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The designation of Diego Maradona's 'handball' goal, that it was an intervention by God himself, brings the phenomena of sport and religion into an interrelationship. The basic thesis of this paper is that, despite many of their phenomenal similarities, explicit religion is not, and cannot be, substantially related to sport, as the two manifest themselves in different ways of being. This thesis is supported by arguments from three philosophical areas: 1. The ontological dimension of the manifestation of the sacred in the profane through the process of hierophany in sport does not refer to a specific deity or God, and is therefore not a presentation but an indirect representation of the sacred; 2. The epistemological perspective of the intentional relation of consciousness to religious ritual justifies the necessity of situating them in an overall horizon of references and meanings to the horizon of the lifeworld; 3. The existential and experiential aspects of transformative sport experiences transform the horizon of meanings of empirical reality, but lack the sacramental perspective. Implicit religion as a possibility of transition on a continuum of complementary existential states is a suitable explicative framework for analyzing the phenomenal similarities and essential differences of religion and sport. [ABSTRACT FROM AUTHOR]

Consolidating memories for long-term storage depends on reactivation. Reactivation occurs both consciously, during wakefulness, and unconsciously, during wakefulness and sleep. While considerable work has examined conscious awake and unconscious sleep reactivation, in this study, we directly compare the consequences of conscious and unconscious reactivation during wakefulness. Forty-one participants learned associations consisting of adjective-object-position triads. Objects were clustered into distinct semantic groups (e.g., fruits, vehicles) such that we could examine consequences of reactivation on semantically related memories. After an intensive learning protocol, we systematically reactivated some of the triads by presenting the adjective as a cue. Reactivation was done so that it was consciously experienced for some triads, and only unconsciously processed for others. Memory for spatial positions, the most distal part of the association, was affected by reactivation in a consciousness-dependent and memory-strength-dependent manner. Conscious reactivation resulted in weakening of semantically related memories that were strong initially, resonating with prior findings of retrieval-induced forgetting. Unconscious reactivation, on the other hand, selectively benefited weak reactivated memories, as previously shown for reactivation during sleep. Semantically linked memories were not impaired, but rather were integrated with the reactivated memory. These results taken together demonstrate that conscious and unconscious reactivation have qualitatively different consequences. Results support a consciousness-dependent inhibition account, whereby unconscious reactivation entails less inhibition than conscious reactivation, thus allowing more liberal spread of activation. Findings set the stage for additional exploration into the role of conscious experience in memory storage and structuring.

Recent findings have shown that psychedelics reliably enhance brain entropy (understood as neural signal diversity), and this effect has been associated with both acute and long-term psychological outcomes, such as personality changes. These findings are particularly intriguing, given that a decrease of brain entropy is a robust indicator of loss of consciousness (e.g., from wakefulness to sleep). However, little is known about how context impacts the entropy-enhancing effect of psychedelics, which carries important implications for how it can be exploited in, for example, psychedelic psychotherapy. This article investigates how brain entropy is modulated by stimulus manipulation during a psychedelic experience by studying participants under the effects of lysergic acid diethylamide (LSD) or placebo, either with gross state changes (eyes closed vs open) or different stimuli (no stimulus vs music vs video). Results show that while brain entropy increases with LSD under all of the experimental conditions, it exhibits the largest changes when subjects have their eyes closed. Furthermore, brain entropy changes are consistently associated with subjective ratings of the psychedelic experience, but this relationship is disrupted when participants are viewing a video─potentially due to a competition between external stimuli and endogenous LSD-induced imagery. Taken together, our findings provide strong quantitative evidence of the role of context in modulating neural dynamics during a psychedelic experience, underlining the importance of performing psychedelic psychotherapy in a suitable environment.

