منابع بیگانه

Core readings:

1. Choudhury, S. & Slaby, J. (2012) Proposal for a Critical Neuroscience in Critical Neuroscience. A Handbook of the Social and Cultural Contexts of Neuroscience, Chichester: Wiley-Blackwell, 29–52.

2. Ortega, F., Vidal, F. (2011). Approaching the Neurocultural Spectrum: An Introduction. In idem. Neurocultures: Glimpses into an expanding Universe, London, Zürich: Peter Lang, 7-26.

3. Rouse, J. (1999). Understanding Scientific Practices: Cultural Studies of Science as a Philosophical Program, in M. Biagioli, ed., Science Studies Reader, New York: Routledge, 442–56.

Supplementary readings:

4. Choudhury, S., Nagel, S. K., & Slaby, J. (2009). Critical neuroscience: Linking neuroscience and society through critical practice. BioSocieties, 4, 61–77.

5. Slaby, J. (2010). Steps towards a critical neuroscience. Phenomenology and the Cognitive Sciences, 9, 397–416.

6. Latour, B. (2004). Why critique has run out of steam: From matters of fact to matters of concern. Critical Inquiry, 30, 225–248.

Neuroscience and the DSM 5

Core readings:

7. Kendler, K S. (2012) The Dappled Nature of Causes of Psychiatric Illness: Replacing the Organic-functional/hardware-software Dichotomy with Empirically Based Pluralism. Mol Psychiatry doi: mp2011182 [pii] 10.1038/mp.2011.182.

8. Kupfer, D.J. and Regier, D.A. (2011), Neuroscience, Clinical Evidence and the Future of Psychiatric Classification in DSM-5, Am J Psychiatry 168(7), 672–675.

Supplementary Readings:

9. Insel, T., Heinssen, C., Marjorie, G., Pine, D.S., Quinn, K., Sanislow, C., Wang, P. (2010). Research Domain Criteria (RDoC): Toward a New Classification Framework for Research on Mental Disorders, Am J Psychiatry 167(7), 748–752.

Controversies in Neuroscience

Controversies in Neuroimaging:

10. Margulies, D. (2012). The salmon of doubt: Six months of methodological controversy. Critical Neuroscience. A Handbook of the Social and Cultural Contexts of Neuroscience, Chichester: Wiley-Blackwell, 273–286.

11. Vul, E., Harris, C., Winkielman, P. & Pashler, H. (2009). Puzzlingly high correlations in fMRI studies of emotion, personality, and social cognition. Perspectives on Psychological Science, 4, 274-290.

12. Poldrack, R. (2008). The role of fMRI in cognitive neuroscience: where do we stand? Current Opinion in Neurobiology 18: 223–227.

13. Button, K.S., Ioannidis, J.P.A., Mokrysz, C., Nosek, B.A., Flint, J., Robinson, E.S.J., Munafò (2013). “Power failure: Why small sample size undermines the reliability of neuroscience”, Nature Reviews Neuroscience 14, 1–12.

Critical Neuroscience of Violence and Trauma:

14. Elbert, T., Weierstall, R. and Schauer, M. (2010), „Fascination Violence: on mind an brain of man hunters“ Eur. Arch. Psych. Clin. Neurosci. 260, Suppl. 2, S100–105

15. Hecker, T., Hermenau, K., Maedl, A., Elbert, T., Schauer, M. (2012). "Appetitive agression in former combattants – derived from the ongoing conflict in DR Congo”, International Journal of Law and Psychiatry 35(3), 244–249

16. Elbert, T. and Schauer M. (2010). "Dissociation following traumatic stress. etiology and traumatic treatment“, Journal of Psychology 218(2):109–127.

BRAIN IMAGING: METHODS, CHALLENGES AND KINDS OF BRAINS

The Rise of the Connectome

Core readings:

17. Biswal, B. et al. (2010). “Toward Discovery Science of Human Brain Function”. PNAS, 9: 4734–4739.

18. Lichtman, R. and Sanes, J.R. (2008). “Ome sweet ome: what can the genome tell us about the connectome?” Curr Opi Neurobiol 18, 346–353.

19. Crick, F.R. and Jones, S. (1993). “The backwardness of human neuroanatomy”, Nature 361, 109–10.

Further readings on fMRI:

20. Logothetis, N.K. (2008). “What we can do and cannot do with fMRI”, Nature 453: 869–878.

41. Monterosso, John R. et.al. (2010). “Neural Recruitment during Self-Control of Smoking: A Pilot fMRI Study” in idem, pp. 269–289.

Supplementary readings:

42. Raikhel, Eugene, and William Garriott. (2013). "Introduction: Tracing new paths in the anthropology of addiction," in idem (eds.) Addiction Trajectories. Durham, NC: Duke University Press (pp. 1–35).

1. The Hmong (Southeast Asia, particularly Laos) – Spiritual Balance and Soul Illness

For the Hmong, health is closely tied to the balance of the soul within the body.

Illnesses can result from the soul wandering away (e.g., after trauma or a sudden fright).

Healing involves rituals to call the soul back, animal sacrifices, and shamanic intervention.

A famous case is documented in The Spirit Catches You and You Fall Down by Anne Fadiman, which describes the conflict between Western medicine and Hmong beliefs about epilepsy.


2. The Yoruba (Nigeria and West Africa) – Illness as Social and Spiritual Imbalance

Illness is not just a physical condition but an imbalance involving relationships with the gods (Orisha) and the community.

Herbalists and Babalawo (priests of Ifá) use medicinal plants and divination to heal patients.

Some diseases are believed to be caused by moral transgressions, such as violating taboos or being cursed.


3. The Navajo (Diné, United States) – Harmony with the Universe and Healing Ceremonies

Illness is seen as a disruption of hozho, a concept encompassing balance, beauty, and harmony with nature.

Traditional healing involves ceremonies performed by medicine men, using chants and sand paintings.

Emotional and moral well-being affect health: a person with negative thoughts or unethical behavior may become ill.


4. The Q'eqchi' Maya (Guatemala) – Hot and Cold as Causes of Illness

They follow a humoral theory, classifying illnesses and remedies as "hot" or "cold."

For example, a feverish infection is considered "hot" and should be treated with "cold" remedies, such as cooling herbs.

The shaman (Ajq'ij) diagnoses illnesses through rituals with candles and prescribes herbal treatments combined with ancestral prayers.


5. The Inuit (Arctic) – The Role of Emotions and Spirits

Health is linked to emotions and maintaining balance with the spiritual world.

Sickness can arise from breaking a qaujimajatuqangit, a traditional teaching about life and nature.

Inuit shamans (angakkuq) heal through communication with spirits and ritual chanting.


6. The Akan (Ghana) – Illness as Ancestral Punishment

Health is seen as a gift from ancestors but can be compromised if social norms are violated.

Some diseases are interpreted as spiritual punishments and can only be cured through propitiatory rituals.

The concept of sunsum (personal spirit) is essential: a weakened sunsum makes a person vulnerable to illness.


7. The Balinese (Indonesia) – The Duality of Good and Evil Forces

Health depends on the balance between two opposing forces: Rwa Bhineda (similar to yin-yang).

Healing ceremonies involve Balinese priests using holy water, mantras, and offerings to spirits.

Wayang Kulit (shadow puppet theater) is sometimes used as a symbolic therapy to restore order.