The COVID-19 pandemic led to social restrictions that often prevented us from hugging the ones we love. This absence helped some realize just how important these interactions are to our sense of care and connection. Many turned to digitally mediated social interactions to address these absences, but often unsatisfactorily. Some theorists might blame this on the disembodied character of our digital spaces, e.g., that interpersonal touch is excluded from our lives online. However, others continued to find care and connection in (...) their digitally mediated interactions despite not being able to touch. Inspired by such contrasting cases, we ask if ‘digital hugs’ can work? We use the Mixed Reality Interaction Matrix to examine hugging as a social practice. This leads us to several claims about the nature of our embodied social interactions and their digital mediation: (1) all social interaction is mediated; (2) all virtual experiences are embodied; (3) technology has become richer and more supportive of embodiment; and (4) expertise plays a role. These claims help make the case that quality social connections online are substantially dependent upon the dynamic skilful resourcing of multiple mediating components, what we term digital tact. By introducing and developing this concept, we hope to contribute to a better understanding of our digital embodied sociality and the possibilities for caring connections online. (shrink)

Critics have argued that human-controlled avatar interactions fail to facilitate the kinds of expressivity and social understanding afforded by our physical bodies. We identify three claims meant to justify the supposed expressive limits of avatar interactions compared to our physical interactions. First, “The Limited Expressivity Claim”: avatars have a more limited expressive range than our physical bodies. Second, “The Inputted Expressivity Claim”: any expressive avatarial behaviour must be deliberately inputted by the user. Third, “The Decoding Claim”: users must infer or (...) figure out the expressive meaning of human-controlled avatars’ behaviour through cognitively onerous processes. With the aim of critically assessing all three claims, we analyze data collected through observations of and interviews with expert players of the avatar-based video game League of Legends. Focusing on Daniel Stern’s (2010) notion of vitality, we analyze the participants’ descriptions of seeing and interacting with other avatars during performance. Our analysis shows that the informants experience human-based avatarial interactions as qualitatively different than interactions with bots, that the informants see the movements of other players’ avatars as having different expressive styles, and that the informants actively use and manipulate this avatarial expressivity during performance. The results of our analysis, we argue, provide reasons for loosening or resisting the three claims concerning the limits of avatarial expressivity. (shrink)

Kirjoituksessa argumentoin, että metafysiikka on ollut valistusta, vaikka se edelleen kaipaa lisää valistumista, kun valistus ymmärretään avoimena prosessina, joka ei ole ajasta ja paikasta riippuvaista. Käsittelen ensin sitä, mitä metafysiikka ja valistus ovat. Sitten lausun länsimaisen metafysiikan historiasta hyvin lyhyesti. Päätän esseen argumentoimalla, että metafysiikka on valistunutta siinä mielessä, että klassisen substanssi-ominaisuus-skeeman sokeasta seuraamisesta on pitkälti päästy eroon. Metafysiikka kaipaa kuitenkin lisää valistusta ja kriittistä tarkastelua, jotta vapaudumme täysin kyseisen skeeman ja modernin predikaatti-logiikan johdatuksen aiheuttamasta kolmesta ongelmallisesta suositusta (tausta)oletuksesta: (1) (...) perustavat partikulaariset yksilöoliot ovat (periaatteessa) laskettavia, (2) ne eivät ole relationaalisia ja (3) ominaisuudet ovat ontologisesti riippuvaisia kantajistaan. (shrink)

Erick J. Ramirez, Miles Elliott and Per‑Erik Milam (2021) have recently claimed that using Virtual Reality (VR) as an educational nudge to promote empathy is unethical. These authors argue that the influence exerted on the participant through virtual simulation is based on the deception of making them believe that they are someone else when this is impossible. This makes the use of VR for empathy enhancement a manipulative strategy in itself. In this article, we show that Ramirez et al.’s ethical (...) rejection of empathy enhancement through VR is based on confusion. First, we show that this misunderstanding stems from the conception of empathy-enhancing simulations solely as failed attempts at “being someone else,” along with ignoring the crucial difference between the psychological perspective-taking processes of imagine-other and imagine-self. Then, having overcome that misconception, we argue that the ethical misgivings about the use of VR to promote empathy should disappear and that these projects have greater potential for behavioural change than purely sympathy-focused interventions. (shrink)