N,N-Dimethyltryptamine (DMT) is a serotonergic psychedelic that induces a rapid and transient altered state of consciousness when inhaled or injected via bolus administration. Its marked and novel subjective effects make DMT a powerful tool for the neuroscientific study of consciousness and preliminary results show its potential role in treating mental health conditions. In a within-subjects, placebo-controlled study, we investigated a novel method of DMT administration involving a bolus injection paired with a constant-rate infusion, with the goal of extending the DMT experience. Pharmacokinetic parameters of DMT estimated from plasma data of a previous study of bolus intravenous DMT were used to derive dose regimens necessary to keep subjects in steady levels of immersion into the DMT experience over an extended period of 30 min, and four dose regimens consisting of a bolus loading dose and a slow-rate infusion were tested in eleven healthy volunteers (seven male, four female, mean age ± SD = 37.09 ± 8.93 years). The present method is effective for extending the DMT experience in a stable and tolerable fashion. While subjective effects were maintained over the period of active infusion, anxiety ratings remained low and heart rate habituated within 15 min, indicating psychological and physiological safety of extended DMT. Plasma DMT concentrations increased consistently starting 10 min into DMT administration, whereas psychological effects plateaued into the desired steady state, suggesting the development of acute psychological tolerance to DMT. Taken together, these findings demonstrate the safety and effectiveness of continuous IV DMT administration, laying the groundwork for the further development of this method of administration for basic and clinical research.

In this analysis, I employ Husserl's three-part description of intentionality to show how a player/play act/play object model for consciousness helps us see play more clearly. I review Suits' logic-based attempts to amend Huizinga's overly inclusive characterization of play. However, I do so on what I see as stronger phenomenological grounds by describing four kinds of experience embedded in Suits' work-play dichotomy. I analyze two species of play-fortified work – namely, work that requires intrinsic enhancement and work that does not. I also describe two species of play – namely, play that is compromised and play that is unfettered. I conclude by summarizing advantages of phenomenological analyses and underlining the important distinctions this philosophic method uncovers within traditional work and play categories. [ABSTRACT FROM AUTHOR]

A call for a larger consideration of history in management and organization studies suggests a fresh responsibility for business schools to develop historically conscious leaders. As the world is increasingly challenged by social and economic events, organizational actors must better understand and manage inherent emotions and not be limited by bounded rationality. By teaching the transgenerational transmission of collective traumas to two cohorts in an internationally renowned business school in Europe and in Asia, this study explores how historical consciousness can be construed in the context of an executive educational program and the learning consequences of this process over two years. Our findings distill five themes describing the executives' learnings. First, the intervention allowed the participants to experience historical consciousness through (a) personal connections with collective traumas, (b) awareness of the effects of the transgenerational transmission of collective traumas, and (c) the development of narrative competence. After two years, the participants identified two additional learnings in their organizational contexts: (d) they became more aware of how they manage their emotions, and (e) they identified perceived changes in their role as leaders. We propose that business schools encourage historical consciousness to better equip individuals in their roles as executives and leaders. Un appel à une plus grande prize en compte de l'Histoire dans les études de gestion et d'organization suggère une nouvelle responsabilité pour les écoles de commerce de former des leaders historiquement conscients. Alors que le monde est progressivement soumis à des événements économiques et sociaux, les acteurs organizationnels doivent mieux comprendre et gérer les émotions qui en découlent sans être menés par une rationalité limitée. En enseignant la transmission transgénérationnelle des traumatismes collectifs à deux cohortes dans une école de commerce de renommée internationale en Europe et en Asie, notre étude explore la façon don't la conscience historique peut être interprétée dans le context d'un program de formation des cadres et les conséquences pédagogiques de ce processus au cours de deux années. Nos conclusions font émerger cinq thèmes décrivant les apprentissages des dirigeants. Tout d'abord, l'intervention a permis aux participants d'expérimenter la conscience historique grâce à 1) l'approfondissment de leurs expériences personnelles liées aux traumatismes collectifs, 2) la conscience des impacts de la transmission transgénérationnelle des traumatismes collectifs, et 3) l'évolution de la compétence narrative. Les deux années écoulées, les participants ont identifié deux enseignements supplémentaires dans leurs contextes professionels: 4) ils sont devenus plus attentifs à la gestion de leurs émotions, et 5) ils ont identifié des changements perçus dans leur position en tant que dirigeants. Grâce aux conclusions de notre étude, nous proposons que les écoles de commerce encouragent la consience historique afin de mieux équiper les individus dans leur position en tant que dirigeants et leaders. [ABSTRACT FROM AUTHOR]

