Welcome to the Nexus of Ethics, Psychology, Morality, Philosophy and Health Care

Welcome to the nexus of ethics, psychology, morality, technology, health care, and philosophy
Showing posts with label Primates. Show all posts
Showing posts with label Primates. Show all posts

Monday, December 5, 2022

Social isolation and the brain in the pandemic era

Bzdok, D., and Dunbar, R.
Nat Hum Behav 6, 1333–1343 (2022).
https://doi.org/10.1038/s41562-022-01453-0

Abstract

Intense sociality has been a catalyst for human culture and civilization, and our social relationships at a personal level play a pivotal role in our health and well-being. These relationships are, however, sensitive to the time we invest in them. To understand how and why this should be, we first outline the evolutionary background in primate sociality from which our human social world has emerged. We then review defining features of that human sociality, putting forward a framework within which one can understand the consequences of mass social isolation during the COVID-19 pandemic, including mental health deterioration, stress, sleep disturbance and substance misuse. We outline recent research on the neural basis of prolonged social isolation, highlighting especially higher-order neural circuits such as the default mode network. Our survey of studies covers the negative effects of prolonged social deprivation and the multifaceted drivers of day-to-day pandemic experiences.

Conclusion

The human social world is deeply rooted in our primate ancestry. This social world is, however, extremely sensitive to the time we invest in it. Enforced social isolation can easily destabilize its delicate equilibrium. Many of the psychological sequalae of COVID-19 lockdowns are readily understood as resulting from the dislocation of these deeply rooted social processes. Indeed, many of these findings could have been anticipated long before the COVID-19 pandemic. For example, almost one in ten Europeans admitted never meeting friends or family outside of their own household in the course of an entire year, with direct consequences for their psychological and physical health. Solitary living made up >50% of households in a growing number of metropolitan cities worldwide and has long been thought to be the cause of increasing levels of depression and psychological dystopia. Indeed, aversive feelings of social isolation probably serve as a biological warning signal that alerts individuals to improve their social relationships.

Three key points emerge from our present assessment. One is that COVID-19 and associated public health restrictions to curb the spread of the virus are likely to have demonstrable mental health and psychosocial ramifications for years to come. This will inevitably place a significant burden on our health systems and societies. The impact may, however, be largely restricted to specific population strata. Older people, for example, are likely to face disproportionately adverse consequences. Worryingly, prolonged social isolation seems to invoke changes in the capacity to visualize internally centred thoughts, especially in younger sub-population. This may presage a switch from an outward to an inward focus that may exacerbate the experience of social isolation in susceptible individuals. The longer-term implications of this are, however, yet to be determined. Second, the experience of undergoing social isolation is known to have significant effects on the structure and function of the hippocampus and default network, long recognized as a primary neural pathway implicated in the pathophysiology of dementia and other major neurodegenerative diseases as well as in effective social function. The fact that these same brain regions turn up in the neuroanatomical consequences of COVID-19 infection is concerning. Our third key point is that social determinants that condition inequality in our societies have strong impacts on lived day-to-day pandemic experiences. This is highlighted by the negative outcomes from COVID-19 for families of lower socio-economic status, single-parent households, and those with racial and ethnic minority backgrounds.

As a note of caution, in our judgement, few datasets or methodological tools exist today to definitively establish causal directionality in many of the population effects we have surveyed in this review. For example, many of the correlative links do not allow us to infer whether loneliness directly causes depression and anxiety, as opposed to already depressed, anxious individuals being more prone to developing loneliness in times of adversity. Similarly, none of the reviewed findings can be used to tease apart whether changes in psychopathology during periods of mass social isolation are the chicken or the egg of the many biological manifestations. To fill knowledge gaps on mediating mechanisms for theoretical models, future research requires carefully designed and controlled longitudinal before-versus-after COVID-19 population investigations.

Sunday, August 12, 2018

Evolutionary Origins of Morality: Insights From Non-human Primates

Judith Burkart, Rahel Brugger, and Carel van Schaik
Front. Sociol., 09 July 2018

The aim of this contribution is to explore the origins of moral behavior and its underlying moral preferences and intuitions from an evolutionary perspective. Such a perspective encompasses both the ultimate, adaptive function of morality in our own species, as well as the phylogenetic distribution of morality and its key elements across primates. First, with regard to the ultimate function, we argue that human moral preferences are best construed as adaptations to the affordances of the fundamentally interdependent hunter-gatherer lifestyle of our hominin ancestors. Second, with regard to the phylogenetic origin, we show that even though full-blown human morality is unique to humans, several of its key elements are not. Furthermore, a review of evidence from non-human primates regarding prosocial concern, conformity, and the potential presence of universal, biologically anchored and arbitrary cultural norms shows that these elements of morality are not distributed evenly across primate species. This suggests that they have evolved along separate evolutionary trajectories. In particular, the element of prosocial concern most likely evolved in the context of shared infant care, which can be found in humans and some New World monkeys. Strikingly, many if not all of the elements of morality found in non-human primates are only evident in individualistic or dyadic contexts, but not as third-party reactions by truly uninvolved bystanders. We discuss several potential explanations for the unique presence of a systematic third-party perspective in humans, but focus particularly on mentalizing ability and language. Whereas both play an important role in present day, full-blown human morality, it appears unlikely that they played a causal role for the original emergence of morality. Rather, we suggest that the most plausible scenario to date is that human morality emerged because our hominid ancestors, equipped on the one hand with large and powerful brains inherited from their ape-like ancestor, and on the other hand with strong prosocial concern as a result of cooperative breeding, could evolve into an ever more interdependent social niche.

The article is here.

Tuesday, October 17, 2017

Is it Ethical for Scientists to Create Nonhuman Primates with Brain Disorders?

Carolyn P. Neuhaus
The Hastings Center
Originally published on September 25, 2017

Here is an excerpt:

Such is the rationale for creating primate models: the brain disorders under investigation cannot be accurately modelled in other nonhuman organisms, because of differences in genetics, brain structure, and behaviors. But research involving humans with brain disorders is also morally fraught. Some people with brain disorders experience impairments to decision-making capacity as a component or symptom of disease, and therefore are unable to provide truly informed consent to research participation. Some of the research is too invasive, and would be grossly unethical to carry out with human subjects. So, nonhuman primates, and macaques in particular, occupy a “sweet spot.” Their genetic code and brain structure are sufficiently similar to humans’ so as to provide a valid and accurate model of human brain disorders. But, they are not conferred protections from research that apply to humans and to some non-human primates, notably chimpanzees and great apes. In the United States, for example, chimpanzees are protected from invasive research, but other primates are not. Some have suggested, including in a recent article in Journal of Medical Ethics, that protections like those afforded to chimpanzees ought to be extended to other primates and other animals, such as dogs, as evidence mounts that they also have complex cognitive, social, and emotional lives. For now, macaques and other primates remain in use.

Prior to the discovery of genome editing tools like ZFNs, TALENs, and most recently, CRISPR, it was extremely challenging, almost to the point of prohibitive, to create non-human primates with precise, heritable genome modifications. But CRISPR (Clustered Randomized Interspersed Palindromic Repeat) presents a technological advance that brings genome engineering of non-human primates well within reach.

The article is here.

Saturday, July 19, 2014

SciCafe: The Evolution of Irrationality

SciCafe
Originally posted April 2014

Laurie Santos presented her research on the evolution of irrationality and insights from primates. Don't worry if you missed it: we have a video of her presentation, including clips of monkeys "shopping" for treats! Santos explores the roots of human irrationality by watching our primate relatives make decisions in "monkeynomics."