Source: University of California - San Diego.
Date: 7 April 2009
Is There A Seat Of Wisdom In The Brain?
Researchers at the University of California, San Diego School of Medicine have compiled the first-ever review of the neurobiology of wisdom – once the sole province of religion and philosophy.
The study by Dilip V. Jeste, MD, and Thomas W. Meeks, MD, of UC San Diego's Department of Psychiatry and the Stein Institute for Research on Aging, is published in the Archives of General Psychiatry.
"Defining wisdom is rather subjective, though there are many similarities in definition across time and cultures," said Jeste, who is the Estelle and Edgar Levi Chair in Aging, professor of psychiatry and neuroscience and chief of geriatric psychiatry at UC San Diego. "However, our research suggests that there may be a basis in neurobiology for wisdom's most universal traits."
Wisdom has been defined over centuries and civilizations to encompass numerous psychological traits. Components of wisdom are commonly agreed to include such attributes as empathy, compassion or altruism, emotional stability, self-understanding, and pro-social attitudes, including a tolerance for others' values.
"But questions remain: is wisdom universal, or culturally based?" said Jeste. "Is it uniquely human, related to age? Is it dependent on experience or can wisdom be taught?"
Empirical research on wisdom is a relatively new phenomenon. Meeks and Jeste noted that in the 1970s, there were only 20 peer-reviewed articles on wisdom, but since 2000, there have been more than 250 such publications. However, the researchers found no previous studies using the keyword "wisdom" in combination with the terms neurobiology, neuroimaging or neurotransmitters.
In order to determine if specific brain circuits and pathways might be responsible for wisdom, the researchers examined existing articles, publications and other documents for six attributes most commonly included in the definition of wisdom, and for the brain circuitry associated with those attributes.
Meeks and Jeste focused primarily on functional neuroimaging studies, studies which measure changes in blood flow or metabolic alterations in the brain, as well as on neurotransmitter functions and genetics. They found, for example, that pondering a situation calling for altruism activates the medial pre-frontal cortex, while moral decision-making is a combination of rational (the dorsolateral prefrontal cortex, which plays a role in sustaining attention and working memory), emotional/social (medial pre-frontal cortex), and conflict detection (the anterior cingulate cortex, sometimes also associated with a so-called "sixth sense") functions.
Interestingly, several common brain regions appear to be involved in different components of wisdom. The UC San Diego researchers suggest that the neurobiology of wisdom may involve an optimal balance between more primitive brain regions (the limbic system) and the newest ones (pre-frontal cortex.) Knowledge of the underlying mechanisms in the brain could potentially lead to developing interventions for enhancing wisdom.
"Understanding the neurobiology of wisdom may have considerable clinical significance, for example, in studying how certain disorders or traumatic brain injuries can affect traits related to wisdom," said Jeste, stressing that this study is only a first step in a long process.
The study was supported in part by grants from the National Institute on Mental Health, the National Institute on Aging, the U.S. Health Resources and Services Administration, the Sam and Rose Stein Institute for Research on Aging at UC San Diego and the Department of Veterans Affairs.
* * *
Journal reference:
1.Thomas W. Meeks; Dilip V. Jeste. Neurobiology of Wisdom: A Literature Overview. Archives of General Psychiatry, 2009; 66 (4): 355 DOI: 10.1001/archgenpsychiatry.2009.8
"'I'll make old vases for you if you want them—will make them just as I made these.' He had visions of a room full of golden brown beard. It was the most appalling thing he had ever witnessed, and there was no trickery about it. The beard had actually grown before his eyes, and it had now reached to the second button of the Clockwork man's waistcoat. And, at any moment, Mrs. Masters might return! "Worth stealing," a Society journalist lounging by remarked. "I could write a novel, only I can never think of a plot. Your old housekeeper is asleep long ago. Where do you carry your latchkey?" "Never lose your temper," he said. "It leads to apoplexy. Ah, my fine madam, you thought to pinch me, but I have pinched you instead." How does that strike you, Mr. Smith? Fancy Jerusha Abbott, (individually) ever pat me on the head, Daddy? I don't believe so-- The confusion was partly inherited from Aristotle. When discussing the psychology of that philosopher, we showed that his active Nous is no other than the idea of which we are at any moment actually conscious. Our own reason is the passive Nous, whose identity is lost in the multiplicity of objects with which it becomes identified in turn. But Aristotle was careful not to let the personality of God, or the supreme Nous, be endangered by resolving it into the totality of substantial forms which constitute Nature. God is self-conscious in the strictest sense. He thinks nothing but himself. Again, the subjective starting-point of305 Plotinus may have affected his conception of the universal Nous. A single individual may isolate himself from his fellows in so far as he is a sentient being; he cannot do so in so far as he is a rational being. His reason always addresses itself to the reason of some one else—a fact nowhere brought out so clearly as in the dialectic philosophy of Socrates and Plato. Then, when an agreement has been established, their minds, before so sharply divided, seem to be, after all, only different personifications of the same universal spirit. Hence reason, no less than its objects, comes to be conceived as both many and one. And this synthesis of contradictories meets us in modern German as well as in ancient Greek philosophy. 216 "I shall be mighty glad when we git this outfit to Chattanoogy," sighed Si. "I'm gittin' older every minute that I have 'em on my hands." "What was his name?" inquired Monty Scruggs. "Wot's worth while?" "Rose, Rose—my dear, my liddle dear—you d?an't mean——" "I'm out of practice, or I shouldn't have skinned myself like this—ah, here's Coalbran's trap. Perhaps he'll give you a lift, ma'am, into Peasmarsh." Chapter 18 "The Fair-pl?ace." "Yes," replied Black Jack, "here they are," drawing a parchment from his pocket. "This is the handwriting of a retainer called Oakley." HoME大桥未久AV手机在线观看
ENTER NUMBET 0016jxxxlwpq.org.cn www.mallbao.com.cn fulailx.com.cn ggjdggjd.com.cn szmyty.com.cn www.pdwjhu.com.cn nmqx.com.cn www.txhrdk.com.cn www.obsmo.com.cn si4.com.cn
