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Amira .

Human brain uses grid to represent space | UCL Institute of Cognitive Neuroscience - 0 views

  • ‘Grid cells’ that act like a spatial map in the brain have been identified for the first time in humans, according to new research by UCL scientists which may help to explain how we create internal maps of new environments. The study is by a team from the UCL Institute of Cognitive Neuroscience and was funded by the Medical Research Council and the European Union. Published today in Nature, it uses brain imaging and virtual reality techniques to try to identify grid cells in the human brain. These specialised neurons are thought to be involved in spatial memory and have previously been identified in rodent brains, but evidence of them in humans has not been documented until now.
  • Grid cells represent where an animal is located within its environment, which the researchers liken to having a satnav in the brain. They fire in patterns that show up as geometrically regular, triangular grids when plotted on a map of a navigated surface. They were discovered by a Norwegian lab in 2005 whose research suggested that rats create virtual grids to help them orient themselves in their surroundings, and remember new locations in unfamiliar territory. Study co-author Dr Caswell Barry said: “It is as if grid cells provide a cognitive map of space. In fact, these cells are very much like the longitude and latitude lines we’re all familiar with on normal maps, but instead of using square grid lines it seems the brain uses triangles.”
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    "'Grid cells' that act like a spatial map in the brain have been identified for the first time in humans, according to new research by UCL scientists which may help to explain how we create internal maps of new environments. The study is by a team from the UCL Institute of Cognitive Neuroscience and was funded by the Medical Research Council and the European Union. Published today in Nature, it uses brain imaging and virtual reality techniques to try to identify grid cells in the human brain. These specialised neurons are thought to be involved in spatial memory and have previously been identified in rodent brains, but evidence of them in humans has not been documented until now."
Amira .

You are not a self! Bodies, brains and the nature of consciousness by prof Thomas Metzi... - 3 views

