Beliefs: A challenge in neuropsychological disorders

Sexual health beliefs and prevention of sexually transmitted infections among cisgender women sex workers in Colombia

INTRODUCTION

The stigma and social discrimination against cisgender women sex workers lead many of them to live in conditions characterized by social inequality, marginalization, persecution, and limited opportunities for sexual health literacy. Consequently, they are often compelled to establish a framework of preventive beliefs with little scientific validity, which they use to identify, mitigate, or avoid sexual health risks arising from their interactions with clients. This study investigates the sexual health beliefs that influence self-care practices aimed at preventing sexually transmitted infections among cisgender women sex workers in Colombia.

METHODS

We conducted a qualitative study framed in Hermeneutic Phenomenology. In-depth interviews and discussion groups were conducted with 34 cisgender women sex workers over 18 years of age in the center of the cities of Bogotá and Barranquilla in Colombia.

RESULTS

Seven themes emerged from the reflective and inductive thematic analysis of the narratives: (1) popular habits for the prevention of contagion, (2) ocular assessment of genitals, (3) condom lubrication, (4) suspicion of a hidden infection in the client, (5) saliva and oral contact as a source of contagion, (6) avoidance of semen contact, (7) and trust in God as protection.

CONCLUSIONS

The findings reflect the need for health and social professionals to promote participatory and inclusive cooperation with sex workers to update the framework of preventive beliefs that help them guide sexual health self-care with autonomy and self-efficacy, strengthening favorable beliefs and negotiating unfavorable ones. It is also essential to have a sex worker-informed sexual health policy that guides the promotion of sexual health that is sensitive to the needs and consistent with the risks of sex work and ensures friendly and non-oppressive preventive care environments for sex workers.

Bridging the gap between believing and memory functions

Believing has recently been recognized as a fundamental brain function linking a person’s experience with his or her attitude, actions and predictions. In general, believing results from the integration of ambient information with emotions and can be reinforced or modulated in a probabilistic fashion by new experiences. Although these processes occur in the subliminal realm, humans can become aware of what they believe and express it verbally. We explain how believing is interwoven with memory functions in a multifaceted fashion. Linking the typically rapid and adequate reactions of a subject to what he/she believes is enabled by working memory. Perceptions are stored in episodic memory as beneficial or aversive events, while the corresponding verbal descriptions of what somebody believes are stored in semantic memory. After recall from memory of what someone believes, personally relevant information can be communicated to other people. Thus, memory is essential for maintaining what people believe.

Human interaction with the divine, the sacred, and the deceased: topics that warrant increased attention by psychologists

Humans have likely been attempting to communicate with entities believed to exist, such as the divine, sacred beings, and deceased people, since the dawn of time. Across cultures and countries, many believe that interaction with the immaterial world is not only possible but a frequent experience. Most religious traditions across the globe focus many rituals and activities around prayer to an entity deemed divine or sacred. Additionally, many people–religious, agnostic, and atheists alike–report communication with their departed loved ones. During highly stressful times associated with natural disasters, war, pandemics, and other threats to human life, the frequency and intensity of these activities and associated experiences substantially increase. Although this very human phenomenon seems to be universal, the empirical literature on the topic within psychology is thin. This paper discussed the topic and reviews what we know from the professional literature about how people perceive communication with these unseen entities. It highlights the perceptual and social cognition evidence and discussed the role of attribution theory, which might help us understand the beliefs, motivations, and practices of those engaged with communication with the unseen. Empirical laboratory research with mediums is discussed as well, examining the evidence for communication with the deceased. Final reflections and suggestions for future research are also offered.

Clinical presentation and neural correlates of stroke-associated spatial delusions

BACKGROUND AND PURPOSE

Incongruent beliefs about self-localization in space markedly disturb patients' behavior. Spatial delusions, or reduplicative paramnesias, are characterized by a firm conviction of place reduplication, transformation, or mislocation. Evidence suggests they are frequent after right hemisphere lesions, but comprehensive information about their clinical features is lacking.

METHODS

We prospectively screened 504 acute right-hemisphere stroke patients for the presence of spatial delusions. Their behavioral and clinical features were systematically assessed. Then, we analyzed the correlation of their duration with the magnitude of structural disruption of belief-associated functional networks. Finally, we described the syndrome subtypes and evaluated whether the clinical categorization would be predicted by the structural disruption of familiarity-associated functional networks using an unsupervised k-means clustering algorithm.

RESULTS

Sixty patients with spatial delusions were identified and fully characterized. Most (93%) localized the misidentified places closer to home than the hospital. The median time duration was 3 days (interquartile range = 1-7 days), and it was moderately correlated with the magnitude of structural-functional decoupling of belief-associated functional networks (r = 0.39, p = 0.02; beta coefficient regressing for lesion volume = 3.18, p = 0.04). Each clinical subtype had characteristic response patterns, which were reported, and representative examples were provided. Clustering based on structural disruption of familiarity- and unfamiliarity-associated functional networks poorly matched the clinical categorization (lesion: Rand index = 0.47; structural disconnection: Rand index = 0.51).

