Posts tagged psychology
Articles and news from the latest research reports.
A team of researchers led by Associate Professor Maria Kozhevnikov from the Department of Psychology at the National University of Singapore (NUS) Faculty of Arts and Social Sciences showed, for the first time, that it is possible for core body temperature to be controlled by the brain. The scientists found that core body temperature increases can be achieved using certain meditation techniques (g-tummo) which could help in boosting immunity to fight infectious diseases or immunodeficiency.
Published in science journal PLOS ONE in March 2013, the study documented reliable core body temperature increases for the first time in Tibetan nuns practising g-tummo meditation. Previous studies on g-tummo meditators showed only increases in peripheral body temperature in the fingers and toes. The g-tummo meditative practice controls “inner energy” and is considered by Tibetan practitioners as one of the most sacred spiritual practices in the region. Monasteries maintaining g-tummo traditions are very rare and are mostly located in the remote areas of eastern Tibet.
The researchers collected data during the unique ceremony in Tibet, where nuns were able to raise their core body temperature and dry up wet sheets wrapped around their bodies in the cold Himalayan weather (-25 degree Celsius) while meditating. Using electroencephalography (EEG) recordings and temperature measures, the team observed increases in core body temperature up to 38.3 degree Celsius. A second study was conducted with Western participants who used a breathing technique of the g-tummo meditative practice and they were also able to increase their core body temperature, within limits.
Applications of the research findings
The findings from the study showed that specific aspects of the meditation techniques can be used by non-meditators to regulate their body temperature through breathing and mental imagery. The techniques could potentially allow practitioners to adapt to and function in cold environments, improve resistance to infections, boost cognitive performance by speeding up response time and reduce performance problems associated with decreased body temperature.
The two aspects of g-tummo meditation that lead to temperature increases are “vase breath” and concentrative visualisation. “Vase breath” is a specific breathing technique which causes thermogenesis, which is a process of heat production. The other technique, concentrative visualisation, involves focusing on a mental imagery of flames along the spinal cord in order to prevent heat losses. Both techniques work in conjunction leading to elevated temperatures up to the moderate fever zone.
Assoc Prof Kozhevnikov explained, “Practicing vase breathing alone is a safe technique to regulate core body temperature in a normal range. The participants whom I taught this technique to were able to elevate their body temperature, within limits, and reported feeling more energised and focused. With further research, non-Tibetan meditators could use vase breathing to improve their health and regulate cognitive performance.”
Further research into controlling body temperature
Assoc Prof Kozhevnikov will continue to explore the effects of guided imagery on neurocognitive and physiological aspects. She is currently training a group of people to regulate their body temperature using vase breathing, which has potential applications in the field of medicine. Furthermore, the use of guided mental imagery in conjunction with vase breathing may lead to higher body temperature increases and better health.
Brain Games are Bogus
A decade ago, a young Swedish researcher named Torkel Klingberg made a spectacular discovery. He gave a group of children computer games designed to boost their memory, and, after weeks of play, the kids showed improvements not only in memory but in overall intellectual ability. Spending hours memorizing strings of digits and patterns of circles on a four-by-four grid had made the children smarter. The finding countered decades of psychological research that suggested training in one area (e.g., recalling numbers) could not bring benefits in other, unrelated areas (e.g., reasoning). The Klingberg experiment also hinted that intelligence, which psychologists considered essentially fixed, might be more mutable: that it was less like eye color and more like a muscle.
It seemed like a breakthrough, offering new approaches to education and help for people with A.D.H.D., traumatic brain injuries, and other ailments. In the years since, other, similar experiments yielded positive results, and Klingberg helped found a company, Cogmed, to commercialize the software globally. (Pearson, the British publishing juggernaut, purchased it in 2010.) Brain training has become a multi-million-dollar business, with companies like Lumosity, Jungle Memory, and CogniFit offering their own versions of neuroscience-you-can-use, and providing ambitious parents with new assignments for overworked but otherwise healthy children. The brain-training concept has made Klingberg a star, and he now enjoys a seat on an assembly that helps select the winners of the Nobel Prize in Physiology or Medicine. The field has become a staple of popular writing. Last year, the New York Times Magazine published a glowing profile of the young guns of brain training called “CAN YOU MAKE YOURSELF SMARTER?”
