Beliefs, mental health, and evolutionary threat assessment systems in the brain

Heritability of cognitive and emotion processing during functional MRI in a twin sample

Despite compelling evidence that brain structure is heritable, the evidence for the heritability of task-evoked brain function is less robust. Findings from previous studies are inconsistent possibly reflecting small samples and methodological variations. In a large national twin sample, we systematically evaluated heritability of task-evoked brain activity derived from functional magnetic resonance imaging. We used established standardised tasks to engage brain regions involved in cognitive and emotional functions. Heritability was evaluated across a conscious and nonconscious Facial Expressions of Emotion Task (FEET), selective attention Oddball Task, N-back task of working memory maintenance, and a Go-NoGo cognitive control task in a sample of Australian adult twins (N ranged from 136 to 226 participants depending on the task and pairs). Two methods for quantifying associations of heritability and brain activity were utilised; a multivariate independent component analysis (ICA) approach and a univariate brain region-of-interest (ROI) approach. Using ICA, we observed that a significant proportion of task-evoked brain activity was heritable, with estimates ranging from 23% to 26% for activity elicited by nonconscious facial emotion stimuli, 27% to 34% for N-back working memory maintenance and sustained attention, and 32% to 33% for selective attention in the Oddball task. Using the ROI approach, we found that activity of regions specifically implicated in emotion processing and selective attention showed significant heritability for three ROIs, including estimates of 33%-34% for the left and right amygdala in the nonconscious processing of sad faces and 29% in the medial superior prefrontal cortex for the Oddball task. Although both approaches show similar levels of heritability for the Nonconscious Faces and Oddball tasks, ICA results displayed a more extensive network of heritable brain function, including additional regions beyond the ROI analysis. Furthermore, multivariate twin modelling of both ICA networks and ROI activation suggested a mix of common genetic and unique environmental factors that contribute to the associations between networks/regions. Together, the results indicate a complex relationship between genetic factors and environmental interactions that ultimately give rise to neural activation underlying cognition and emotion.

Does the Belief in Biblical Literalism Matter for Mental Health? Assessing Variations by Gender and Dimensions of Religiosity

Although biblical literalism is one of the most powerful ideological indicators of religiousness in the sociological study of religion, we know very little about its role vis-à-vis mental health. This is a surprising oversight, given the centrality of the Bible to both public and private religious practice in the USA. This study considers whether the belief in biblical literalism is associated with general mental health and anxiety, and whether this relationship is moderated by gender and two dimensions of religiosity: attendance and attachment to God. Data are drawn from the 2010 Baylor Religion Survey (N = 1360). Regression results suggest that stronger beliefs in biblical literalism are associated with better mental health and lower anxiety, but only among women who attend religious services weekly. However, women holding strong literalist views but falling short of weekly attendance norms reported worse mental health. There was no evidence that the relationship between biblical literalism and mental health differed by attachment to God. The implications of these results for the broader study of religion and health are discussed in light of prior research on the "dark side" of religion, recognizing that causal claims cannot be made due to the cross-sectional nature of the data.

The Culture of Violent Talk: An Interpretive Approach

One of the defining characteristics of extremist movements is the adherence to an ideology highly antagonistic to the status quo and one that permits or explicitly promotes the use of violence to achieve stated goals and to address grievances. For members of extremist groups, talk is one of the most concrete manifestations of how adherents communicate their ideas to each other and the general public. These discussions, however, do not necessarily involve a direct correspondence between words and future behavior. To better understand the culture of violent talk, we investigate how white supremacist extremists use these discussions as a rhetorical device that provides them with a sense of doing and an opportunity to express their frustrations and anger. Our analysis is grounded primarily in the ethnographic data we collected on a variety of US white supremacists since 1997. Our investigation offers important insight regarding the interactional qualities of extremist culture as well as policy implications regarding the assessment process.

Who Does Believe in life After Death? Brazilian Data from Clinical and Non-clinical Samples

Belief in afterlife is frequent, but little is known about how it relates to religiousness/spirituality (R/S) and socio-demographic variables. To investigate how the beliefs in afterlife and that "there is something beyond matter" are associated with socio-demographic, health, and R/S dimensions in a sample of medical inpatients and their companions. In multivariate analysis, afterlife belief correlated positively to educational level, religious affiliation, belief in something beyond matter, and private religious practices. Believe in something beyond matter correlated positively to afterlife belief and being spiritual. Educational level, rates of spirituality, religious affiliation, and private religious practices seem to influence the belief of afterlife and in a non-materialist cosmology.

Tinnitus: still 'A Ghost in the Machine' or a Darwinian survival phenomenon?