Advances in the field of human stem cells are often a source of public and ethical controversy. Researchers must frequently balance diverse societal perspectives on questions of morality with the pursuit of medical therapeutics and innovation. Recent developments in brain organoids make this challenge even more acute. Brain organoids are a new class of brain surrogate generated from human pluripotent stem cells (hPSCs). They have gained traction as a model for studying the intricacies of the human brain by using advancements in stem cell biology to recapitulate aspects of the developing human brain in vitro. However, recent observation of neural oscillations spontaneously emerging from these organoids raises the question of whether brain organoids are or could become conscious. At the same time, brain organoids offer a potentially unique opportunity to scientifically understand consciousness. To address these issues, experimental biologists, philosophers, and ethicists united to discuss the possibility of consciousness in human brain organoids and the consequent ethical and moral implications.

BackgroundThere is an urgent need for easy-to-perform bedside measures to detect residual consciousness in clinically unresponsive patients with acute brain injury. Interestingly, the sympathetic control of pupil size is thought to be lost in states of unconsciousness. We therefore hypothesized that administration of brimonidine (an alpha-2-adrenergic agonist) eye drops into one eye should produce a pharmacologic Horner's syndrome if the clinically unresponsive patient is conscious, but not if the patient is unconscious. Here, in a first step to explore this hypothesis, we investigated the potential of brimonidine eye drops to distinguish preserved sympathetic pupillary function in awake volunteers from impairment of sympathetic tone in patients in a coma.MethodsWe enrolled comatose patients admitted for acute brain injury to one of the intensive care units (ICU) of a tertiary referral center, in whom EEG and/or neuroimaging for all practical purposes had ruled out residual consciousness. Exclusion criteria were deep sedation, medications with known drug interactions with brimonidine, and a history of eye disease. Age- and sex-matched healthy and awake volunteers served as controls. We measured pupils of both eyes, under scotopic conditions, at baseline and five times 5-120 min after administering brimonidine into the right eye, using automated pupillometry. Primary outcomes were miosis and anisocoria at the individual and group levels.ResultsWe included 15 comatose ICU patients (seven women, mean age 59 ± 13.8 years) and 15 controls (seven women, mean age 55 ± 16.3 years). At 30 min, miosis and anisocoria were seen in all 15 controls (mean difference between the brimonidine-treated pupil and the control pupil: - 1.31 mm, 95% CI [- 1.51; - 1.11], p  0.99). This effect was unchanged after 120 min and remained robust in sensitivity analyses correcting for baseline pupil size, age, and room illuminance.ConclusionIn this proof-of-principle study, brimonidine eye drops produced anisocoria in awake volunteers but not in comatose patients with brain injury. This suggests that automated pupillometry after administration of brimonidine can distinguish between the extremes of the spectrum of consciousness (i.e., fully conscious vs. deeply comatose). A larger study testing the "intermediate zone" of disorders of consciousness in the ICU seems warranted.