The answer, however, now appears to be a pretty firm no—at least, not through brain training. A pair of scientists in Europe recently gathered all of the best research—twenty-three investigations of memory training by teams around the world—and employed a standard statistical technique (called meta-analysis) to settle this controversial issue. The conclusion: the games may yield improvements in the narrow task being trained, but this does not transfer to broader skills like the ability to read or do arithmetic, or to other measures of intelligence. Playing the games makes you better at the games, in other words, but not at anything anyone might care about in real life.
Motor skills research nets good news for middle-aged
People in their 20s don’t have much on their middle-aged counterparts when it comes to some fine motor movements, researchers from UT Arlington have found.
In a simple finger-tapping exercise, study participants’ speed declined only slightly with age until a marked drop in ability with participants in their mid-60s.
Priscila Caçola, an assistant professor of kinesiology at The University of Texas at Arlington, hopes the new work will help clinicians identify abnormal loss of function in their patients. Though motor ability in older adults has been studied widely, not a lot of research has focused on when deficits begin, she said.
The journal Brain and Cognition will include the study in its June 2013 issue. It is already available online.
“We have this so-called age decline, everybody knows that. I wanted to see if that was a gradual process,” Caçola said. “It’s good news really because I didn’t see differences between the young and middle-aged people.”
Caçola’s co-authors on the paper are Jerroed Roberson, a senior kinesiology major at UT Arlington, and Carl Gabbard, a professor in the Texas A&M University Department of Health and Kinesiology.
The researchers based their work on the idea that before movements are made, the brain makes a mental plan. They used an evaluation process called chronometry that compares the time of test participants’ imagined movements to actual movements. Study participants – 99 people ranging in age from 18 to 93 – were asked to imagine and perform a series of increasingly difficult, ordered finger movements. They were divided into three age groups – 18-32, 40-63 and 65-93 – and the results were analyzed.
“What we found is that there is a significant drop-off after the age of 64,” Roberson said. “So if you see a drop-off in ability before that, then it could be a signal that there might be something wrong with that person and they might need further evaluation.”
The researchers also noted that the speed of imagined movements and executed actions tended to be closely associated within each group. That also could be useful knowledge for clinicians, the study said.
“The important message here is that clinicians should be aware that healthy older adults are slower than younger adults, but are able to create relatively accurate internal models for action,” the study said.
Caçola is a member of UT Arlington Center for Health Living and Longevity. She has published previous research on the links between movement representation and motor ability in children.
Either mad and bad or Jekyll and Hyde: media portrayals of schizophrenia
Stigma can take a heavy toll on people who suffer from mental illness. Being shunned, feared, devalued and discriminated against can impair recovery and deepen social isolation and distress. Many sufferers judge stigma to be more difficult to cope with than the symptoms of their illness.
Thankfully, there are grounds for hope. Australian researchers have shown that mental illness stigma, such as the unwillingness to interact with affected people, generally declined from 2003 to 2011. Some credit for this improvement must go to media campaigns by beyondblue and SANE, and to the willingness of many people to speak publicly about experiences that would once have been shamefully private.
The dark cloud inside this silver lining is schizophrenia, a serious condition that impairs thinking, emotion and motivation. While Australians’ attitudes towards depression have become more accepting, the stigma of schizophrenia has remained largely unchanged.
Misusing and misunderstanding
People with schizophrenia are still perceived as dangerous and unpredictable, and these perceptions have increased in recent years. Attitudes to people with schizophrenia have also worsened in the United States at the same time as attitudes to depressed people have improved.
Just as the media can take some credit for the declining stigma of other conditions, it must take some of the blame for the continuing stigma of schizophrenia. Media portrayals commonly associate it with violence and danger.
Schizophrenia is also often misused to refer to split personality or incoherence. This Jekyll-and-Hyde misconception persists despite countless corrections. One study of Italian newspapers, for instance, found that the term was employed in this way almost three times as often it was used correctly to refer to people with the diagnosis or their illness.
But just how negative are current media depictions of schizophrenia? My students and I recently examined this question in a study that we published in the academic journal Psychosis. We located every story published in major national, state and territory online and print news media outlets in the year ending August 2012 that cited schizophrenia or schizophrenic.
We then counted how many stories misused these terms and coded how often the condition was linked to violence or presented in a stigmatising way.
Our results were striking. Almost half (47%) of stories linked schizophrenia to some form of violence, and 28% of these associated it with attempted or completed homicide. The schizophrenic person was identified as a perpetrator of violence six times more frequently than as its victim.