  • Nobody has ever seen a will. How many grams does a will weigh? What colour does it have? We don't find a will in the brain, that's for sure. What we have is the conscious experience of having free will, of actually deliberating, wanting something, of weighing different goals against each other and so on, and that conscious experience of free will, that will be explained by science.
  • So, what makes you you?
  • you make the provocative argument that there is no such thing as a self, that there never has been, that there never will be.
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  • Thomas Metzinger: Yes, it's actually not so provocative, it's not an original idea at all. Many philosophers, David Hume, in the Anglo Saxon universe have said that for a long time. Who am I? The physical body certainly exists, the organism exists, but organisms are not selves. I don't deny that there is a self-y feeling. I certainly feel like someone, but there is no such thing. There is neither a non-physical thing in a realm beyond the brain or the physical world that we could call a self, but there's also no thing in the brain that we must necessary call a self.
  • Of course Buddhist philosophy had that point 2,500 years ago. So the idea that, as philosophers say, the self is not a substance, that it is something that can stay and hold itself in existence, even if the body or the brain were to perish, that's not a very breathtaking and new idea. What I am interested in is to understand why we just cannot believe that this is so. We have the feeling there is an essence in us, a deepest, inner core. We have this feeling that there must be something that is just not right about neuro-scientific theories about self consciousness, there's something beyond it. And I want to understand what that deepest core is because that's the origin of the subjectivity of consciousness.
  • But the experience of looking, of being directed to one's own feelings or to one's sensory perceptions of the outside world, this is itself an image. There is nobody looking at the image, it's like the camera is part of the picture or the viewing is itself a part of the process of viewing. This is how a first-person perspective emerges in our own case, the question is, okay, if it's not a thing, if it's not something in the brain, what kind of a process is it? And I think it's a process, as philosophers say, of representing, that is of making an image, and that process is not there all the time. You know you have a conscious self in dreams, you have one in your waking life. During anaesthesia or during dreamless sleep there is no such thing as this process of self-ing, if I may call it like that.
  • The conscious self...that's what we call consciousness today. I think it's also something like a computational tool that helps us to navigate the world, like the mouse pointer that tells you 'You are here and now and you can control this and that'. And so we actually have something like a simulation of the world, and I think the amazing thing is Mother Nature has done this much better than any computer today. Millions of years ago we have this feeling of being present in the world as selves, and that's a great achievement of natural evolution and the evolution of nervous systems, but it's virtual.
  • Natasha Mitchell: So interesting. So, consciousness literally is the appearance of an inward world, but that world is a very partial representation of the material, the real world that we experience, is your suggestion.Thomas Metzinger: Right, it's just like your physics teacher perhaps told you in high school, in front of your eyes there is just a raging ocean of different wavelength mixtures, there are no coloured objects. Coloured objects are the models your brain creates of visual objects. The world model our brains create has many dimensions, it has the dimension of auditory perceptions, of sound and speech and music, of colours and smell. But it also has these gut feelings, all our body perceptions, moods, emotions, all these are parts of...it's like a thin film which creates the boundary to the world. I'm not saying there is no outside world and I'm also not saying we're not in contact with it and we don't act in the world, but just for conscious experience, how it appears to you, that is actually an inner space, that is something that is very local in your own brain. In the real world there is no self as one substantial thing. That's part of the simulation.
  • On the one hand I believe that we could have much better science and a much better science of consciousness if many of the involved researchers would do things like meditating or other practices in, say, altered states of consciousness, but as a philosopher I don't believe that in a strict sense that we can just look into our own minds and find facts there. I usually keep this completely separate, this is my private life, but I am also first a long-term meditator and just by chance in my early 20s I've had six or seven spontaneous out-of-body experiences. Nothing dramatic, just when falling asleep. They made me think a lot because I was just writing my PhD thesis on the mind/body problem and I just found out that everybody on the research frontier is a materialist...
  • Natasha Mitchell: So they locate the mind in the body and very much in the brain.Thomas Metzinger: Or to the point that they say that there has never been anything like a mind, that's the most ruthless form of eliminative materialism, as we call it.
  • for most people this only happens when they try to sit up or so, jump up, and then they suddenly really jump up and they float out and then they realise this physical body is behind them. That would be a very simple and natural out-of-body experience that hundreds of thousands of people have had on the planet. Then you suddenly have the experience that your self, your centre of thinking, of attending, is located out of your physical body for the first time and often you experience a second kind of bodily shape, an ethereal light body in which you can fly around. That is of course, or so I have claimed, the root of our belief in souls because human beings have had these experiences at all times and in all cultures, long before there was science or philosophy, and people have made theories about what could that be because it's pretty realistic, at least as realistic as your lucid dreams are. It's at least as realistic as waking life, and then you have a problem. I mean, are you going to tell people about this or are they going to send you to the psychiatrist...
  • atasha Mitchell: Exactly, you've spent many years trying to explain it, but scientifically. And in fact you describe yourself in your new book as an intrepid philosophical psychonaut. It sounds like you've tried all sorts of experiments on yourself, as well as in collaboration with scientists and their subjects. You got your surgeon to alter your anaesthetic regime when you went under surgery once.Thomas Metzinger: Yes, they were really cynical. They said, 'So young man, you've been writing your thesis about the mind/body problem. Observe yourself now!' And they knocked me out and it was very nasty, it was a very death-oriented waking up phase, there was nothing that resembled an out-of-body experience, it was in parts frightening. No special discovery there. But if you want to enhance your lucid dreaming, one thing you could do, a simple old classic, is stop drinking at noon, then stare at a glass of water just before you go to sleep in a really thirsty condition, then you place half a tablespoon of salt in your cheek and go to sleep and make a firm commitment as soon as you are there again and you realise you cannot lift it to drink, you will become aware that you're dreaming now. I can guarantee what's going to happen.
  • Full lucidity means that you become aware of your own agency, that you can control the dream world and your own body, you can go through walls or make experiments, and there are very interesting experiments. For instance, you could ask, as a philosopher, another dream figure if they actually think they have a conscious mind of their own or if they actually think they're a subsystem of your dreaming brain right now.
  • Thomas Metzinger: But more seriously what I'm of course interested in is the functional building blocks of what I call the human self model. So in the transition from the ordinary to the lucid dream, for instance, you gain all these memories you have lost, who you are in waking life, that you have had lucid dreams perhaps before, and most importantly perhaps you can control the focus of your attention, focus your own mind. I don't know if you've ever realised this but in ordinary dreams you cannot really control your attention. And then it's of course an amazing, a unique state of consciousness from a theoretical point of view because it's the only state of consciousness where you are not a naïve realist, where you actually experience everything as an internal simulation and you lose this feeling of moving in a real external world. Then you know you are moving in a simulation and you can try all kinds of things.
  • Thomas Metzinger: Because one of many elements of the conscious self I need to understand is the sense of ownership. Long before language and concepts you have the feeling 'this is me', and we also have this, for instance, in using tools. It may be very important when you use a rake or a stick for the period while you use it to actually incorporate it into your body image. What I was interested in was is there something like a global sense of ownership. Not just a feeling of owning your hand or maybe owning a thought, but owning the body as a whole, and can that be experimentally manipulated, that was the question.
  • My theory—big, unintelligible philosophical theory—says that we identify with this image of our body because we cannot recognise it as an image. And if my theory is correct, there should be just this one element of global identification and it should be easy to control it experimentally. That was the idea behind it. But I must also...one warning, the idea of global ownership for our body as whole is a dangerous idea because it introduces a second self, like a little man that does the owning.
  • what do you think was most adaptive about...most beneficial to us as a species about this unique sense of selfhood that it seems that we possess?Thomas Metzinger: Well, in general of course it's good for an animal to have a model of its own body. How fast can I run? Should I pick a fight with this guy? Or better not? How far can I jump to the next branch? How heavy am I? What are my collision properties? That was important. So I think bodily self models have been on this planet for a long time. The next invention was emotions, to know what is in your own interest and in the interest of your offspring, to have the experience of being...I guess, bonding, you say in English, to other conscious selves.
  • In your work you're also very concerned about our changing conception of consciousness with the help of neuroscience, and this is something you're very enthusiastic about, given your partnerships with scientists for many years, but you're calling for a new field of ethics, Thomas, a ethics of consciousness. What would be the focus of such an ethics and why do you see it as being so crucial?Thomas Metzinger: We do have this brand new discipline since 2002 of neuro-ethics where one investigates the ethical consequences of new technologies that come out of neuroscience, like new lie detectors, cognitive enhancers, brain implants and so on. Our image of ourselves, the image of man, of humankind, is changing faster and more dramatically then through any other scientific revolution in the past. In a way we are destroying a lot of what mankind has believed in during the last 4,000 years, but it's also clear that in this emerging vacuum neuroscience will not be able to put something new into this vacuum.
  • how will our culture actually react to a naturalistic turn in our image of man, if there's no supernatural root even in our minds anymore, and we actually have to come to terms with the fact that not only our bodies but also our minds are results of a process that had no goal, that was driven by chance events...I mean, how are we going to come to terms with this? Will we develop a culture of denial, or will we all become vulgar materialists? And I think something that could help us to take this step in integrating all this brand new knowledge and the new potentials for changing our brains and our minds technologically...
  • Thomas Metzinger: And pharmaceutically, that's what we're researching in my cognitive enhancers group...how are we going to make this historical transition in an optimal way? And I think, to put it very simply, we could do it by just thinking not only about what is a good action but what is a good state of consciousness. What states of consciousness do we want to show our children? How can neuroscience help us with optimising education? What states of consciousness are we allowed to impose, to force upon animals? Are all these experiments in, say, primate research, in consciousness research, in neuroscience ethically tenable? What states of consciousness should be illegal in our society? New drugs. What states of consciousness do we want to foster and cultivate?
  • It's also a question of preserving our dignity in the face of these sometimes very sobering discussions, and in developing a cultural response to it. Can modern science help me? It's not only about defending ourselves, it's also about what I call riding the tiger; can all this new knowledge help us to improve our autonomy, maybe also our rationality? How can I take responsibility and charge for the way I deal with my own brain? Can it help us to die better deaths? Who knows? But I think we should all, not only philosophers and scientists but all of us, start to think about what we want to do with all these new brain/mind technologies. Just looking the other way won't make it go away.
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    German philosopher of mind Thomas Metzinger is one of the world's top researchers on consciousness, instrumental in its renaissance as a respectable problem for scientific enquiry. From out-of-body experiences to lucid dreaming, anarchic hand syndrome to phantom limbs, his investigations have taken him to places few dare to go. Be spooked, bewildered and amazed.
Amira .