The history of humankind is full of examples that indicate a constant desire to make human beings more moral. Nowadays, technological breakthroughs might have a significant impact on our moral character and abilities. This is the case of Virtual Reality (VR) technologies. The aim of this paper is to consider the ethical aspects of the use of VR in enhancing empathy. First, we will offer an introduction to VR, explaining its fundamental features, devices and concepts. Then, we will approach the (...) characterization of VR as an “empathy machine,” showing why this medium has aroused so much interest and why, nevertheless, we do not believe it is the ideal way to enhance empathy. As an alternative, we will consider fostering empathy-related abilities through virtual embodiment in avatars. In the conclusion, however, we will, we will examine some of the serious concerns related to the ethical relevance of empathy and will defend the philosophical case for a reason-guided empathy, also suggesting specific guidelines for possible future developments of empathy enhancement projects through VR embodied experiences. (shrink)

This paper argues for a comprehensive conception of empathy as comprising epistemic, affective, and motivational elements and introduces the ancient Stoic theory of attachment (Greek,oikeiōsis) as a model for describing the embodied, emotional response to others that we take to be distinctive of empathy. Our argument entails that in order to provide a suitable conceptual framework for the interdisciplinary study of empathy one must extend the scope of recent “simulationalist” and “enactivist” accounts of empathy in two important respects. First, against (...) the enactivist assumption that human mindreading capacities primarily rely on an immediate, quasi-perceptual understanding of other’s intentional states, we draw on Alfred Schutz’ analysis of social understanding to argue that reflective types of understanding play a distinct, but equally fundamental role in empathic engagements. Second, we insist that empathy also involves an affective response toward the other and their situation (as the empathizer perceives this). We suggest analyzing this response in terms of the Stoic concepts of attachment, concern, and a fundamental type of prosocial motivation, that can best be described as an “extended partiality.” By way of conclusion, we integrate the above concepts into a comprehensive conceptual framework for the study of empathy and briefly relate them to current debates about empathic perception and prosocial motivation. The result, we argue, is an account that stays neutral with regard to the exact nature of the processes involved in producing empathy and can therefore accommodate discussion across theoretical divides—e.g., those between enactivist, simulationalist, and so-called theory-theorist approaches. (shrink)

What is the mental representation that is responsible for implicit bias? What is this representation that mediates between the trigger and the biased behavior? My claim is that this representation is neither a propositional attitude nor a mere association. Rather, it is mental imagery: perceptual processing that is not directly triggered by sensory input. I argue that this view captures the advantages of the two standard accounts without inheriting their disadvantages. Further, this view also explains why manipulating mental imagery is (...) among the most efficient ways of counteracting implicit bias. (shrink)

In this chapter, we explore whether agents have an epistemic duty to eradicate implicit bias. Recent research shows that implicit biases are widespread and they have a wide variety of epistemic effects on our doxastic attitudes. First, we offer some examples and features of implicit biases. Second, we clarify what it means to have an epistemic duty, and discuss the kind of epistemic duties we might have regarding implicit bias. Third, we argue that we have an epistemic duty to eradicate (...) implicit biases that have negative epistemic impact. Finally, we defend this view against the objection that we lack the relevant control over implicit bias that’s required for such a duty. We argue that we have a kind of reflective control over the implicit biases that we are duty-bound to eradicate. And since, as we show, we have this control over a wide variety of implicit biases, there are a lot of implicit biases that we have epistemic duties to eradicate. (shrink)

The goal of this article is to present a first list of ethical concerns that may arise from research and personal use of virtual reality (VR) and related technology, and to offer concrete recommendations for minimizing those risks. Many of the recommendations call for focused research initiatives. In the first part of the article, we discuss the relevant evidence from psychology that motivates our concerns. In Section “Plasticity in the Human Mind,” we cover some of the main results suggesting that (...) one’s environment can influence one’s psychological states, as well as recent work on inducing illusions of embodiment. Then, in Section “Illusions of Embodiment and Their Lasting Effect,” we go on to discuss recent evidence indicating that immersion in VR can have psychological effects that last after leaving the virtual environment. In the second part of the article, we turn to the risks and recommendations. We begin, in Section “The Research Ethics of VR,” with the research ethics of VR, covering six main topics: the limits of experimental environments, informed consent, clinical risks, dual-use, online research, and a general point about the limitations of a code of conduct for research. Then, in Section “Risks for Individuals and Society,” we turn to the risks of VR for the general public, covering four main topics: long-term immersion, neglect of the social and physical environment, risky content, and privacy. We offer concrete recommendations for each of these 10 topics, summarized in Table 1. (shrink)