Establishing the neural mechanisms responsible for the altered global states of consciousness during anesthesia and dissociating these from other drug-related effects remains a challenge in consciousness research. We investigated differences in brain activity between connectedness and disconnectedness by administering various anesthetics at concentrations designed to render 50% of the subjects unresponsive. One hundred and sixty healthy male subjects were randomized to receive either propofol (1.7 μg/ml; n = 40), dexmedetomidine (1.5 ng/ml; n = 40), sevoflurane (0.9% end-tidal; n = 40), S-ketamine (0.75 μg/ml; n = 20), or saline placebo (n = 20) for 60 min using target-controlled infusions or vaporizer with end-tidal monitoring. Disconnectedness was defined as unresponsiveness to verbal commands probed at 2.5-min intervals and unawareness of external events in a postanesthesia interview. High-resolution positron emission tomography (PET) was used to quantify regional cerebral metabolic rates of glucose (CMRglu) utilization. Contrasting scans where the subjects were classified as connected and responsive versus disconnected and unresponsive revealed that for all anesthetics, except S-ketamine, the level of thalamic activity differed between these states. A conjunction analysis across the propofol, dexmedetomidine and sevoflurane groups confirmed the thalamus as the primary structure where reduced metabolic activity was related to disconnectedness. Widespread cortical metabolic suppression was observed when these subjects, classified as either connected or disconnected, were compared with the placebo group, suggesting that these findings may represent necessary but alone insufficient mechanisms for the change in the state of consciousness.SIGNIFICANCE STATEMENT Experimental anesthesia is commonly used in the search for measures of brain function which could distinguish between global states of consciousness. However, most previous studies have not been designed to separate effects related to consciousness from other effects related to drug exposure. We employed a novel study design to disentangle these effects by exposing subjects to predefined EC50 doses of four commonly used anesthetics or saline placebo. We demonstrate that state-related effects are remarkably limited compared with the widespread cortical effects related to drug exposure. In particular, decreased thalamic activity was associated with disconnectedness with all used anesthetics except for S-ketamine.

Abstract This article discusses the encounter of mindfulness in the modern world which are rooted in the Buddhist tradition and the Christian tradition, which is known as contemplation. The encounter of two religious’ traditions, Buddhism and Christianity, forms the basis for exploring the spiritual formation of Christian mindfulness as a holistic spirituality of daily life. Christian mindfulness becomes an interdisciplinary spirituality in the modern world and interspirituality in a plural world. Abstrak Artikel ini mendiskusikan perjumpaan mindfulness di dunia modern yang berakar pada tradisi Buddha dan tradisi Kristen, yang dikenal dengan kontemplasi. Perjumpaan dua tradisi religius, tradisi Buddha dan tradisi Kristen menjadi dasar penggalian formasi spiritual Christian mindfulness sebagai sebuah spiritualitas holistik keseharian. Christian mindfulness menjadi spiritualitas interdisipliner di dunia modern dan interspiritualitas di dunia plural.

Background: Vital signs and level of consciousness are one of the most important components of patient examination in traffic accidents. Vital signs show a suitable measure of the initial condition of the patient and also the effect of the interventions. In this study, to evaluate the effects of the type of helicopter emergency medical service (HEMS) or ground emergency medical service (GEMS) ambulance transport, the changes in initial vital signs and arriving at the hospital in traffic accident patients were compared. Materials and Methods: The data collected in this retrospective analytical descriptive study as a census included the type of transfer, age, gender, distance from the scene to the hospital, duration of the mission, mechanism of injury, patient’s condition and vital signs, and level of consciousness. The propensity score matching was used to control confounding factors. The analysis of the outcomes of systolic blood pressure, heart rate, respiratory rate, and level of consciousness of patients when they arrived at the hospital was done with a generalized linear model. Before and after the matching of HEMS and GEMS patients, vital signs, level of consciousness, and other initial variables were compared with the t-test and the chi-square test. Results: Initial vital signs before matching showed that HEMS patients had lower systolic blood pressure and consciousness in addition to higher respiratory and heart rates (P

Language and consciousness are two transcendental categories that determine the processes of cognition, thinking, introspection, perception, and subject-object relations. At different stages of philosophy, they were interpreted depending on the dominant philosophical and ideological paradigm in relation to reality, the existential goals of the subject and society, and methodological approaches, e.g., phenomenological, hermeneutical, discursive, etc. This article systematizes the basic concepts of language in various historical epochs, i.e., from antiquity to the XXI century. The evolution of views on language is represented not from the standpoint of self-reference, but through the prism of socio-cultural and socio-historical changes in reality and its relation to the subject. The author traced the development of the philosophy of language and defined the reasons behind the evolution of approaches to language and consciousness. The article attempts to answer two questions: How do different paradigms of the philosophy of language and consciousness approach the matter of subject’s access to the real world? To what extent were paradigm shifts caused by the changing cultural, historical, and socio-political backgrounds? Since evolutionary epistemology identifies gnoseology as one of the main functions of language, the categories of thinking and understanding receive special attention. The growing complexity of the world order affects the relationship between language and consciousness, i.e., from singularity (philosophy of name) to continuality (discourse).

