Showing posts with label assessment. Show all posts
Showing posts with label assessment. Show all posts

Saturday, June 21, 2014

Do We Need a Theory-Based Assessment of Consciousness in the Field of Disorders of Consciousness?


Cognitive science diagnoses several disorders of consciousness (minimally conscious state, Persistent vegetative state, Locked-in syndrome, chronic coma, Brain stem death), which is curious in that we do not know (for sure) what consciousness is or is not.

Bottom line is that I agree that we need a theory-based assessment of consciousness from we can determine some norms, and then we can diagnose disorders of consciousness.

Full Citation: 
Fingelkurts, AA, Fingelkurts, AA, Bagnato, S, Boccagni, C, and Galardi, G. (2014, Jun 4). Do we need a theory-based assessment of consciousness in the field of disorders of consciousness? Frontiers in Human Neuroscience; 8:402. doi: 10.3389/fnhum.2014.00402

Do we need a theory-based assessment of consciousness in the field of disorders of consciousness?

Alexander A. Fingelkurts [1], Andrew A. Fingelkurts [1], Sergio Bagnato [2,3], Cristina Boccagni [2,3] and Giuseppe Galardi [2,3]
1. Research Department, BM-Science – Brain and Mind Technologies Research Centre, Espoo, Finland
2. Neurorehabilitation Unit, Rehabilitation Department, Fondazione Istituto “San Raffaele-G. Giglio,” Cefalù, Italy
3. Neurophysiology Unit, Rehabilitation Department, Fondazione Istituto “San Raffaele-G. Giglio,” Cefalù, Italy
Adequate assessment of (un)consciousness is not only of theoretical interest but also has a practical and ethical importance, especially when it comes to disorders of consciousness (DOC). Accurately determining the presence or absence of consciousness in patients with DOC allows informed decisions to be made about long-term care support, referral for rehabilitation, pain management and withdrawal of life support.

In spite of significant progress in neuroimaging and the introduction of clear-cut clinical diagnostic criteria, determining the (un)consciousness still presents an important clinical problem: errors are common and have been shown to be as high as 37–43% (Tresch et al., 1991; Childs et al., 1993; Andrews et al., 1996; Schnakers et al., 2006).

Assessment errors arise because the evaluation of patients with DOC is based mostly on clinical observation of subjectively interpreted behavioral responses, while conscious experience often occurs without any behavioral signs. Additionally behavioral responses of such patients are usually limited by their cognitive dysfunctions and/or by their frequent motor impairment. Therefore, determining if a non-communicative or minimally communicative patient is phenomenally conscious poses a major clinical and ethical challenge. For this reason, there is a need for paraclinical diagnostic markers for the presence or absence of consciousness.

We believe that a theoretical account of what conscious experience is and how it emerges within the brain will advance the search for appropriate neuromarkers of the presence or absence of consciousness in non-communicative brain-damaged patients.

In our view, several important considerations need to be kept in mind:

Consciousness vs. Vigilance

Consciousness is often conceptualized as a phenomenon with two components: wakefulness and awareness (Posner et al., 2007). Though such understanding is currently quite wide-spread, it confuses and mixes two different and independent phenomena: subjective awareness and vigilance. While awareness is an important component of consciousness, wakefulness belongs to the vigilance domain. Independence of these two concepts can be demonstrated by examples from a daily life: (a) we are able to unconsciously perform complex actions like brushing our teeth or driving a car while being completely awake; (b) being at the same level of wakefulness we are usually aware of some events/stimuli while unaware of others; and (c) during sleep we can be aware of our phenomenal experience (dreams) but are not awake. Hence, wakefulness is not a component of consciousness but of vigilance. Vigilance, however, affects consciousness by limiting the amount of information available for conscious access (Rusalova, 2006), thus affecting the amount of content (Overgaard and Overgaard, 2010).

Is Consciousness Gradually Continuous or Discrete (“All-or-None”)?