Mapping the brain. MIT neuroscientists are making computers smart enough to see the con... - 0 views

  • The scientists, including several at MIT, are working on technologies needed to accelerate the slow and laborious process that the C. elegans researchers originally applied to worms. With these technologies, they intend to map the connectomes of our animal cousins, and eventually perhaps even those of humans. Their results could fundamentally alter our understanding of the brain. Mapping the millions of miles of neuronal “wires” in the brain could help researchers understand how those neurons give rise to intelligence, personality and memory, says Sebastian Seung, professor of computational neuroscience at MIT. For the past three years, Seung and his students have been building tools that they hope will allow researchers to unravel some of those connections. To find connectomes, researchers will need to employ vast computing power to process images of the brain. But first, they need to teach the computers what to look for.
  • “Instead of specifying the details of how the computer does something, you give it an example of what you want it to do and an algorithm that tries to figure out how to do what you want,” says Jain. After the computer is trained on the human tracings, it is applied to electron micrographs that have not been traced by humans. This new technique represents the first time that computers have been effectively taught to segment any kind of images, not just neurons.
  • “Doing such a microscopic level of resolution seemed to be infeasible at the time,” he says. “But now I’m coming around to the idea that something like that may well be possible.” The machine learning technology that Seung and his students are developing could be “a big leap forward” in making that kind of diagram a reality, Sporns adds.
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  • Some neuroscientists believe that mapping connectomes could have just as much impact as sequencing the human genome. Much as genetic researchers can now compare individuals’ genes to look for variability that might account for diseases, brain researchers could discover which differences in the wiring diagrams are important in diseases like Alzheimer’s and schizophrenia, says Turaga
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    The scientists, including several at MIT, are working on technologies needed to accelerate the slow and laborious process that the C. elegans researchers originally applied to worms. With these technologies, they intend to map the connectomes of our animal cousins, and eventually perhaps even those of humans. Their results could fundamentally alter our understanding of the brain. Mapping the millions of miles of neuronal "wires" in the brain could help researchers understand how those neurons give rise to intelligence, personality and memory, says Sebastian Seung, professor of computational neuroscience at MIT. For the past three years, Seung and his students have been building tools that they hope will allow researchers to unravel some of those connections. To find connectomes, researchers will need to employ vast computing power to process images of the brain. But first, they need to teach the computers what to look for.
Amira .