The study is devoted to the pre-university stage of teaching foreign humanities students the Russian language. At the same time, special attention is paid to the cultural and educational environment, which remains insufficiently studied. The undertaken analysis of the classical, non-classical and post-non-classical stages (V.S. Stepin) in the development of science and education made it possible to reveal its synergetic, cognitive and linguodidactic potential. Consideration of the cultural and educational environment as the most important resource that activates the formation of a bilingual and multilingual linguistic personality led to the development of main directions in the organization of classes in the language of the specialty. The article reveals possible ways of practical implementation of the developed concept of cultural and educational environment in the process of preparing foreign students to study at humanities faculties of Russian universities.

An extensive domestic and foreign historiography has been created on the topic of collaborationism and related problems. The purpose of this work is to consider the phenomenon of collaborationism and the forms of its manifestation in the temporarily occupied territories of the southern regions of Russia, the Crimea, the North Caucasus, to compare the approaches of researchers in understanding its essence, forms and scales. Based on the analysis of assessments of this complex social phenomenon and a review of the developments of the latest domestic historiography, a conclusion was made about the need for further research on the topic. A larger-scale introduction into scientific circulation of such documents as reports on military operations of the enemy, memorandums and orders located in foreign archives, as well as additional involvement of historical sources of personal origin, is in demand. The importance of addressing this problem is caused not least by the attempts of modern anti-Russian forces to revise and revise the results of the Great Patriotic War.

Introduction. Atheistic literature insists that religious faith owes its origin to human ignorance. In its turn, this ‘ignorance’ of a person is closely connected with the ontological foundations of an institutional person determining the civilizational basis of his or her beingness. Theoretical analysis. Overcoming intellectual limitation the study of the ontological foundations of the formation of social being is now acquiring important scientific and socio-political signifi cance in the development of social space. Considering the existence of a person through the category of an institutional person the philosophical concept of an institutional person involves diverse studies including both the analysis of the civilizational basis of the beingness of the social space and the living space of a person as mutually conditioned categories connected with historical tasks. Empirical analysis. Despite the perfect understanding of the laws of dialectics, the effect of the laws of the development of social being in the context of the tasks of history remains a poorly developed problem at the present time. Revealing the interdependence of the laws of self-organization and organization of being a new knowledge is born, and the civilizational basis of the beingness of an institutional person expands. Conclusion. The expanding possibilities of the civilization that has entered the space entail changes in the organization of social life. New meanings of an institutional person – a person of the universe system – are emerging.

Abstract Consciousness is one of the most complex aspects of human experience. Studying the mechanisms involved in the transitions among different levels of consciousness remains as one of the greatest challenges in neuroscience. In this study we use a measure of integrated information (ΦAR) to evaluate dynamic changes during consciousness transitions. We applied the measure to intracranial electroencephalography (SEEG) recordings collected from 6 patients that suffer from refractory epilepsy, taking into account inter-ictal, pre-ictal and ictal periods. We analyzed the dynamical evolution of ΦAR in groups of electrode contacts outside the epileptogenic region and compared it with the Consciousness Seizure Scale (CCS). We show that changes on ΦAR are significantly correlated with changes in the reported states of consciousness.