Schizophrenia was misused as a split metaphor in 13% of stories. And fully 46% of stories were coded as stigmatising.
It’s hardly surprising that the public’s views of the condition continue to be laced with fear and loathing if they usually find schizophrenia presented in the context of violent aggression or as a metaphor for internal contradiction.
Better ways
What can be done about all of this? For one thing, journalists and the general public need to become aware that schizophrenia doesn’t mean split personality and it bears no resemblance to caricatures of craziness. This mistaken usage should be retired not because the police say it’s offensive, but because it perpetuates a misunderstanding that hurts real people.
Journalists and editors also need to think carefully before linking schizophrenia to violent behaviour. Often the proposed link is dubious and speculative, and adds nothing important to the story. Just as violence supposedly committed by people experiencing mental illness is over-reported – producing an exaggerated sense of their dangerousness – their victimisation is often under-reported.
An equally important corrective would be to publish more stories that feature people with schizophrenia living well, present their everyday struggles and adversities or showcase promising treatments and research findings.
Coverage can be improved. Our study found that stories from broadsheet newspapers were less stigmatising than tabloid stories, and longer, more developed stories were less stigmatising than briefer ones.
This is not a matter of white-washing the news. People with schizophrenia are indeed at a somewhat increased risk of committing violent offences (and of being their victims). They can behave in challenging ways. But the media landscape that our study surveyed is so tilted towards depicting schizophrenia as dangerous that it’s seriously unbalanced.
The news media can do better and, if they do, the stigma of schizophrenia may start to erode.
Ability To ‘Think About Thinking’ Not Limited Only To Humans According to New Research
Humans’ closest animal relatives, chimpanzees, have the ability to “think about thinking” – what is called “metacognition,” according to new research by scientists at Georgia State University and the University at Buffalo.
Michael J. Beran and Bonnie M. Perdue of the Georgia State Language Research Center (LRC) and J. David Smith of the University at Buffalo conducted the research, published in the journal Psychological Science of the Association for Psychological Science.
“The demonstration of metacognition in nonhuman primates has important implications regarding the emergence of self-reflective mind during humans’ cognitive evolution,” the research team noted.
Metacognition is the ability to recognize one’s own cognitive states. For example, a game show contestant must make the decision to “phone a friend” or risk it all, dependent on how confident he or she is in knowing the answer.
“There has been an intense debate in the scientific literature in recent years over whether metacognition is unique to humans,” Beran said.
Chimpanzees at Georgia State’s LRC have been trained to use a language-like system of symbols to name things, giving researchers a unique way to query animals about their states of knowing or not knowing.
In the experiment, researchers tested the chimpanzees on a task that required them to use symbols to name what food was hidden in a location. If a piece of banana was hidden, the chimpanzees would report that fact and gain the food by touching the symbol for banana on their symbol keyboards.
But then, the researchers provided chimpanzees either with complete or incomplete information about the identity of the food rewards.
In some cases, the chimpanzees had already seen what item was available in the hidden location and could immediately name it by touching the correct symbol without going to look at the item in the hidden location to see what it was.
In other cases, the chimpanzees could not know what food item was in the hidden location, because either they had not seen any food yet on that trial, or because even if they had seen a food item, it may not have been the one moved to the hidden location.
In those cases, they should have first gone to look in the hidden location before trying to name any food.
In the end, chimpanzees named items immediately and directly when they knew what was there, but they sought out more information before naming when they did not already know.
The research team said, “This pattern of behavior reflects a controlled information-seeking capacity that serves to support intelligent responding, and it strongly suggests that our closest living relative has metacognitive abilities closely related to those of humans.”