New study shows humans are on auto pilot nearly half the time by Dr. David Rock | Psych... - 5 views

  • It turns out that just under half the time, 46.9% to be exact, people are doing what's called 'mind wandering'. They are not focused on the outside world or the task at hand, they are looking into their own thoughts. Unfortunately, the study of 2,250 people proposes, most of this activity doesn't make us feel happy.
  • people report being unhappy during mind wandering.Something that we do nearly half the time makes us unhappy! No wonder there are so many spiritual and religious traditions trying to implore people to 'live in the present'.
  • A 2007 study called "Mindfulness meditation reveals distinct neural modes of self-reference" by Norman Farb at the University of Toronto, along with six other scientists, broke new ground in our understanding of mindfulness from a neuroscience perspective.
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  • study how human beings experience their own moment-to-moment experience. They discovered that people have two distinct ways of interacting with the world, using two different sets of networks. One network for experiencing your experience involves what is called the "default network", which includes regions of the medial prefrontal cortex, along with memory regions such as the hippocampus. This network is called default because it becomes active when not much else is happening, and you think about yourself.
  • This is your default network in action. It's the network involved in planning, daydreaming and ruminating.This default network also become active when you think about yourself or other people, it holds together a "narrative". A narrative is a story line with characters interacting with each other over time. The brain holds vast stores of information about your own and other people's history. When the default network is active, you are thinking about your history and future and all the people you know, including yourself, and how this giant tapestry of information weaves together. In this way, in the Farb study they like to call the default network the ‘narrative' circuitry.
  • The default network is active for most of your waking moments and doesn't take much effort to operate. There's nothing wrong with this network, the point here is you don't want to limit yourself to only experiencing the world through this network. The Farb study shows there is a whole other way of experiencing experience. Scientists call this type of experience one of direct experience. When the direct experience network is active, several different brain regions become more active. This includes the insula, a region that relates to perceiving bodily sensations. The anterior cingulate cortex is also activated, which is a region central to switching your attention. When this direct experience network is activated, you are not thinking intently about the past or future, other people, or yourself, or considering much at all. Rather, you are experiencing information coming into your senses in real time. Sitting on the jetty, your attention is on the warmth of the sun on your skin, the cool breeze in your hair, and the cold beer in your hand.
  • A series of other studies has found that these two circuits, narrative and direct experience, are inversely correlated. In other words, if you think about an upcoming meeting while you wash dishes, you are more likely to overlook a broken glass and cut your hand, because the brain map involved in visual perception is less active when the narrative map is activated. You don't see as much (or hear as much, or feel as much, or sense anything as much) when you are lost in thought. Sadly, even a beer doesn't taste as good in this state.Fortunately, this scenario works both ways. When you focus your attention on incoming data, such as the feeling of the water on your hands while you wash up, it reduces activation of the narrative circuitry. This explains why, for example, if your narrative circuitry is going crazy worrying about an upcoming stressful event, it helps to take a deep breath and focus on the present moment. All your senses "come alive" at that moment.
  • Experiencing the world through the direct experience network allows you to get closer to the reality of any event. You perceive more information about events occurring around you, as well as more accurate information about these events. Noticing more real-time information makes you more flexible in how you respond to the world. You also become less imprisoned by the past, your habits, expectations or assumptions, and more able to respond to events as they unfold.
  • A study by Kirk Brown found that people high on a mindfulness scale were more aware of their unconscious processes. Additionally these people had more cognitive control, and a greater ability to shape what they do and what they say, than people lower on the mindfulness scale. If you're on the jetty in the breeze and you're someone with a good level or mindfulness, you are more likely to notice that you're missing a lovely day worrying about tonight's dinner, and focus your attention onto the warm sun instead. When you make this change in your attention, you change the functioning of your brain, and this can have a long-term impact on how your brain works too.
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    Humans are mentally checked out, unhappily, nearly half the time
Amira .

