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. The purpose of this review article is to summarize recent researches focusing on phantom limb in order to discuss its definition, mechanisms, and treatments.

The incidence of phantom limb pain has varied from 2% in earlier records to higher rates today. Initially, patients were less likely to mention pain symptoms than today which is a potential explanation for the discrepancy in incidence rates. However, Sherman et al.4 discuss that only 17% phantom limb complaints were initiated treated by physicians. Consequently, it is important to determine what constitutes phantom pain in order to provide efficacious care. Phantom pain is pain sensation to a limb, organ or other tissue after amputation and/or nerve injury.5 In podiatry, the predominant cause of phantom limb pain is after limb amputation due to diseased state presenting with an unsalvageable limb. Postoperative pain sensations from stump neuroma pain, prosthesis, fibrosis, and residual local tissue inflammation can be similar to phantom limb pain (PLP). Patients with PLP complain of various sensations including burning, stinging, aching, and piercing pain with changing warmth and cold sensation to the amputated area which waxes and wanes.6 Onset of symptoms may be elicited by environmental, emotional, or physical changes.

The human body encompasses various neurologic mechanisms allowing reception, transport, recognition, and response to numerous stimuli. Pain, temperature, crude touch, and pressure sensory information are carried to the central nervous system via the anterolateral system, with pain & temperature information transfer via lateral spinothalamic tracts to the parietal lobe. In detail, pain sensation from the lower extremity is transported from a peripheral receptor to a first degree pseudounipolar neurons in the dorsal root ganglion and decussate and ascend to the third-degree neurons within the thalamus.7 This sensory information will finally arrive at the primary sensory cortex in the postcentral gyrus of the parietal lobe which houses the sensory homunculus.8 It is unsurprising that with an amputation that such an intricate highway of information transport to and from the periphery may have the potential for problematic neurologic developments.

Clear Lake found that Rogers could recruit an abnormally high number of muscle fibers. But was this ability because of a freak genetic mutation? Another possibility, which Rogers thinks is more likely, is the way he processes pain when he strains those muscles.

What if, instead of superpowered muscles, Rogers has a normal—though extremely well exercised—body, and his abilities arise because he can withstand more pain than most mere mortals?

Rogers reasons that, unlike in the dentist's office—where he has no control over the pain that is inflicted on him—he has direct executive control over pain that he inflicts on himself. “I know it's coming, I have an idea of what to expect and I can decide to ignore it,” he says. Confronted with severe pain, most people fear that they will damage their body permanently if they persist, so they stop well before they are in real danger, Rogers explains.

When you whack yourself with a hammer, it feels like the pain is in your thumb. But really it's in your brain.

perception of pain is shaped by brain circuits that are constantly filtering the information coming from our sensory nerves,

In 2003, Turner was unloading supplies when his unit came under attack. He was wounded by a grenade. "He took shrapnel in his leg, in his side — and he didn't even notice that he had been hit,"

YOU'RE not imagining the pain. But your brain might be behind it, nonetheless. For the first time, it is possible to distinguish between brain activity associated with pain from a physical cause, such as an injury, and that associated with pain linked to your state of mind.

A fifth of the world's population is thought to experience some kind of chronic pain – that which has lasted longer than three months. If the pain has no clear cause, people can find themselves fobbed off by doctors who they feel don't believe them, or given ineffective or addictive painkillers.

So does this mean we can think our way into or out of pain? To find out, Wager and his colleagues used fMRI to look at the brain activity of 33 healthy adults while they were feeling pain.

Brain signature of emotion-linked pain is uncovered

it is possible to distinguish between brain activity associated with pain from a physical cause, such as an injury, and that associated with pain linked to your state of mind.

Hearing or vision, for example, can be traced from sensory organs to distinct brain regions, but pain is more complex, and incorporates thoughts and emotions.

This phenomenon — in which someone feels better after receiving fake treatment — was once dismissed as an illusion. People who are ill often improve regardless of the treatment they receive. But neuroscientists are discovering that in some conditions, including pain, placebos create biological effects similar to those caused by drugs.