This article explains how people synchronize their thoughts through empathetic relationships and points out the elementary neuronal mechanisms orchestrating this process. The many dimensions of empathy are discussed, as is the manner by which empathy affects health and disorders. A case study of teaching children empathy, with positive results, is presented. Mirror neurons, the recently discovered mechanism underlying empathy, are characterized, followed by a theory of brain-to-brain coupling. This neuro-tuning, seen as a kind of synchronization between brains and between individuals, (...) takes various forms, including frequency aspects of language use and the understanding that develops regardless of the difference in spoken tongues. Going beyond individual-to-individual empathy and SYNC, the article explores the phenomenon of synchronization in groups and points out how synchronization increases group cooperation and performance. (shrink)

Mental imagery (varieties of which are sometimes colloquially refered to as “visualizing,” “seeing in the mind's eye,” “hearing in the head,” “imagining the feel of,” etc.) is quasi-perceptual experience; it resembles perceptual experience, but occurs in the absence of the appropriate external stimuli. It is also generally understood to bear intentionality (i.e., mental images are always images of something or other), and thereby to function as a form of mental representation. Traditionally, visual mental imagery, the most discussed variety, was thought (...) to be caused by the presence of picturelike representations (mental images) in the mind, soul, or brain, but this is no longer universally accepted. (shrink)

We propose to expand the conversation around moral enhancement from direct brain-altering methods to include technological means of modifying the environments and media through which agents can achieve moral improvement. Virtual Reality (VR) based enhancement would not bypass a person’s agency, much less their capacity for reasoned reflection. It would allow agents to critically engage with moral insights occasioned by a technologically mediated intervention. Users would gain access to a vivid ‘experience machine’ that allows for embodied presence and immersion in (...) a virtual world that meaningfully replicates relevant aspects of real life. We explore how VR can train empathy and foster moral growth in complex ways that would be inaccessible even for traditional moral education. Virtual Reality Perspective Taking is a unique medium for making empathy more reflective. (shrink)

This paper focuses on the potential of “equitech”—AI technology that improves equity. Recently, interventions have been developed to reduce the harm of implicit bias, the automatic form of stereotype or prejudice that contributes to injustice. However, these interventions—some of which are assisted by AI-related technology—have significant limitations, including unintended negative consequences and general inefficacy. To overcome these limitations, we propose a two-dimensional framework to assess current AI-assisted interventions and explore promising new ones. We begin by using the case of human (...) resource recruitment as a focal point to show that existing approaches have exploited only a subset of the available solution space. We then demonstrate how our framework facilitates the discovery of new approaches. The first dimension of this framework helps us systematically consider the analytic information, intervention implementation, and modes of human-machine interaction made available by advancements in AI-related technology. The second dimension enables the identification and incorporation of insights from recent research on implicit bias intervention. We argue that a design strategy that combines complementary interventions can further enhance the effectiveness of interventions by targeting the various interacting cognitive systems that underlie implicit bias. We end with a discussion of how our cognitive interventions framework can have positive downstream effects for structural problems. (shrink)

In this commentary, I confront Ganeri’s theory of self with two case studies from cognitive neuroscience and interdisciplinary consciousness research: mind wandering and full-body illusions. Together, these case studies suggest new questions and constraints for Ganeri's theory of self. Recent research on spontaneous thought and mind wandering raises questions about the transition from unconscious monitoring to the phenomenology of ownership and the first-person stance. Full-body illusions are relevant for the attenuation problem of how we distinguish between self and others. Discussing (...) these examples can help refine key transitions in Ganeri’s theory of self and ensure its empirical plausibility. This discussion also identifies points of contact between Ganeri's self and cognitive neuroscience, raising new questions for future research, both philosophical and empirical. (shrink)

