scholarly journals Cultural neuroscience of the self: understanding the social grounding of the brain

2010 ◽  
Vol 5 (2-3) ◽  
pp. 111-129 ◽  
Author(s):  
Shinobu Kitayama ◽  
Jiyoung Park
2019 ◽  
Vol 68 (1) ◽  
pp. 60-75
Author(s):  
Yuimirin Kapai

The article attempts to examine the conceptual foundation of the self, mind and personhood in the traditional thoughts of the Tangkhul Nagas and the social implications and cultural models that shaped these conceptualisations. Partly constrained by the scarcity of written accounts, I have closely looked at the language usage, etymology of words and cultural practices of the community. Ning (‘mind’) is the central concept. Rich embodied expressions associate thoughts and emotions with certain internal organs of human body. The soul resides in the liver, luck in the brain and feelings in the heart. Ning is said to be acquired. This raises the question of whether the acquisition of ‘mind’ strictly refers to an acquisition of the mental faculty or does it include social norms and other skills. Drawing from the philosophy of Mead, the central argument is that the self, mind and ‘significant symbols’ conflated in the idea of personhood.


2019 ◽  
Author(s):  
Andrea L. Courtney ◽  
Meghan L. Meyer

Social connection is critical to well-being, yet how the brain reflects our attachment to other people remains largely unknown. We combined univariate and multivariate brain imaging analyses to assess whether and how the brain organizes representations of others based on how connected they are to our own identity. During an fMRI scan, participants (N=43) completed a self- and other-reflection task for 16 targets: the self, five close others, five acquaintances, and five celebrities. In addition, they reported their subjective closeness to each target and their own trait loneliness. We examined neural responses to the self and others in a brain region that has been associated with self-representation (medial prefrontal cortex; MPFC) and across the whole brain. The structure of self-other representation in the MPFC and across the social brain appeared to cluster targets into three social categories: the self, social network members (including close others and acquaintances), and celebrities. Moreover, both univariate activation in MPFC and multivariate self-other similarity in MPFC and across the social brain increased with subjective self-other closeness ratings. Critically, participants who were less socially connected (i.e. lonelier) showed altered self-other mapping in social brain regions. Most notably, in MPFC, loneliness was associated with reduced representational similarity between the self and others. The social brain apparently maintains information about broad social categories as well as closeness to the self. Moreover, these results point to the possibility that feelings of chronic social disconnection may be mirrored by a ‘lonelier’ neural self-representation.Significance StatementSocial connection is critical to well-being, yet how the brain reflects our attachment to people remains unclear. We found that the social brain stratifies neural representations of people based on our subjective connection to them, separately clustering people who are and are not in our social network. Moreover, the people we feel closest to are represented most closely to ourselves. Finally, lonelier individuals also appeared to have a ‘lonelier’ neural self-representation in the MPFC, as loneliness attenuated the closeness between self and other neural representations in this region. The social brain appears to map our interpersonal ties, and alterations in this map may help explain why lonely individuals endorse statements such as ‘people are around me but not with me’.


2016 ◽  
Vol 23 (4) ◽  
pp. 965-983 ◽  
Author(s):  
Francisco Ortega ◽  
Fernando Vidal

Abstract Since the 1990s, several disciplines have emerged at the interface between neuroscience and the social and human sciences. For the most part, they aim at capturing the commonalities that underlay the heterogeneity of human behaviors and experiences. Neuroanthropology and cultural neuroscience, or the “neurodisciplines of culture,” appear different, since their goal is to understand specificity rather than commonality and to address how cultural differences are inscribed in the brain. After offering an overview of these disciplines, and of their relation to endeavors such as cultural psychology and social neuroscience, this article discusses some of the most representative studies in the area in order to explore in which ways they are relevant for an understanding of culture.


CNS Spectrums ◽  
2007 ◽  
Vol 12 (5) ◽  
pp. 333-336 ◽  
Author(s):  
Dan J. Stein

ABSTRACTPhilosophers have long struggled with questions about the nature of personal identity and of the self, with some viewing the self as a transcendent entity, and others arguing that the self is a constructed fiction. An approach based in cognitive-affective neuroscience emphasizes that self-related structures and processes are based in the brain-mind, and emerge within the social processes of human development. Alterations in such structures and processes are present in a wide range of neurological and psychiatric disorders, and neuropsychiatric lesion and functional brain imaging studies have led to more detailed awareness of the precise neuronal circuitry underlying self-representations. A cognitive-affective neuroscience approach provides a conceptual basis from which clinical research can further explore how best to assess and treat a wide range of disruptions to the self.