From the abovementioned fallacy, another misconception arises—levels of consciousness. The assumption is that consciousness itself can be somehow diminished (less consciousness) or increased (more consciousness), and thus considered to be gradual (Laureys et al., 2002; Vanhaudenhuyse et al., 2010a). However, there is no introspective evidence to support this widely accepted idea (Overgaard and Overgaard, 2010). Indeed, from a third-person perspective, consciousness presents itself in varying amounts, depending on the level of vigilance of the studied subject. However, what is important is that from the first-person perspective one is either discretely fully aware or unaware of something. It is the amount of content that varies gradually (Overgaard and Overgaard, 2010). There is no additional degree of consciousness during such awareness of the content (for a discussion see Fingelkurts et al., 2012a). In other words, consciousness is not merely a quantitative matter of a degree but in fact a qualitative matter of absence or presence of a particular state (Plum et al., 1998). In this sense, when consciousness is separated from arousal/wakefulness, then it is more of a categorical (all-or-none) phenomenon rather than a continuous (gradual) one (Fingelkurts et al., 2012a). It is the degree of vigilance (wakefulness) that conflates the expression of consciousness, resulting in an illusion of its continuous or graded nature (Hudetz, 2010).

What is Then Consciousness?

It is reasonable to assume that to be conscious is to be in a particular state which has projections onto mental/ psychological, neurophysiological and cognitive/behavioral dimensions (Edelman, 1989; Sokolov, 1990; Flohr, 1991; Tononi, 2008). Currently we do not know all parameters of this state, but recent empirical studies have provided several important observations (see Figure 1):
FIGURE 1  
http://www.frontiersin.org/files/Articles/90970/fnhum-08-00402-HTML/image_m/fnhum-08-00402-g001.jpg

Figure 1. Schematic illustration relating consciousness expression and neuronal assembly characteristics. The stepwise line represents the idea that gradual changes in neuronal mechanisms need to be accumulated to reach a particular threshold level required for qualitative change in the functional state (Bagnato et al., 2013). During VS as a result of a brain injury, the functions of the neural net subtending consciousness (awareness) are reduced in both hemispheres below the threshold level required for minimal consciousness expression. The recovery of consciousness is a dynamic process that involves many plastic changes in many brain structures. If this reorganization crosses the threshold of the minimal neuronal mechanisms that are jointly sufficient for any conscious awareness (particular level of the size, life-span, stability and speed of growth of neuronal assemblies, as well as the amount and strength of functional connectivity between them), the patient will regain consciousness (Fingelkurts et al., 2012a,b). The critical factor regulating the occurrence or absence of consciousness recovery is the distance of these functional characteristics of neuronal assemblies from this threshold level (Bagnato et al., 2013).VS, vegetative state; MCS, minimally conscious state; dashed horizontal line illustrates a threshold of the minimal neuronal mechanisms that are jointly sufficient for any conscious awareness to emerge.
Taken together (Figure 1) these findings suggest that consciousness is an emergent phenomenon of coherent dynamic binding of multiple, relatively large, long-lived and stable, but transient alpha and beta generated neuronal assemblies organized as synchronized patterns within a nested, hierarchical brain architecture. It seems that these are minimally sufficient conditions at the more basic level (brain) that are required for the emergent quality (conscious mind) to manifests itself. Indeed, if phenomenal consciousness is a biological phenomenon within the confines of the brain, then there must be a specific level of brain organization and a specific spatial–temporal grain in it where consciousness resides. In other words, we could expect that at the lower (in comparison with the phenomenal consciousness) level of brain organization there should be non-experiential entities (some complex electrophysiological mechanisms) that function as the direct realization base of the phenomenal world (Fingelkurts et al., 2010, 2013a). The abovementioned nested hierarchical architecture of separate and synchronized neuronal assemblies forms the very particular level of brain functioning, so-called operational architectonics level, which on the one hand intervenes between physical level of the brain where it literally resides, and on the other, is isomorphic to the experiential/subjective phenomenal structure of the mind (Fingelkurts et al., 2010). In other words, the level of the operational architectonics has emergent properties relatively independent from the neurophysiological/neuroanatomical properties of the physical level. And the phenomenal level supervenes on this operational level with one-to-one correspondence thus making it ontologically inseparable from it (though it is separable from the brain neuroanatomical processes through the operational level) (Fingelkurts et al., 2013a).