Previous studies on body ownership illusions have shown that under certain multimodal conditions, healthy people can experience artificial body-parts as if they were part of their own body, with direct physiological consequences for the real limb that gets ‘substituted’. In this study we wanted to assess (a) whether healthy people can experience ‘missing’ a body-part through illusory ownership of an amputated virtual body, and (b) whether this would cause corticospinal excitability changes in muscles associated with the ‘missing’ body-part. Forty right-handed (...) participants saw a virtual body from a first person perspective but for half of them the virtual body was missing a part of its right arm. Single pulse transcranial magnetic stimulation was applied before and after the experiment to left and right motor cortices. Motor evoked potentials (MEPs) were recorded from the first dorsal interosseous (FDI) and the extensor digitorum communis (EDC) of each hand. We found that the stronger the illusion of amputation and arm ownership, the more the reduction of MEP amplitudes of the EDC muscle for the contralateral sensorimotor cortex. In contrast, no association was found for the EDC amplitudes in the ipsilateral cortex and for the FDI amplitudes in both contralateral and ipsilateral cortices. Our study provides evidence that a short-term illusory perception of missing a body-part can trigger inhibitory effects on corticospinal pathways and importantly in the absence of any limb deafferentation or disuse. (shrink)

This article looks through a critical media lens at mediated effects and ethical concerns of virtual reality applications that explore personal and social issues through embodiment and storytelling. In recent years, the press, immersive media practitioners and researchers have promoted the potential of virtual reality storytelling to foster empathy. This research offers an interdisciplinary narrative review, with an evidence-based approach to challenge the assumptions that VR films elicit empathy in the participant—what I refer to as the VR-empathy model. A review (...) of literature from the fields of psychology, computer science, embodiment, medicine, and virtual reality was carried out to question and counter these claims through case studies of both fiction and non-fiction VR experiences. The results reveal that there is little empirical evidence of a correlation between VR exposure and an increase in empathy that motivates pro-social behavior, and a lack of research covering VR films exposure eliciting empathy. Furthermore, the results show an alarming lack of research into the long-term effects of VR films and other VR immersive experiences. This contribution aims to understand and demystify the current “empathy machine” rhetoric and calls for more rigorous, scientific research that can authenticate future claims and systemize ethical best practices. (shrink)

We previously showed that the illusory sense of ownership and agency over a moving body in immersive virtual reality can trigger subjective and physiological reactions on the real subject’s body and, therefore, an acute improvement of cognitive functions after a single session of high-intensity intermittent exercise performed exclusively by one’s own virtual body, similar to what happens when we actually do physical activity. As well as confirming previous results, here, we aimed at finding in the elderly an increased improvement after (...) a longer virtual training with similar characteristics. Forty-two healthy older subjects completed a parallel-group randomized controlled trial including an adapted version of the virtual training previously used: while sitting, participants observed the virtual body in a first-person perspective or a third-person perspective performing 20 min of virtual high-intensity intermittent exercise. This was repeated twice a week for 6 weeks. During the vHIE, we measured the heart rate and administered questionnaires to evaluate illusory body ownership and agency. Before the beginning of the intervention, immediately after the first session of vHIE, and at the end of the entire intervention, we evaluated the cognitive performance at the Stroop task with online recording of the hemodynamic activity over the left dorsolateral prefrontal cortex. While we confirm previous results regarding the virtual illusion and its physiological effects, we did not find significant cognitive or neural improvement immediately after the first vHIE session. As a novelty, in the 1PP group only, we detected a significant decrease in the response time of the Stroop task in the post-intervention assessment compared to its baseline; coherently, we found an increased activation on left dorsolateral prefrontal cortex after the entire intervention. While the current results strengthen the impact of the virtual full-body illusion and its physiological consequences on the elderly as well, they might have stronger and more established body representations. Perhaps, a longer and increased exposure to those illusions is necessary to initiate the cascade of events that culminates to an improved cognitive performance. (shrink)

ABSTRACT Like no other medium, virtual reality (VR) offers new possibilities to alter the perception of reality. These possibilities are mainly related to the feeling of presence in a virtual environment. With the VR performance ‘The Machine to be Another’ (TMTBA), we find an innovative embodiment system that enables a virtual body swap between two users. Hence, we conceptualise the performance as some kind of breaching experiment in order to alter self- and body perception. With the use of TMTBA and (...) a qualitative research approach, we hope to gain a closer insight into the formation, alteration and persistence of body images. This challenges the phenomenological idea that our sense of bodily presence is essentially anchored in our physical or ‘objective’ body as we know it and seems to potentially expand our notion of what bodily presence can mean. (shrink)