Taking a placebo painkiller dampens activity in pain-related areas of the brain and spinal cord, and triggers the release of endorphins, the natural pain-relieving chemicals that opioid drugs are designed to mimic. Even when we take a real painkiller, a big chunk of its effect is delivered not by any direct chemical action, but by our expectation that the drug will work. Studies show that widely used painkillers like morphine, buprenorphine and tramadol are markedly less effective if we don’t know we’re taking them.

Placebo effects in pain are so large, in fact, that drug manufacturers are finding it hard to beat them. Finding ways to minimize placebo effects in trials, for example by screening out those who are most susceptible, is now a big focus for research. But what if instead we seek to harness these effects? Placebos might ruin drug trials, but they also show us a new approach to treating pain.

We are learning a lot right now about the neuroscience of emotions. Specifically, we are learning that there is a lot of overlap between the way we process physical pain and the way we process emotional pain.

Understanding emotional pain could be powerful in understanding a lot of the common emotional maladies that are regularly treated with psychotherapy or mood altering medications. Depression, anxiety, trauma, social pain, these are all debilitating disorders that are poorly understood and often poorly treated.

Humans are a unique species in two ways that account for our intense response to social rejection. We are born physically immature because of our enormous heads, and we require a lot of care early on. Because of our immaturity at birth, our species has selected for a deeply innate sense of bonding between individuals. The other unique feature of our species is that we require a lot of calories, probably also due to our oversized brains. Brains are calorie intensive organs and our brains are huge. So, humans burn about 400 more calories per day than other primates when you account for size [2]. Since we burn so much food, we as a species, have an innate drive to share food, which may have allowed us to get through bad hunting or gathering days in early human history. So, humans are naturally drawn to bond with others and to be conscious of aligning with a group of people where food sharing is possible.

Grasshopper mice of the southwestern US deserts (Onychomys torridus) have evolved to take advantage of a normally well-protected food source:

“The grasshopper mouse has found a way, very cleverly, to disconnect the pain pathway

results suggested that rather than blocking the binding of the venom altogether, the grasshopper mouse had evolved a strategy to block the transmission of pain when the venom was bound. Sure enough, when the team pre-treated the mice with venom, and then administered a painful formalin stimulus, the mice were protected from the pain.

“What can I even do?”Many people are feeling similarly defeated, and many others are outraged by the political inaction that ensues. A Muslim colleague of mine said she was appalled to see so much indifference to the atrocities and innocent lives lost in Gaza and Israel. How could anyone just go on as if nothing had happened?

inaction isn’t always caused by apathy. It can also be the product of empathy. More specifically, it can be the result of what psychologists call empathic distress: hurting for others while feeling unable to help.

I felt it intensely this fall, as violence escalated abroad and anger echoed across the United States. Helpless as a teacher, unsure of how to protect my students from hostility and hate. Useless as a psychologist and writer, finding words too empty to offer any hope. Powerless as a parent, searching for ways to reassure my kids that the world is a safe place and most people are good. Soon I found myself avoiding the news altogether and changing the subject when war came up

Reach for the hand of a loved one in pain and not only will your breathing and heart rate synchronize with theirs, your brain wave patterns will couple up too, according to a study published this week in the Proceedings of the National Academy of Sciences (PNAS).The study, by researchers with the University of Colorado Boulder and University of Haifa, also found that the more empathy a comforting partner feels for a partner in pain, the more their brainwaves fall into sync. And the more those brain waves sync, the more the pain goes away.

The study is the latest in a growing body of research exploring a phenomenon known as "interpersonal synchronization," in which people physiologically mirror the people they are with. It is the first to look at brain wave synchronization in the context of pain, and offers new insight into the role brain-to-brain coupling may play in touch-induced analgesia, or healing touch.

He and his colleagues at University of Haifa recruited 22 heterosexual couples, age 23 to 32 who had been together for at least one year and put them through several two-minute scenarios as electroencephalography (EEG) caps measured their brainwave activity. The scenarios included sitting together not touching; sitting together holding hands; and sitting in separate rooms. Then they repeated the scenarios as the woman was subjected to mild heat pain on her arm.Merely being in each other's presence, with or without touch, was associated with some brain wave synchronicity in the alpha mu band, a wavelength associated with focused attention. If they held hands while she was in pain, the coupling increased the most.

You might claim to sympathize with the pain experienced by a higher status person, but it's quite likely your jealous brain would actually turn a neural blind eye.