Analytic Model for Assessing Consciousness

Patients in VS or in minimally conscious state (MCS) offer a unique opportunity to study the neural basis of (un)consciousness due to the fact that impairment in awareness of self and environment is dissociated in such patients from preserved and stable wakefulness. We believe that an appropriate level of consciousness description should articulate the operational level of brain organization where the phenomenal/conscious phenomena reside (Fingelkurts et al., 2013b). Electroencephalogram (EEG) is a suitable and adequate measure for the instrumental analysis of such operational level, because it (a) provides a direct (in contrast to indirect fMRI an PET) measure of the behavior of large-scale neuronal networks with a millisecond temporal resolution and reflects functional properties and states of brain functioning as well as being closely connected to information processing in/among neuronal assemblies (for a discussion see Fingelkurts et al., 2012a) and (b) enables clinicians to assess spontaneous brain activity at each level of vigilance and in any state of consciousness, bypassing the need to elicit a behavioral or any other response from the patient (Vanhaudenhuyse et al., 2010b).

Following Baars's (1988) recommendation, an experimental analytic model for the assessment of consciousness should consider only those EEG parameters that satisfy the rule: (i) NORM ≥ MCS > VS for subjective awareness of self and environment, (ii) NORM ≥ MCS < VS for subjective unawareness of self and environment. This model was already successfully used in several recent studies (Fingelkurts et al., 2012a,b,c, 2013b).

In conclusion we argue that in the situation where there is no consensus on what would constitute the reliable markers of consciousness in the absence of the subject's report, a theory-based insight into neural substrates and mechanisms involved in conscious content may be useful for detecting the presence of conscious experiences in non-communicating subjects.

Do we Need a Theory-Based Assessment of Consciousness for Proper Rehabilitation of Patients with DOC?

On the basis of the foregoing concepts, we may assume that patients with similar clinical behavior (i.e., VS or MCS) differ considerably in their level of operational architectonic dysfunction and that in turn translates into different expression of consciousness (Fingelkurts et al., 2012b). This is a critical point, if we consider that chances of recovery from a DOC (particularly, from a VS) depend on the interaction of two main factors: (i) the degree of impairment of neuronal systems supporting consciousness, and (ii) the amount of spontaneous and rehabilitation-induced plastic changes aimed to restore brain functions and connectivity within nested operational architectonics (Bagnato et al., 2013). If so, the precise measurement of brain dysfunction characteristics will be decisive, as it will allow rehabilitative treatments to be tailored for each patient. In the future, we may test the effectiveness of specific interventions (i.e., cognitive rehabilitations, drugs or neurostimulation) in patients in VS or MCS by evaluating the effects of the treatments on the patients' neuronal assembly characteristics mentioned earlier. We will then be able to choose the best rehabilitative intervention (or a suitable combination of treatments) for each patient with severe DOC by taking in consideration neurophysiological markers that are easily quantifiable at any stage of rehabilitation.

Conflict of Interest Statement

The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The authors would like to thank Dmitry Skarin for English editing.


Thursday, September 13, 2012

Dr. Kristin Neff - The Science of Self-Compassion


This is a cool video of Dr. Kristin Neff presenting her talk, The Science of Self-Compassion, offered via The Center for Compassion and Altruism Research and Education, at Stanford University. This talk was a part of The Science of Compassion: Origins, Measures, and Interventions, which took place July 19th to 22nd in Telluride Colorado. Her lecture was part of panel Self-Report Autonomic and Behavioral Measures of Compassion by Kristin Neff, Ph.D.

Tuesday, February 28, 2012

Pierre Côté - The Relative Happiness Index

  Interesting . . . . You test your own happiness at the RHI website.






ABSTRACT

Can happiness be a science? Can we actually qualify happiness with scientific notions instead of esoteric ones? How can happiness be useful? Are women happier than men? Is Montreal a happier metropolis than Quebec city? What can we learn from happiness? Brace yourself for Pierre Côté, the creator of the Relative Happiness Index, who is ready to answer all of these questions and more!

Speaker: Pierre Côté
Marketing and communication senior consultant
President and founder of the RHI (Relative Happiness Index)
Participant in the TV series Castaway Cities
Author

Join us for this unique tech talk on The Relative Happiness Index (RHI), a unique social observatory tool.

A bold visionary and very sensitive to the social reality, Pierre Côté founded in 2006 the Relative Happiness Index. The main objective of this index is to develop from happiness a real and a scientific variable that will be useful to establish a judgment or to evaluate a society, a community or a group of people.

An independent social observatory tool, the Relative Happiness Index, through the forty inquiries realised since 2006, surveyed no less than 70 000 Quebecers by asking over 800 questions.

The Pierre Côté experience and his profound knowledge of Quebec's society acquired through the Relative Happiness Index makes him a unique consultant. As such, he's regularly invited by the media to share and explain the results of his researches and to comment on different aspects of society.
This is from their website - it offers some definitions for what they are looking at trying to measure.