I propose a new model of implicit bias, according to which implicit biases are constituted by unconscious imaginings. I begin by endorsing a principle of parsimony when confronted with unfamiliar phenomena. I introduce implicit bias in terms congenial to what most philosophers and psychologists have said about their nature in the literature so far, before moving to a discussion of the doxastic model of implicit bias and objections to it. I then introduce unconscious imagination and argue that appeal to it (...) does not represent a departure from a standard view of imagination, before outlining my model and showing how it accommodates characteristic features of implicit bias. I argue for its advantages over the doxastic model: it does not violate the parsimony principle, it does not face any of the objections so far raised to doxasticism, and it can accommodate the heterogeneity in the category of implicit bias. Finally, I address whether my view limits our ability to hold people accountable for their biases (it does not), and whether it is consistent with what we know about intervention strategies (it is). I conclude that implicit biases are constituted by unconscious imaginings. (shrink)

Virtual Reality has often been referred to as an “empathy machine.” This is mostly because it can induce empathy through embodiment experiences in outgroup membership. However, the potential of intergroup contact with an outgroup avatar in VR to increase empathy is less studied. Even though intergroup contact literature suggests that less threatening and more prosocial emotions are the key to understanding why intergroup contact is a powerful mean to decrease prejudice, few studies have investigated the effect of intergroup contact on (...) empathy in VR. In this study, we developed a between-participants design to investigate how VR can be used to create a positive intergroup contact with a member of a stigmatized outgroup and present the results of the effect of intergroup contact in VR on empathy. Sixty four participants experienced either positive contact with a black avatar or no intergroup contact, with situational empathy being measured through a self-report questionnaire up to a week before and right after the VR contact experience. The experiment showed that satisfying degrees of body ownership of participants’ own avatar and co-presence with the contacted avatar can be achieved in simple and universally accessible virtual environments such as AltspaceVR. The results indicated that while VR intergroup contact had no significant direct effect on empathy, exploratory analyses indicated that post-intervention empathic interest increased with stronger feelings of co-presence in the intergroup contact condition. (shrink)

A number of studies have investigated how immersion in a virtual reality environment can affect participants’ implicit biases. These studies presume associationism about implicit bias. Recently philosophers have argued that associationism is inadequate and have made a case for understanding implicit biases propositionally. However, no propositionalist has considered the empirical work on virtual reality and how to integrate it into their theories. I examine this work against a propositionalist background, in particular, looking at the belief and patchy endorsement models. I (...) argue that the results therein can only be accommodated by a model which recognizes structural heterogeneity, that is, one which allows for implicit biases being both associatively and non-associatively structured. My preferred view – that implicit biases are constituted by unconscious imaginings – allows for this, as well as for heterogeneity at the level of content (propositional and imagistic), a feature which also earn its explanatory keep in this context. I conclude that empirical work on virtual reality and implicit bias gives us a reason to prefer a pluralist model of bias, and that my unconscious imagination model, in its recognizing wide-ranging heterogeneity, is uniquely placed to accommodate the results of work on virtual reality and bias mitigation. (shrink)

Lee and Schwartz procedures of separation offer a much needed interpretation of the literature on moral cleansing. However, body ownership as a grounded mechanism of separation and connection has been neglected. We argue that embodiment may be employed to connect the self to desirable aspects of cognitive and emotional interactions and disembodiment to disconnect from undesirable elements.

Empirical research in bioethics has developed rapidly over the past decade, but has largely eschewed the use of technology-driven methodologies. We propose “design bioethics” as an area of conjoined theoretical and methodological innovation in the field, working across bioethics, health sciences and human-centred technological design. We demonstrate the potential of digital tools, particularly purpose-built digital games, to align with theoretical frameworks in bioethics for empirical research, integrating context, narrative and embodiment in moral decision-making. Purpose-built digital tools can engender situated engagement (...) with bioethical questions; can achieve such engagement at scale; and can access groups traditionally under-represented in bioethics research and theory. If developed and used with appropriate rigor, tools motivated by “design bioethics” could offer unique insights into new and familiar normative and empirical issues in the field. (shrink)