The participants reported that they'd felt equal amounts of empathy and discomfort when the other players underwent the horrible needle treatment, regardless of whether those players were one-star or three-star. But looking at the participants' brain activity told a rather different story.

When they observed photos of an inferior one-star player undergoing the needle injection, their brains showed increased activity in two key brain areas that are known to be involved in feeling pain and in representing the pain of others

Fake acupuncture appears to work just as well for pain relief as the real thing, according to a new study of patients with knee arthritis. The findings, published in the September issue of the journal Arthritis Care and Research, are the latest to suggest that a powerful but little understood placebo effect may be at work when patients report benefits from acupuncture treatment

The results don’t mean acupuncture doesn’t work, but they do suggest that the benefits of both real and fake acupuncture may have something to do with the way the body transmits or processes pain signals. Other studies have suggested that the prick of a needle around the area of injury or pain could create a “super-placebo” effect that alters the way the brain perceives and responds to pain.

r ~~~-~st of us. There is almo-~t-n~ ~ wheth;~~ct~~l or imag'l ined, that will surprise us for very long, since we have no comprehensive and consistent picture of the world that would [ make the fact appear as an unacceptable contradiction.

From the early seventeenth century, when Western culture u~ertook to reorganize itself to accommodate the printing press, until the mid-nineteenth century, no significant technologies were introduced that altered l-he form, volume, or speed of . in~. As a consequence, Western culture had more than two hundred years to accustom itself to the new information conditions created by the press.

Andy Clark admits it’s strange that he took up “predictive processing,” an ambitious leading theory of how the brain works. A philosopher of mind at the University of Sussex, he has devoted his career to how thinking doesn’t occur just between the ears—that it flows through our bodies, tools, and environments. “The external world is functioning as part of our cognitive machinery

But 15 years ago, he realized that had to come back to the center of the system: the brain. And he found that predictive processing provided the essential links among the brain, body, and world.

There’s a traditional view that goes back at least to Descartes that perception was about the imprinting of the outside world onto the sense organs. In 20th-century artificial intelligence and neuroscience, vision was a feed-forward process in which you took in pixel-level information, refined it into a two and a half–dimensional sketch, and then refined that into a full world model.

I took two ibuprofens that first day. In hindsight, I didn’t need them, but I felt like I should take something. What I really needed was patience pills, and a few distractions

Come to think of it, I bring a lot of medicine with me from the United States, all over the counter, all intended to take away discomfort. The German doctors were telling me that being uncomfortable is O.K.

It reminded me of the poster in my doctor’s waiting room, the one informing us that herbal tea is the first remedy to try when we have a cold. The first remedy I try is the decongestants I bring with me from the United States. I can’t find those in Germany, nor can I find the children’s cough medicine that makes my child drowsy. I also import that.

people who are passionately in love are less able to focus and to perform tasks that require attention.

because you spend a large part of your cognitive resources on thinking of your beloved,

When you fall in love, the same neural system in your brain linked to cocaine addiction becomes active, giving you that feeling of euphoria.

researchers at Harvard Medical School said it was time to ponder a startling new prospect: synthetic embryos.

They are starting to assemble stem cells that can organize themselves into embryolike structures.

But in the future, they may develop into far more complex forms, the researchers said, such as a beating human heart connected to a rudimentary brain, all created from stem cells

Can our healthy selves predict how we will feel in unhealthy circumstances with enough certainty to choose whether we would want to live or die? Can our present selves, in general, make reliable choices for our futures selves? How good are our decisions anyway, and how do we make them?

The "focusing illusion," according to Mr. Kahneman, happens when we call up a specific attribute of a thing or experience (e.g., climate) and use it to answer a broader and more difficult question (what makes life enjoyable, in California or anywhere else?).

One major effect of the work of Messrs. Kahneman and Tversky has been to overturn the assumption that human beings are rational decision-makers who weigh all the relevant factors logically before making choices. When the two men began their research, it was understood that, as a finite device with finite time, the brain had trouble calculating the costs and benefits of every possible course of action and that, separately, it was not very good at applying rules of logical inference to abstract situations. What Messrs. Kahneman and Tversky showed went far beyond this, however. They argued that, even when we have all the information that we need to arrive at a correct decision, and even when the logic is simple, we often get it drastically wrong.

Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?

The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.

most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.