INTRODUCTION

The causation of tinnitus continues to intrigue. Despite the plethora of publications there is no definitive path available to concentrate our efforts, in alleviating the symptom. Several mechanical theories are available in standard tinnitus literature with varying empiricism. Purpose/aim of the study: To investigate a possible way forward.

MATERIALS AND METHODS

Employing a forensic methodology ("crime scene analysis" technique) and utilizing available evidence from the related sciences, inductive and abstract reasoning, a pragmatic model incorporating the known features of tinnitus is available.

RESULTS

A plausible evolutionary explanation of the origins and functions for the causation of tinnitus is offered with a possible link to its evasive nature, in our search for a cause.

CONCLUSION

The functional value of tinnitus may be provided by our evolutionary history. It is possible that tinnitus was a protective adaptive phenomenon in earlier forms but in our current environment merely contributes to nuisance value.

Association of posterior EEG alpha with prioritization of religion or spirituality: A replication and extension at 20-year follow-up

A prior report (Tenke et al., 2013 Biol. Psychol. 94:426-432) found that participants who rated religion or spirituality (R/S) highly important had greater posterior alpha after 10 years compared to those who did not. Participants who subsequently lowered their rating also had prominent alpha, while those who increased their rating did not. Here we report EEG findings 20 years after initial assessment. Clinical evaluations and R/S ratings were obtained from 73 (52 new) participants in a longitudinal study of family risk for depression. Frequency PCA of current source density transformed EEG concisely quantified posterior alpha. Those who initially rated R/S as highly important had greater alpha compared to those who did not, even if their R/S rating later increased. Furthermore, changes in religious denomination were associated with decreased alpha. Results suggest the possibility of a critical stage in the ontogenesis of R/S that is linked to posterior resting alpha.

The Place of Faith for Consultant Obstetricians Following Stillbirth: A Qualitative Exploratory Study

Stillbirth remains among the most challenging areas in obstetric practice. The objectives of this study were to explore the impact of stillbirth on the faith of obstetricians. Semi-structured in-depth qualitative interviews were conducted with obstetricians focusing on the impact of stillbirth on their faith. Data were analyzed using interpretative phenomenological analysis. Stillbirth was identified as one of the most difficult experiences, and most consultants were unable to engage with their personal beliefs when dealing with death at work. The major study themes were conflict of personal faith and incongruence between personal faith and professional practice. This study highlights a gap in how obstetricians see their own faith and feeling able to respond to the faith needs of bereaved parents. Participating obstetricians did not demonstrate that spirituality was an integrated part of their professional life.

The mental health sequelae of traumatic head injury in South Vietnamese ex-political detainees who survived torture

Little is known about the relationship between traumatic head injury (THI) and psychiatric morbidity in torture survivors. We examine the relationship between THI and depression, PTSD, post-concussive syndrome (PCS), disability and poor health status in Vietnamese ex-political detainees who survived incarceration in Vietnamese re-education camps. A community sample of ex-political detainees (n=337) and a non-THI, non-ex-detainee comparison group (n=82) were surveyed. Seventy-eight percent of the ex-political detainees had experienced THI; 90.6% of the ex-political detainees and 3.6% of the comparison group had experienced 7 or more trauma events. Depression and PTSD were greater in ex-detainees than in the comparison group (40.9% vs 23.2% and 13.4% vs 0%). Dose-effect relationships for THI and trauma/torture in the ex-political detainee group were significant. Logistic regression in the pooled sample of ex-detainees and the comparison group confirmed the independent impact of THI from trauma/torture on psychiatric morbidity (OR for PTSD=22.4; 95% CI: 3.0-165.8). These results demonstrate important effects of THI on depression and PTSD in Vietnamese ex-detainees who have survived torture.

Beliefs about God and mental health among American adults

This study examines the association between beliefs about God and psychiatric symptoms in the context of Evolutionary Threat Assessment System Theory, using data from the 2010 Baylor Religion Survey of US Adults (N = 1,426). Three beliefs about God were tested separately in ordinary least squares regression models to predict five classes of psychiatric symptoms: general anxiety, social anxiety, paranoia, obsession, and compulsion. Belief in a punitive God was positively associated with four psychiatric symptoms, while belief in a benevolent God was negatively associated with four psychiatric symptoms, controlling for demographic characteristics, religiousness, and strength of belief in God. Belief in a deistic God and one's overall belief in God were not significantly related to any psychiatric symptoms.