2012 ◽  
Vol 35 (3) ◽  
pp. 152-153 ◽  
Author(s):  
Lisa A. Hechtman ◽  
Narun Pornpattananangkul ◽  
Joan Y. Chiao

AbstractLindquist et al. argue that emotional categories do not map onto distinct regions within the brain, but rather, arise from basic psychological processes, including conceptualization, executive attention, and core affect. Here, we use examples from cultural neuroscience to argue that psychological constructionism, not locationism, captures the essential role of emotion in the social and cultural brain.


1943 ◽  
Vol 89 (375) ◽  
pp. 161-164 ◽  
Author(s):  
T. Percy Rees

The frontal lobes form the latest stage in the evolution of the brain. There has been much speculation as to their functions, and they have been described by some as biological luxuries and parasitic growths. It is, however, inconceivable that an organ appearing so late in the scheme of evolution should be completely devoid of function. Since the introduction of pre-frontal leucotomy evidence as to their function has been growing, and it may be said that the consensus of opinion now is that the frontal lobes are concerned with imagination, the social sense, self-consciousness, and the projection of the self into the future; these functions are synonymous with Freud's super-ego, so that, in fact, we may regard the frontal lobes as the seat of the super-ego.


2019 ◽  
Vol 78 (1-2) ◽  
pp. 69-75 ◽  
Author(s):  
Mikaël De Clercq ◽  
Charlotte Michel ◽  
Sophie Remy ◽  
Benoît Galand

Abstract. Grounded in social-psychological literature, this experimental study assessed the effects of two so-called “wise” interventions implemented in a student study program. The interventions took place during the very first week at university, a presumed pivotal phase of transition. A group of 375 freshmen in psychology were randomly assigned to three conditions: control, social belonging, and self-affirmation. Following the intervention, students in the social-belonging condition expressed less social apprehension, a higher social integration, and a stronger intention to persist one month later than the other participants. They also relied more on peers as a source of support when confronted with a study task. Students in the self-affirmation condition felt more self-affirmed at the end of the intervention but didn’t benefit from other lasting effects. The results suggest that some well-timed and well-targeted “wise” interventions could provide lasting positive consequences for student adjustment. The respective merits of social-belonging and self-affirmation interventions are also discussed.


1999 ◽  
pp. 95
Author(s):  
Editorial board Of the Journal

In the 10th issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Scientific Reports and Announcements” there are in particular the following papers: “Religious Studies and Theology” by A.Kolodny, “Activity of the Orthodox Mission in Ukraine on the Turning Point of the XIX-XXth Centuries” by G.Nadtoka, “Religion in the Spiritual Heritage of V.Lypinsky” by L.Kondratyk, “Church as a Factor of the Self-identification of the Nation in the Cultural and Civilization Environment” by O.Nedavnya, “The Problems of Development of The Social Teaching of the Catholicism” by V.Sergyiko, “The God-Thunder Perun in the Pagan World-outlook of the Ancient Rus’” by N.Fatyushyna and other papers


2011 ◽  
Vol 2011 (2) ◽  
pp. 377-400 ◽  
Author(s):  
Anna Schober

In recent years cultural definitions of »gender« have had extraordinary institutional success. This paper analyses visual worlds that have been motivated by constructivist gender concepts that often display a pronounced symmetry. It relates them to competing images which present difference as scandal, as a mirrored form of the self, or as figurations, and which politicize a-symmetrical forms. The study looks into the social condition of publicity that is constituted by such »picture acts«.


2020 ◽  
Author(s):  
Ruben Laukkonen ◽  
Heleen A Slagter

How profoundly can humans change their own minds? In this paper we offer a unifying account of meditation under the predictive processing view of living organisms. We start from relatively simple axioms. First, the brain is an organ that serves to predict based on past experience, both phylogenetic and ontogenetic. Second, meditation serves to bring one closer to the here and now by disengaging from anticipatory processes. We propose that practicing meditation therefore gradually reduces predictive processing, in particular counterfactual cognition—the tendency to construct abstract and temporally deep representations—until all conceptual processing falls away. Our Many- to-One account also places three main styles of meditation (focused attention, open monitoring, and non-dual meditation) on a single continuum, where each technique progressively relinquishes increasingly engrained habits of prediction, including the self. This deconstruction can also make the above processes available to introspection, permitting certain insights into one’s mind. Our review suggests that our framework is consistent with the current state of empirical and (neuro)phenomenological evidence in contemplative science, and is ultimately illuminating about the plasticity of the predictive mind. It also serves to highlight that contemplative science can fruitfully go beyond cognitive enhancement, attention, and emotion regulation, to its more traditional goal of removing past conditioning and creating conditions for potentially profound insights. Experimental rigor, neurophenomenology, and no-report paradigms combined with neuroimaging are needed to further our understanding of how different styles of meditation affect predictive processing and the self, and the plasticity of the predictive mind more generally.


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