Anesthesia is proposed to have different underlying mechanisms in terms of molecular targets and neural circuits. Emergence from anesthesia is a dynamic process that is driven by the brain's inherent abilities and can be partially controlled, in addition to being dependent on anesthetic elimination. Animal-model studies indicate that the recovery of consciousness from the minimally responsive state during anesthesia is a molecularly distinct process from the behavioral recovery observed after anesthesia is discontinued. There are similarities and differences in the nuclei, neural circuits, neurotransmitters, and arousal systems involved in emergence from anesthesia and awakening from sleep. The suppression of consciousness by anesthetics and the emergence of the brain from anesthesia are complex and elusive processes. Anesthetics may exert their inhibitory effects by binding to specific protein targets or through membrane-mediated targets, disrupting neural activity and the integrity and function of neural circuits responsible for signal transmission and conscious perception/subjective experience. Emergence from anesthesia was generally thought to depend on the elimination of the anesthetic from the body. Recently, studies have suggested that emergence from anesthesia is a dynamic and active process that can be partially controlled and is independent of the specific molecular targets of anesthetics. This article summarizes the fundamentals of anesthetics' actions in the brain and the mechanisms of emergence from anesthesia that have been recently revealed in animal studies. [ABSTRACT FROM AUTHOR]

Developing validated tests for consciousness (C-tests) applicable to many different systems is a key challenge for consciousness science. We suggest a framework for doing so, highlighting fundamental challenges with respect to validation. We propose a four-dimensional space within which potential C-tests can be positioned. We suggest that a promising strategy is to focus on non-trivial human cases (infants, fetuses, disorders of consciousness) and then progress toward nonhuman systems (animals, artificial intelligence, neural organoids). C-tests can inform and shape our understanding of consciousness and our evaluation of theories of consciousness. Which systems/organisms are conscious? New tests for consciousness ('C-tests') are urgently needed. There is persisting uncertainty about when consciousness arises in human development, when it is lost due to neurological disorders and brain injury, and how it is distributed in nonhuman species. This need is amplified by recent and rapid developments in artificial intelligence (AI), neural organoids, and xenobot technology. Although a number of C-tests have been proposed in recent years, most are of limited use, and currently we have no C-tests for many of the populations for which they are most critical. Here, we identify challenges facing any attempt to develop C-tests, propose a multidimensional classification of such tests, and identify strategies that might be used to validate them. Which systems/organisms are conscious? New tests for consciousness ('C-tests') are urgently needed. There is persisting uncertainty about when consciousness arises in human development, when it is lost due to neurological disorders and brain injury, and how it is distributed in nonhuman species. This need is amplified by recent and rapid developments in artificial intelligence (AI), neural organoids, and xenobot technology. Although a number of C-tests have been proposed in recent years, most are of limited use, and currently we have no C-tests for many of the populations in which they are most urgently needed. Here, we identify challenges facing any attempt to develop C-tests, propose a multidimensional classification of such tests, and identify strategies that might be used to validate them. [ABSTRACT FROM AUTHOR]

To systematically review the effects of robotic rehabilitation with the Erigo® device on patients with neurological injury on safety, spasticity, muscle strength, functionality, gait/balance, and changes in the level of consciousness. MEDLINE, SciELO, EMBASE, The Cochrane Library - CENTRAL and PEDro databases were consulted without the restriction of date and language. Randomized controlled trials that evaluated the robotic rehabilitation and compared it to conventional or placebo therapy, isolated or in association with other therapy, were selected. Studies in which the treatment time was less than 10 sessions were excluded. The risk of bias was assessed with the use of the RoB 2.0 tool. Nine studies were included, totaling 347 patients. The robotic rehabilitation performed by the Erigo® device proved to be safe for neurological patients. The meta-analysis showed an improvement for spasticity (MD = 0.29; 95% CI = −0.49 to −0.08; I2 = 0%), but there was no significant increase in muscle strength in patients with stroke (MD = 0.25; CI 95% = −0.22 to −0,71; I2 = 0%). Erigo® showed inconclusive effects on functionality, gait/balance and level of consciousness in patients with severe acquired brain injury and vegetative or minimally conscious state. All studies present some concerns for the risk of bias. Erigo® as a robotic rehabilitation strategy is safe for patients with acquired brain injury and appears to reduce spasticity in patients with stroke. The effects on muscle strength, functionality, gait and balance and level of consciousness remain uncertain and the methodological quality of the clinical trials included in this review is limited. Erigo® device is safe to rehabilitation of patients with neurological injury. Rehabilitation with Erigo® device appears to reduce the spasticity of patients with stroke. New randomized clinical trials are needed to establish the effects on muscle strength, functionality, gait/balance and level of consciousness. [ABSTRACT FROM AUTHOR]