CONCLUSIONS

The systematic characterization of the peculiar clinical features of stroke-associated spatial delusions may improve the syndrome diagnosis and clinical approaches. The novel evidence about their neural correlates fosters the clarification of the pathophysiology of delusional misidentifications.

Believing and social interactions: effects on bodily expressions and personal narratives

The processes of believing integrate external perceptual information from the environment with internal emotional states and prior experience to generate probabilistic neural representations of events, i.e., beliefs. As these neural representations manifest mostly below the level of a person's conscious awareness, they may inadvertently affect the spontaneous person's bodily expressions and prospective behavior. By yet to be understood mechanisms people can become aware of these representations and reflect upon them. Typically, people can communicate the content of their beliefs as personal statements and can summarize the narratives of others to themselves or to other people. Here, we describe that social interactions may benefit from the consistency between a person's bodily expressions and verbal statements because the person appears authentic and ultimately trustworthy. The transmission of narratives can thus lay the groundwork for social cooperation within and between groups and, ultimately, between communities and nations. Conversely, a discrepancy between bodily expressions and narratives may cause distrust in the addressee(s) and eventually may destroy social bonds.

Believing is seeing: A Buddhist theory of creditions

The creditions model is incredibly powerful at explaining both how beliefs are formed and how they influence our perceptions. The model contains several cognitive loops, where beliefs not only influence conscious interpretations of perceptions downstream but are active in the subconscious construction of perceptions out of sensory information upstream. This paper shows how this model is mirrored in the epistemology of two central Buddhist figures, Dignāga (480–540 CE) and Dharmakı̄rti (c. 550–650 CE). In addition to showing these parallels, the paper also demonstrates that by drawing on Dignāga and Dharmakı̄rti's theory, we can extend the explanatory power of the creditions model. Namely, while creditions explain how beliefs influence both the conscious interpretation and subconscious construction of sensory information, Dignāga and Dharmakı̄rti suggest beliefs can even be generative of sensory-like information. I recruit ancient Buddhist texts in conjunction with contemporary cognitive science scholarship to offer a hypothesis for the cognitive mechanisms responsible for this.

Believing processes during the COVID-19 pandemic in individuals with bipolar disorder: An exploratory study

BACKGROUND

Believing or “credition” refers to psychological processes that integrate the cognitions and emotions that influence our behavior. In the credition model by Angel and Seitz, four parameters are postulated: proposition, certainty, emotion and mightiness. It is assumed that believing processes are influenced by both the individual as well as socio-cultural factors and external circumstances. External or environmental circumstances can include threatening situations such as the ongoing pandemic. It has been hypothesized that believing processes related to the pandemic differ between individuals with bipolar disorder (BD) and healthy controls (HC).

AIM

To investigate credition in individuals with BD during the coronavirus disease 2019 (COVID-19) pandemic.

METHODS

Psychiatrically stable individuals with BD (n = 52) and age- and sex matched HC (n = 52) participated in an online survey during the first lockdown of the COVID-19 pandemic. The survey took place between April 9^th and June 4^th, 2020, in Austria. Participants completed the Brief Symptom Inventory-18, the Beck Depression Inventory-II, the Altman Self-Rating Mania Scale, the Pittsburgh Sleep Quality Index and a dedicated Believing Questionnaire assessing four parameters of credition (proposition, certainty, emotion and mightiness). The MAXQDA software was used to analyze the qualitative data. Statistical analyses included analyses of variance, a multivariate analysis of variance and a multivariate analysis of co-variance.

RESULTS

Individuals with BD reported significantly more negative propositions [F (1,102) = 8.89, P = 0.004, η²_p = 0.08] and negative emotions [Welch´s F (1,82.46) = 18.23, P < 0.001, η²_p = 0.18], while HC showed significantly more positive propositions [F (1,102) = 7.78, P = 0.006, η²_p = 0.07] and emotions [F (1,102) = 14.31, P < 0.001, η²_p = 0.12]. In addition, individuals with BD showed a higher incongruence between their propositions and their emotions [F (1,102) = 9.42, P = 0.003, η²_p = 0.08] and showed strong correlations between the parameters of the Believing Questionnaire and their psychiatric symptoms (r = 0.51-0.77, all P < 0.001). Positive as well as negative emotions and propositions were associated with scores measuring symptoms of depression, anxiety and sleep quality.

CONCLUSION

Believing parameters were associated with psychiatric symptoms in BD during the pandemic. Findings broaden knowledge about the susceptibility of believing processes for ambient challenges in individuals with BD.