Abstract Concept or Tangible Reality?

[ A Selective and Relative Notion ]
[ Happiness: a Social Paradox ]
[ Happiness: Aptitude or Attitude? ]
[ Personal Assessment ]

A Selective and Relative Notion

According to French author and politician André Malraux, "happiness is for imbeciles," in the sense that it is utopian to believe that anyone can attain an absolute state in a relative world. It follows that only an absolute imbecile could believe in achieving it some day.

"We should die when we're happy," opined singer Jacqueline Dulac, in clearly demonstrating the difficult, even impossible, quest of attaining perfect happiness and the ultimate value of this state.

While many philosophers, intellectuals, and researchers have given their opinions on the issue of happiness, they agree on only a single point: happiness is subjective and relative. And it's because happiness is so subjective and relative that so much discussion and debate has focused on defining it and, to a greater degree, on determining the various methods for attaining it.

Happiness: a Social Paradox

Today, happiness appears to be turned more outwardly than inwardly. Moreover, the view of success that society imposes on us is such that saying you're unhappy is like admitting your life has been a failure. Undoubtedly, this accounts for the paradox that, while the great majority of people tend to consider themselves happy or very happy, everyday life gives us an increasing number of signs to the contrary.

Many thinkers criticize today's consumer society and its various requirements for its focus on having rather than being and on the obligation to perform, as if quality could only be achieved by quantity.

Some even claim that the many pleasures of modern society—artificial, sensational, and ephemeral—mask the true quest for happiness, push the individual further away from a minimal but essential spirituality, and reduce happiness to a simplistic, materialistic, and quantifiable notion.

Happiness: Aptitude or Attitude?

Is achieving happiness related to an ability that each of us has to accept or reject life as it is? Do some people have a greater aptitude for happiness than others?

Abraham Maslow, the father of humanistic psychology, believed so. He identified two fundamental factors defining this aptitude for happiness: solving concrete problems rather than withdrawing into one's self and avoiding social norms and conditions.

Moreover, Maslow positively stated that happiness is achieved through a higher degree of self-actualization.

There are many other models and theories that advocate striving for and focusing on the "here and now" to attain a certain level of happiness. In fact, any activity whatsoever that requires concentration here and now brings us closer to this state, with the objective being to recreate these conditions as often as possible in everyday life. This attitude then becomes a kind of philosophy and happiness takes root in all kinds of small daily gestures.

Happiness can also be expressed through "cosmic participation" which is the feeling of taking part in something bigger than yourself, something that both surrounds and contains you. This refers to the very meaning of life and to a much more spiritual definition of happiness.

From a more existentialist standpoint, can happiness only be achieved after death? Some people think so and that our time in this world is only a preparatory step. Such thinkers consider that the journey, not the destination, is what counts.

Nevertheless, most intellectuals and thinkers agree that happiness does not occur by itself: it requires personal work. The world we perceive in our minds is not the real world. The discrepancy between the two is what makes us unhappy. It's never good to maintain dissonance and illusion. We need to strive to ensure that the world in our minds resembles the real world as closely as possible.

Personal Assessment

So, is happiness an abstract concept or a concrete reality…or does it is way back and forth between the two? Certainly, it's not easy to demarcate, delimit, or, even less so, define. The Relative Happiness Index (RHI) doesn't aim or claim to do so. The assessment of happiness, however, does interest us when it is firmly rooted in the individual's perception of him- or herself and his or her life.

And who knows, you might find elements on this site that help you in your personal development.

Happy browsing!

Saturday, August 13, 2011

Cindy Wigglesworth - Measuring Spiritual Intelligence

Cindy Wigglesworth has created the first validated and integrally-based measure for Spiritual Intelligence. The page I am posting here is party an advertisement of sorts to get us to buy our own personal assessment. But she also explains what she means by spiritual intelligence and what she is trying to measure.

It's a useful introduction to the topic - and if you want to buy your own personal assessment, there are links to do so. There is also a link to a SQ Glossary. There is also a handful of articles available at the site.

"SQ" or Spiritual Intelligence is defined by CPI as "the ability to behave with Wisdom and Compassion, while maintaining inner and outer peace, regardless of the circumstances."