Background: Coma is an unresponsive state of disordered consciousness characterized by impaired arousal and awareness. The epidemiology and pathophysiology of coma in ischemic stroke has been underexplored. We sought to characterize the incidence and clinical features of coma as a presentation of large vessel occlusion (LVO) stroke. Methods: Individuals who presented with LVO were retrospectively identified from July 2018 to December 2020. Coma was defined as an unresponsive state of impaired arousal and awareness, operationalized as a score of 3 on NIHSS item 1a. Results: 28/637 (4.4%) patients with LVO stroke were identified as presenting with coma. The median NIHSS was 32 (IQR 29–34) for those with coma versus 11 (5–18) for those without (p < 0.0001). In coma, occlusion locations included basilar (13), vertebral (2), internal carotid (5), and middle cerebral (9) arteries. 8/28 were treated with endovascular thrombectomy (EVT), and 20/28 died during the admission. 65% of patients not treated with EVT had delayed presentations or large established infarcts. In models accounting for pre-stroke mRS, basilar occlusion location, intravenous thrombolysis, and EVT, coma independently increased the odds of transitioning to comfort care during admission (aOR 6.75; 95% CI 2.87,15.84; p < 0.001) and decreased the odds of 90-day mRS 0–2 (aOR 0.12; 95% CI 0.03,0.55; p = 0.007). Conclusions: It is not uncommon for patients with LVO to present with coma, and delayed recognition of LVO can lead to poor outcomes, emphasizing the need for maintaining a high index of suspicion. While more commonly thought to result from posterior LVO, coma in our cohort was similarly likely to result from anterior LVO. Efforts to improve early diagnosis and care of patients with LVO presenting with coma are crucial. [ABSTRACT FROM AUTHOR]

Roving eye movement (RoEM), commonly seen in unconscious patients with significant cortical dysfunction but without apparent brainstem damage, has unclear prognostic significance. We describe a case of presumed hypoglycemic encephalopathy with RoEM, where the patient emerged from a 4‐day coma. While previous reports often associate RoEM cases with poor prognosis, cases with favorable outcomes exist, particularly among young patients or those with reversible conditions. Our findings highlight the variable neurological prognosis of RoEM, suggesting the possibility of improved consciousness and neurological recovery in certain pathologies, thus enhancing our understanding of RoEM's implications. [ABSTRACT FROM AUTHOR]

This article addresses the theme of 'death and immortality' from the perspective of consciousness, and takes as its starting point a root text of Hindu philosophy, the Sāṃkhyakārikā by Īśvarakṛṣṇa (c. fourth century ce). The text posits a dualist ontology in which consciousness is separate and autonomous from a material reality that includes body and mind. The goal is to be ontologically situated in a 'pure' consciousness (non-objective), which signifies existential liberation. There are mundane ways to understand this claim, such as referring to cognitive states that produce affective dissociation, or more radical interpretations, such as a post-death state. This article explores the question of what Sāṃkhya's consciousness is like: it is said to be immortal, plural, individuated, and contentless. What is the motivation for and implication of engagement with a system that describes an existential freedom that may only be known in a dualist reality or after death? And how can Sāṃkhya's concepts be brought into conversation with contemporary investigations into mind–body questions? Sāṃkhya rationality counters the argument of eternal oblivion or of consciousness as an illusion confined to the brain. Yet there are resonances with Chalmers's notion of consciousness as fundamental. This article concludes that contemporary Anglo-American philosophy of religion can be enhanced by adding Sāṃkhya thought to its purview. [ABSTRACT FROM AUTHOR]