Anything you can do I can do better: Neuromolecular foundations of the superiority illusion
The existential psychologist Rollo May wrote that “depression is the inability to construct a future” while Lionel Tiger stated that “optimism has been central to the process of human evolution”. These deceptively simple phrases are remarkable in their depth and the connections they form between philosophy, psychology and neuroscience. Both capture the essence of human nature by articulating their insight that our ability to imagine and plan for the future is not only one of the most striking aspects of our species, but also that the inability to exercise this faculty is profoundly damaging to our happiness and sense of self. Two concepts related to these observations are depressive realism – the assertion that people with depression actually have a more accurate perception of reality, and moreover are less affected by its counterpoint, the superiority illusion. The superiority illusion is a cognitive bias by which individuals, relative to others, overestimate their positive qualities and abilities (such as intelligence, cognitive ability, and desirable traits) and underestimate their negative qualities. (Other cognitive biases include optimism bias and illusion of control.) While mathematically flawed – given a normal population distribution, most people are not above average – the superiority illusion is a positive belief that promotes mental health. Recently, scientists at the National Institute of Radiological Sciences (Chiba, Japan), the Japan Science and Technology Agency (Saitama), and Stanford University School of Medicine used resting-state functional magnetic resonance imaging (fMRI) and positron emission tomography (PET) to study the default states of neural and molecular systems that generate the superiority illusion. They showed that resting-state functional connectivity between the frontal cortex and striatum regulated by inhibitory dopaminergic neurotransmission determines individual levels of the superiority illusion. The scientists state that their findings help clarify how the superiority illusion is biologically determined and identify potential molecular and neural targets for treating depressive realism.
Mental illness associated with heavy cannabis use
People with mental illnesses are more than seven times more likely to use cannabis weekly compared to people without a mental illness, according to researchers from the Centre for Addiction and Mental Health (CAMH) who studied U.S. data.
Cannabis is the most widely used illicit substance globally, with an estimated 203 million people reporting use. Although research has found links between cannabis use and mental illness, exact numbers and prevalence of problem cannabis use had not been investigated.
“We know that people with mental illness consume more cannabis, perhaps partially as a way to self- medicate psychiatric symptoms, but this data showed us the degree of the correlation between cannabis use, misuse, and mental illness,” said Dr. Shaul Lev-ran, Adjunct Scientist at CAMH and Head of Addiction Medicine at the Sheba Medical Center, Israel.
“Based on the number of individuals reporting weekly use, we see that people with mental illness use cannabis at high rates. This can be of concern because it could worsen the symptoms of their mental illness,” said Lev-ran, who conducted the research as a post-doctoral fellow with the Social Aetiology of Mental Illness (SAMI) Training Program at CAMH.
Researchers also found that individuals with mental illness were 10 times more likely to have a cannabis use disorder.
In this new study, published in the journal Comprehensive Psychiatry, CAMH researchers analyzed data from face-to-face interviews with over 43,000 respondents over the age of 18 from the National Epidemiologic Survey on Alcohol and Related Conditions. Using structured questionnaires, the researchers assessed cannabis use as well as various mental illnesses including depression, anxiety, drug and alcohol use disorders and personality disorders, based on criteria from the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV).
Among those will mental illness reporting at least weekly cannabis use, rates of use were particularly elevated for those with bipolar disorder, personality disorders and other substance use disorders.
In total, 4.4 per cent of individuals with a mental illness in the past 12 months reported using cannabis weekly, compared to 0.6 per cent among individuals without any mental illness. Cannabis use disorders occurred among 4 per cent of those with mental illness versus 0.4 per cent among those without.
Researchers also noted that, although cannabis use is generally higher among younger people, the association between mental illness and cannabis use was pervasive across most age groups.
They emphasize the importance of screening for frequent and problem cannabis use among those with mental illness, so that targeted prevention and intervention may be employed.
Study shows humans and apes learn language differently
How do children learn language? Many linguists believe that the stages that a child goes through when learning language mirror the stages of language development in primate evolution. In a paper published in the Proceedings of the National Academy of Sciences, Charles Yang of the University of Pennsylvania suggests that if this is true, then small children and non-human primates would use language the same way. He then uses statistical analysis to prove that this is not the case. The language of small children uses grammar, while language in non-human primates relies on imitation.
Yang examines two hypotheses about language development in children. One of these says that children learn how to put words together by imitating the word combinations of adults. The other states that children learn to combine words by following grammatical rules.
Linguists who support the idea that children are parroting refer to the fact that children appear to combine the same words in the same ways. For example, an English speaker can put either the determiner “a” or the determiner “the” in front of a singular noun. “A door” and “the door” are both grammatically correct, as are “a cat” and “the cat.” However, with most singular nouns, children tend to use either “a” or “the” but not both. This suggests that children are mimicking strings of words without understanding grammatical rules about how to combine the words.
Yang, however, points out that the lack of diversity in children’s word combinations could reflect the way that adults use language. Adults are more likely to use “a” with some words and “the” with others. “The bathroom” is more common than “a bathroom.” “A bath” is more common than “the bath.”