Religion and the Brain: A Debate | The Dana Foundation - 1 views

  • Does evolution explain why the human brain supports religious belief? Dimitrios Kapogiannis and Jordan Grafman, scientists at the National Institutes of Health, follow up on a recent scientific paper by stating that brain networks that evolved for other purposes have given rise to our capacity for religious belief and experience. Andrew Newberg, the radiologist and psychiatrist who wrote How God Changes Your Brain, takes a different approach. He argues that the brain may be an instrument of religious experience but is not necessarily the origin of that experience. Each side of the debate first wrote a position statement; the sides then exchanged statements and wrote rejoinders.
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    Does evolution explain why the human brain supports religious belief? Dimitrios Kapogiannis and Jordan Grafman, scientists at the National Institutes of Health, follow up on a recent scientific paper by stating that brain networks that evolved for other purposes have given rise to our capacity for religious belief and experience. Andrew Newberg, the radiologist and psychiatrist who wrote How God Changes Your Brain, takes a different approach. He argues that the brain may be an instrument of religious experience but is not necessarily the origin of that experience. Each side of the debate first wrote a position statement; the sides then exchanged statements and wrote rejoinders.
Amira .

How Your Brain Creates God by Michael Brooks | New Scientist - 1 views

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    It turns out that human beings have a natural inclination for religious belief, especially during hard times. Our brains effortlessly conjure up an imaginary world of spirits, gods and monsters, and the more insecure we feel, the harder it is to resist the pull of this supernatural world. It seems that our minds are finely tuned to believe in gods.
anonymous

The Strange Neuroscience of Immortality - 0 views

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    "Hayworth has spent much of the past few years in a windowless room carving brains into very thin slices. He is by all accounts a curious man, known for casually saying things like, "The human race is on a beeline to mind uploading: We will preserve a brain, slice it up, simulate it on a computer, and hook it up to a robot body." He wants that brain to be his brain. He wants his 100 billion neurons and more than 100 trillion synapses to be encased in a block of transparent, amber-colored resin-before he dies of natural causes."
Amira .

You won't find consciousness in the brain by Ray Tallis | New Scientist 07 January 2010 - 2 views

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    MOST neuroscientists, philosophers of the mind and science journalists feel the time is near when we will be able to explain the mystery of human consciousness in terms of the activity of the brain. There is, however, a vocal minority of neurosceptics who contest this orthodoxy. Among them are those who focus on claims neuroscience makes about the preciseness of correlations between indirectly observed neural activity and different mental functions, states or experiences.
Amira .

Positive mood allows human brain to think more creatively | ScienceDaily (Dec. 15, 2010) - 1 views

  • "Generally, positive mood has been found to enhance creative problem solving and flexible yet careful thinking," says Ruby Nadler, a graduate student at the University of Western Ontario.
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    People who watch funny videos on the internet at work aren't necessarily wasting time. They may be taking advantage of the latest psychological science -- putting themselves in a good mood so they can think more creatively
Amira .

The New Science of Temptation. What happens when Harvard scientists use a brain scanner... - 0 views

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    The power to resist temptation has been extolled by philosophers, psychologists, teachers, coaches, and mothers. Anyone with advice on how you should live your life has surely spoken to you of its benefits.
Amira .

MoNETA: A Mind Made from Memristors | IEEE Spectrum - 1 views

  • It will perceive its surroundings, decide which information is useful, integrate that information into the emerging structure of its reality, and in some applications, formulate plans that will ensure its survival. In other words, MoNETA will be motivated by the same drives that motivate cockroaches, cats, and humans.
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    DARPA's new memristor-based approach to AI consists of a chip that mimics how neurons process information
Amira .

Exposing a Galaxy within the Brain by Emily Singer | MIT Technology Review Sep 18, 2010 - 1 views

  • The cortex of the human brain holds more than 100 trillion neural connections, or synapses, packed into a layer of tissue just 2 to 4 millimeters thick. Visualizing these densely packed units individually has proved extremely challenging. Synapses in the brain are crowded in so close together that they cannot be reliably resolved by even the best of traditional light microscopes, explains Stanford neuroscientist Stephen Smith in a press release from the university.
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    A new imaging method developed at Stanford reveals the complex array of synapses in the cortex.
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