This article examines Sikh conceptualizations about death and immortality, focusing on several thematic lines of inquiry drawn from the utterances of the Sikh Gurus (gurbāṇī): (i) ordinary or empirical death; (ii) deathless states; (iii) after death? (iv) this life; (v) personhood and the (non-)existence of God. These themes address philosophical issues related to concerns about fear of death, belief in an afterlife, as well as its implications for the nature of self and the concept of God in Sikhism. At the same time, however, the article complicates our understanding of these topics by resituating them within discussions of time and time-consciousness, thereby highlighting the need for a form of logic more conducive to the understanding of death and immortality in Sikh thought. [ABSTRACT FROM AUTHOR]

The purpose of this article is twofold: first, I will reconstruct Mullā Ṣadrā's complex arguments for the soul's immortality based on its immaterial nature. Second and finally, I will briefly probe and assess various epistemological and metaphysical objections against Ṣadrā's immaterialist conception of the soul. Ṣadrā contends that our bodily death marks an awakening to the reality of our consciousness on the plane of the imaginal realm (the imaginal world is an isthmus between the sensible world and the world of intelligible forms). For Ṣadrā, 'death' does not mark an end or discontinuity in human consciousness, rather it signifies an awakening to a new mode of existence in which the soul, having once been the active principle controlling the actions of the physical body, now manifests itself as the passive recipient of the form given to it by its imaginal reality – a reality shaped by the actions it had performed in its earthly, embodied state. Thus, death is seen as the passage of the soul from the sensible to the imaginal world, until the soul unites with the intelligible world (ʿālam al-ʿaql). [ABSTRACT FROM AUTHOR]

The cell is both synchronic and diachronic, based on ontogeny and phylogeny, respectively. As experimental evidence for this holism, absent gravitational force, differentiated lung and bone cells devolve, losing their phenotypes, losing their evolutionary status, reverting to their nonlocal status. Thus, when evolution is seen as serial homeostasis, it is homologous with Quantum Entanglement as the nonlocal means of maintaining homeostatic balance between particles. This monadic perspective on consciousness is one-hundred and eighty degrees out of synch with the conventional way of thinking about consciousness as a diad, or mind and brain. There have been many attempts to explain consciousness, virtually all of them based on the brain as mind. The working hypothesis is that consciousness is a holism constituted by the unicell, the lipid cell membrane forming a barrier between inside and outside of the cell's environment as a topology. Conceptually, both the unicell and 'two hands clapping' are holisms, but because the cell is constituted by the ambiguity of negative entropy, and 'one hand clapping' requires two hands, they are both pseudo-holisms, constantly striving to be whole again. In the case of the cell, it is incomplete in the sense that there are factors in the ever-changing environment that can homeostatically complete it. That process results in biochemical modification of specific DNA codes in the egg or sperm so that the offspring is able to adapt in subsequent generations epigenetically. The opportunity to trace the evolution of the breath from humans to fish opens up to the further revelation of the interplay between evolution and geological change, tracing it back to invertebrates, sponges, and ultimately to unicellular organisms. And therein is evidence that the Cosmos itself 'breathes', providing the ultimate celestial fundament for this trail of holisms. [ABSTRACT FROM AUTHOR]

Sethi (2020) attempts to show that even if we keep Price's intuition: the claim that having an experience as of an F make us aware of an instance of Fness, we can still block the Argument from Hallucination, and so reject the conclusion that we are aware of mind-dependent rather than mind-independent items when we undergo successful perceptions. In an attempt to demonstrate this, she formulates the Argument from Hallucination so that it relies on the principle that if the existence of a neural state is sufficient for the existence of a property-instance, that property-instance is mind-dependent. I show how to reformulate the argument to avoid reliance on this, thus demonstrating against Sethi that it is possible to argue from acceptance of Price's intuition to the claim that the items we're directly aware of in the successful perceptual case are mind-dependent. [ABSTRACT FROM AUTHOR]