To test this conjecture, Yang analyzed language samples of young children who had just begun making two-word combinations. He calculated the number of different noun-determiner combinations someone would make if they were combining nouns and determiners independently, and found that the diversity of the children’s language matched this profile. He also found that the children’s word combinations were much more diverse than they would be if they were simply imitating word strings.
Yang also studied language diversity in Nim Chimpsky, a chimpanzee who knows American Sign Language. Nim’s word combinations are much less diverse than would be expected if he were combining words independently. This indicates that he is probably mimicking, rather than using grammar.
This difference in language use indicates that human children do not acquire language in the same way that non-human primates do. Young children learn rules of grammar very quickly, while a chimpanzee who has spent many years learning language continues to imitate rather than combine words based on grammatical rules.
The Centre for Face Processing Disorders at BU campaigns for greater recognition of face blindness
Imagine not being able to recognise your own child at nursery or even pick out your own face from a line-up of photos.
This is just how severe face blindness, or prosopagnosia, can be.
"In extreme cases, people might withdraw socially - become depressed, leave their job, or just suffer endless embarrassment," said Bournemouth University psychologist Dr Sarah Bate.
Dr Bate leads the Centre for Facial Processing Disorders at BU, which carries out research to advance understanding of the causes of prosopagnosia and develops training strategies that can help to improve face recognition skills.
The Centre is now campaigning for formal recognition of face blindness, and has launched an e-petition for the issue to be discussed in parliament.
"Children with prosopagnosia can find it really difficult to make friends because all children wear school uniforms in the UK - this takes away any external cues to recognition," said Dr Bate.
"If children with face blindness seem socially withdrawn, this is often misinterpreted as an indicator of other socio-emotional difficulties or behavioural problems because of the lack of professional awareness of prosopagnosia."
She added: “Because prosopagnosia is not a formally recognised disorder, many people are reluctant to inform their employer that they have the condition, despite it influencing their performance at work or their relations with colleagues and clients.
"Indeed, many people feel they would be discriminated against if managers became aware of their condition, and this may prevent promotion and impede other opportunities in the workplace."
You can sign the e-petition here
To find out more about face blindness and the work of the Centre for Face Processing Disorders visit: www.prosopagnosiaresearch.org
(Image: Allegro-Designs)
Can Meditation Make You a More Compassionate Person?
Scientists have mostly focused on the benefits of meditation for the brain and the body, but a recent study by Northeastern University’s David DeSteno, published in Psychological Science, takes a look at what impacts meditation has on interpersonal harmony and compassion.
Several religious traditions have suggested that mediation does just that, but there has been no scientific proof—until now.
In this study, a team of researchers from Northeastern University and Harvard University examined the effects meditation would have on compassion and virtuous behavior, and the results were fascinating.
THE STUDY
This study—funded by the Mind and Life Institute—invited participants to complete eight-week trainings in two types of meditation. After the sessions, they were put to the test.
Sitting in a staged waiting room with three chairs were two actors. With one empty chair left, the participant sat down and waited to be called. Another actor using crutches and appearing to be in great physical pain, would then enter the room. As she did, the actors in the chair would ignore her by fiddling with their phones or opening a book.
The question DeSteno and Paul Condon – a graduate student in DeSteno’s lab who led the study – and their team wanted to answer was whether the subjects who took part in the meditation classes would be more likely to come to the aid of the person in pain, even in the face of everyone else ignoring her. “We know meditation improves a person’s own physical and psychological wellbeing,” said Condon. “We wanted to know whether it actually increases compassionate behavior.”
MEDITATION WORKS
Among the non-meditating participants, only about 15 percent of people acted to help. But among the participants who were in the meditation sessions “we were able to boost that up to 50 percent,” said DeSteno. This result was true for both meditation groups thereby showing the effect to be consistent across different forms of meditation. “The truly surprising aspect of this finding is that meditation made people willing to act virtuous – to help another who was suffering – even in the face of a norm not to do so,” DeSteno said, “The fact that the other actors were ignoring the pain creates as ‘bystander-effect’ that normally tends to reduce helping. People often wonder ‘Why should I help someone if no one else is?’”
These results appear to prove what the Buddhist theologians have long believed—that meditation is supposed to lead you to experience more compassion and love for all sentient beings. But even for non-Buddhists, the findings offer scientific proof for meditation techniques to alter the calculus of the moral mind.