Spiritual Intelligence is an innate human intelligence – but like any intelligence it must be developed. This means that we can describe it and measure it by looking at the skills or competencies that comprise Spiritual Intelligence. Cindy Wigglesworth, founder of CPI, has created the first ever competency-based Spiritual Intelligence assessment instrument – a comprehensive, faith-neutral, expertly developed and tested model. CPI’s Spiritual Intelligent assessment will help you:

  • Test your current level of Spiritual Intelligence or “SQ”
  • Learn the 21 skills of Spiritual Intelligence
  • Discover the next steps to develop your Spiritual Intelligence

After you complete the Spiritual Intelligence assessment, you will receive your report via email as a PDF file of about 20 pages in length (the assessment takes about 30 minutes). The report will give you detailed feedback on your current level of skill development on all 21 skills of spiritual intelligence, and will suggest "next steps to consider" to help you develop your SQ skills (all voluntary of course!).

To take CPI’s fun and expertly developed SQ Assessment and to get your 20 page report, click here now. (After purchasing you will receive an email within 24 hours with instructions).

NOTE: If you have already purchased an SQ Assessment and have your password please click here to complete your Assessment.

A Simple Model of Multiple Intelligences:
CPI uses more than one model of multiple intelligences, but this one is a good one to start with since it is the simplest. It begins with Physical Intelligence or “PQ” – which is our earliest focus (think learning to crawl!), then IQ or logical and verbal intelligences – which is the focus of our educational system, and then Emotional Intelligence or EQ. If you are not familiar with Emotional Intelligence we highly recommend any book by Daniel Goleman – but especially Working with Emotional Intelligence. EQ has been found to be more predictive of success in the business world than IQ. IQ appears to act as a “gateway to entry”…if you don’t have a minimum IQ you can’t enter the field…so you need a minimum IQ to become a lawyer or a nurse, for example. But once you are in – what distinguishes star performers is their EQ. Goleman, Boyatzis, and The Hay Group have developed an instrument that measures Emotional Competencies (the skills of EQ). CPI offers this measurement instrument.

Pyramid showing SQ, EQ

Spiritual and Emotional Intelligences
CPI believes that EQ and SQ are related but different intelligences. We believe that you need “at least a little EQ” to authentically begin a spiritual journey. Specifically, a little self-awareness and empathy is needed to start! But once you begin your spiritual practices, SQ can be very reinforcing of EQ growth, and EQ growth can then nourish SQ growth…so they are positively reinforcing each other. Visually it would look like this:


Measuring SQ or Spiritual Intelligence
We believe that Spiritual Intelligence skills can be broken into 4 Quadrants:

  1. Higher Self / Ego self Awareness
  2. Universal Awareness (awareness of interconnectness, etc)
  3. Higher Self / Ego self Mastery
  4. Spiritual Presence / Social Mastery

Each quadrant has approximately 5 skills in it. Each skill has 4 or 5 levels of “skills attainment.” For example:

Sample skill from Quadrant 1: Higher Self/Ego self Awareness

Spritual Awareness Skill: Awareness of Ego self and Spirit Self / Higher Self
Levels of proficiency in this skill:
1 I can communicate an understanding of the psychological impact of family, roles and culture on Ego self (sometimes called Personality self)
2 I demonstrate an ability to observe my own Ego in operation and comment on what seems to trigger my own “Ego eruptions”
3 I demonstrate an awareness of and ability to periodically "listen to" Spirit or Higher Self as a separate voice from Ego self *
4 I can hear the voice of Spirit or Higher Self clearly and understand the "multiple voices" that Ego self can have. I give authority to the voice of my Higher Self in important decisions. *
5 My Spirit or Higher Self voice is clear and consistent. Authority is consistently given to Spirit Self. My Ego self is present and is in sustained joyful service to Higher Self.*

*Note that the inner voices I refer to here are not in any way pathological or signs of psychosis. These are the “voices” of our own nature which debate with us, criticize us, and tell us why we shouldn’t do things. One author refers to this committee of critics as his internal “board of directors.” The “voice” of our Spirit Self is, in contrast, typically a quiet voice – easily ignored in the loud noise of ego voices. Yet it is this quiet Spirit voice which is the voice of our hope, our conscience, our source of ethical courage, and our guidance system when we need to know “What should I do?”

To take Cindy Wigglesworth’s fun and expertly developed Spiritual Intelligence Assessment and to get your 20 page report, click here now. (After purchasing you will receive an email within 24 hours with instructions)