Belief in life-after-death, beliefs about the world, and psychiatric symptoms

Data from the 2010 Baylor Religion Survey were analyzed by structural equation modeling (SEM) to test five hypotheses: (1) that religious commitment is positively related to belief in life-after-death; that belief in life-after-death is (2) positively related to belief in an equitable world, and (3) negatively related to belief in a cynical world; (4) that belief in a cynical world has a pernicious association with psychiatric symptoms; and (5) that belief in an equitable world has a salubrious association with psychiatric symptoms. As hypothesized, religious commitment was positively related to belief in life-after-death (β = .74). In turn, belief in life-after-death was negatively associated with belief in a cynical world (β = -.16) and positively associated with belief in an equitable world (β = .36), as hypothesized. SEM further confirmed that belief in a cynical world had a significant pernicious association with all five classes of psychiatric symptoms (β's = .11 to .30). Belief in an equitable world had a weaker and less consistent salubrious association with psychiatric symptoms. The results are discussed in the context of ETAS theory.

Racial differences in co-occurring substance use and serious psychological distress: the roles of marriage and religiosity

The study examined how marriage and religiosity can protect members of certain racial/ethnic groups against co-occurring substance use and serious psychological distress. Using the national dataset 2007 National Survey on Drug Use and Health, we analyzed data via multinomial logistic regression, observing several important results. Our findings generally support the deprivation-compensation thesis, in that religiosity elevates the mental health of racial/ethnic minority individuals more than that of Whites. We also found, however, that race/ethnicity moderates effects of education and poverty on the co-occurring behaviors, with Whites' mental health benefiting more from wealth and education than Blacks' or Hispanics' mental health did.

When too much is not enough: obsessive-compulsive disorder as a pathology of stopping, rather than starting

Background

In obsessive-compulsive disorder (OCD), individuals feel compelled to repeatedly perform security-related behaviors, even though these behaviours seem excessive and unwarranted to them. The present research investigated two alternative ways of explaining such behavior: (1) a dysfunction of activation—a starting problem—in which the level of excitation in response to stimuli suggesting potential danger is abnormally strong; versus (2) a dysfunction of termination—a stopping problem—in which the satiety-like process for shutting down security-related thoughts and actions is abnormally weak.

Method

In two experiments, 70 patients with OCD (57 with washing compulsions, 13 with checking compulsions) and 72 controls were exposed to contamination cues—immersing a hand in wet diapers —and later allowed to wash their hands, first limited to 30 s and then for as long as desired. The intensity of activation of security motivation was measured objectively by change in respiratory sinus arrythmia. Subjective ratings (e.g., contamination) and behavioral measures (e.g., duration of hand washing) were also collected.

Results

Compared to controls, OCD patients with washing compulsions did not differ significantly in their levels of initial activation to the threat of contamination; however, they were significantly less able to reduce this activation by engaging in the corrective behavior of hand-washing. Further, the deactivating effect of hand-washing in OCD patients with checking compulsions was similar to that for controls, indicating that the dysfunction of termination in OCD is specific to the patient's symptom profile.

Conclusions

These results are the first to show that OCD is characterized by a reduced ability of security-related behavior to terminate motivation evoked by potential danger, rather than a heightened initial sensitivity to potential threat. They lend support to the security-motivation theory of OCD (Szechtman & Woody, 2004) and have important implications both for research into the biological mechanisms underlying OCD and for the development of new treatment approaches.

Religion, evolution, and mental health: attachment theory and ETAS theory

This article reviews the historical origins of Attachment Theory and Evolutionary Threat Assessment Systems Theory (ETAS Theory), their evolutionary basis and their application in research on religion and mental health. Attachment Theory has been most commonly applied to religion and mental health in research on God as an attachment figure, which has shown that secure attachment to God is positively associated with psychological well-being. Its broader application to religion and mental health is comprehensively discussed by Kirkpatrick (2005). ETAS Theory explains why certain religious beliefs--including beliefs about God and life-after-death--should have an adverse association, an advantageous association, or no association at all with mental health. Moreover, it makes specific predictions to this effect, which have been confirmed, in part. The authors advocate the application of ETAS Theory in research on religion and mental health because it explains how religious and other beliefs related to the dangerousness of the world can directly affect psychiatric symptoms through their affects on specific brain structures.

Beliefs about God, psychiatric symptoms, and evolutionary psychiatry

The present study analyzed the association between specific beliefs about God and psychiatric symptoms among a representative sample of 1,306 U.S. adults. Three pairs of beliefs about God served as the independent variables: Close and Loving, Approving and Forgiving, and Creating and Judging. The dependent variables were measures of General Anxiety, Depression, Obsessive-Compulsion, Paranoid Ideation, Social Anxiety, and Somatization. As hypothesized, the strength of participants' belief in a Close and Loving God had a significant salutary association with overall psychiatric symptomology, and the strength of this association was significantly stronger than that of the other beliefs, which had little association with the psychiatric symptomology. The authors discuss the findings in the context of evolutionary psychiatry, and the relevance of Evolutionary Threat Assessment Systems Theory in research on religious beliefs.