en ella dos poesías sobresalientes que acaba de escribir con motivo del Centenario del libertador. Prólogo de Rafael Pombo. En Agripina Montes del Valle (1883), Poesías, Tomo I (pp. III-LII). Zalamea Hermanos. Versión digital: https://catalogoenlinea.bibliotecanacional.gov.co/client/es_ES/search/asset/62879/0. (shrink)

El Curso de teoría del conocimiento, tomo IV reúne los dos volúmenes ya publicados anteriormente con el mismo nombre. En esta nota se trata de situar su contenido en el conjunto de la filosofía de Polo y, también, dentro de su gnoseología. Se hace referencia a algunos temas propios de la filosofía de la ciencia y de la naturaleza en los que el libro comentado constituye una importante aportación.

In lieu of an abstract, here is a brief excerpt of the content:The Undercutter, the Woodcutter, and Greek Demon Names Ending in -tomos (Hom. Hymn to Dem 228-29)Christopher A. FaraoneEarly in the homeric Hymn to Demeter, the disguised goddess, when offered employment as a nurse for a young child, responds with the following boast about her knowledge of protective magic (lines 227-30):1228 M: Ignarra, DelatteI will nurse him, and I do not expect—through any weak-mindedness of his nurse—that witchcraft or an (...) "undercutter" will harm him, for I know an antidote far stronger than a "woodcutter" and I know an excellent defense against woeful witchcraft.Scholars have long noted that in her boast the goddess seems to imitate a magical charm. Richardson (1974) points out, for instance, the peculiar "incantatory" character of these verses, signaled by such devices as the repetition of words and sounds, chiasmus, and the anaphora of oida—a word that elsewhere in epic is limited to special kinds of song, for example, that of the Muses (Th. 27-28) or the Sirens (Od. 12. 189-91). In addition [End Page 1] to these general features, Paul Maas showed more than fifty years ago that the second line of Demeter's boast is quite similar in structure to the penultimate line of a hexametrical incantation inscribed on a late fourth-or early third-century B.C.E. lead amulet from Phalasarna, Crete:2shall not harm me with ointment or with application or with drink or with incantation.The striking similarities in content (both texts are concerned with protective magic) and form (the identical placement of the words... in a single hexametrical verse) can hardly be coincidental, and, although one can never rule out the possibility that the amulet may be quoting or adapting the language of the hymn, it seems much more likely that Maas is correct in thinking that both depend on an even earlier hexametrical charm.3There is general agreement, then, that Demeter's boast reflects or mimics a protective incantation in both its form and content. There is also a wide consensus that: (1) the words hupotamnon and hulotomos, closely conjoined by chiasmus (), must have similar meanings; and (2) they both refer to agents who "cut the "4 or "cut under" something.5 There has, however, [End Page 2] been a notable lack of agreement on who or what precisely the "undercutter" and the "woodcutter" are. Nearly a century ago T. W. Allen, marshaling a number of cross-cultural parallels, suggested that both were euphemistic names for the worms blamed for toothaches in adults and for teething pains in children.6 In recent years, however, Allen's interpretation has generally been supplanted by Richardson's suggestion (1974, 230) that the terms antitomon, hupotamnon, and hulotomos "must all refer to the same thing, namely the cutting of herbs for magical purposes" and that both hupotamnon and hulotomos probably designate a human agent versed in this special art. Thus he translates line 229 as "I know an antidote more powerful than the herb-cutter, " a rather terse formulation that presumably should be expanded as follows: "I know an antidote more powerful than (the poison that) the herb-cutter (knows)." According to Richardson's reading, then, both "undercutter" and "woodcutter" refer to human agents who may try to poison the baby with noxious herbs, and Demeter's boast contrasts the superior (defensive) herbal lore of wet nurses to that of professional herbalists, who are in fact regularly called root cutters (rhizotomoi). This interpretation is quite reasonable, and in recent years it seems to have ousted Allen's in subsequent editions and translations.7 This judgment may, however, be premature: some recently discovered or reedited magical texts suggest that names ending in - were also used regularly to describe harmful gods or demons who were thought to cause pain by cutting into the human body. I shall therefore attempt here a revised version of Allen's argument, namely that the word hulotomos probably [End Page 3] does not refer to a worm, but rather to a supernatural force or demon who attacks the gums of teething babies. Since there are no parallels for such names in the form or, my... (shrink)