The prevailing scientific paradigm is that matter is primary and everything, including consciousness can be derived from the laws governing matter. Although the scientific explanation of consciousness on these lines has not been realized, in this view it is only a matter of time before consciousness will be explained through neurobiological activity in the brain, and nothing else. There is an alternative view that holds that it is fundamentally impossible to explain how subjectivity can arise solely out of material processes—“the (...) hard problem of consciousness”—and instead consciousness should be regarded in itself as a primary force in nature. This view attempts to derive, for example, the laws of physics from models of consciousness, instead of the other way around. While as scientists we can understand and have an intuition for the first paradigm, it is very difficult to understand what “consciousness is primary” might mean since it has no intuitive scientific grounding. Here we show that worlds experienced through virtual reality are such that consciousness is a first order phenomenon. We discuss the Interface Theory of Perception which claims that in physical reality perceptions are not veridical and that we do not see the “truth” but that perception is based on evolutionary payoffs. We show that this theory may provide an accurate description of perception and consciousness within VR, and we put forward an experimental study that could throw light on this. We conclude that VR does offer an experimental frame that provides intuition with respect to the idea that “consciousness is first” and what this might mean regarding the perceived world. However, we do not draw any conclusions about the veracity of this notion with respect to physical reality or question the emergence of consciousness from brain function. (shrink)

Previous research using immersive virtual reality (VR) has shown that after a short period of embodiment of White people in a Black virtual body their implicit racial bias against Black people diminishes. Here we tested the effects of some socio-cognitive variables that could contribute to enhancing or reducing the implicit racial bias. The first aim of the study was to assess the beneficial effects of cooperation within a VR scenario, the second aim was to provide preliminary testing of the hypothesis (...) that empathy and political attitudes could contribute to implicit bias about race, while the third aim was to explore the relationship between political attitudes and empathy. We had (Caucasian) participants embodied in a Black virtual body and engaged either in a cooperative (Coop group) or in a non-cooperative (Neutral group) activity with a confederate experimenter embodying another Black avatar. Before and after VR, we measured participants’ implicit racial bias by means of Implicit Association Test (IAT) and their perceived closeness toward the confederate experimenter. Before VR we also assessed participants’ political attitudes and empathy traits. Results revealed that, as compared to the Neutral group, the Coop group showed lower IAT scores after the social interaction. Interestingly, in the Neutral but not the Coop group the perceived closeness toward the confederate experimenter was associated with the initial racial bias: the more the participants reduced their distance, the more they reduced their IAT score. Moreover, reported traits of empathy and political attitudes significantly explained the variance observed in the initial implicit bias, with perspective-taking, empathic concern, and personal distress being significant predictors of the IAT scores. Finally, there was a relationship between political attitudes and empathy: the more participants considered themselves as left-wing voters, the higher their perspective-taking and empathic concern scores. We discuss these findings within the neuroscientific and social cognition field and encourage scholars from different domains to further explore whether and under which conditions a given manipulation for reducing racial bias could be efficiently transposed in VR. (shrink)

In recent years, the field of virtual reality (VR) has shown tremendous advancements and is utilized in fields ranging from entertainment, scientific research, social networks, artistic creation as well as numerous approaches to employ VR for psychotherapy. While the use of VR in psychotherapy has been widely discussed, little attention has been given to the potential of this new medium for art therapy. Artistic expression in virtual reality is a novel medium which offers unique possibilities, extending beyond classical expressive art (...) mediums. Creation in virtual reality includes options such as three-dimensional painting, an immersive creative experience, dynamic scaling and embodied expression. In this perspective paper, we present the potentials and challenges of virtual reality for art therapy and outline basic principles for its implementation. We focus on the novel qualities offered by this creative medium (the virtual environment, virtual materials and unreal characteristics) and on the core aspects of virtual reality (such as presence, Immersivity, point of view and perspective) for the practice of art therapy. (shrink)

Which is my body and how do I distinguish it from the bodies of others, or from objects in the surrounding environment? The perception of our own body and more particularly our sense of body ownership is taken for granted. Nevertheless experimental findings from body ownership illusions (BOIs), show that under specific multisensory conditions, we can experience artificial body parts or fake bodies as our own body parts or body respectively. The aim of the present paper is to discuss how (...) and why BOIs are induced. We review several experimental findings concerning the spatial, temporal and semantic principles of crossmodal stimuli that have been applied to induce BOIs. On the basis of these principles, we discuss theoretical approaches concerning the underlying mechanism of BOIs. We propose a conceptualization based on Bayesian causal inference for addressing how our nervous system could infer whether an object belongs to our own body, using multisensory, sensorimotor and semantic information, and we discuss how this can account for several experimental findings. Finally, we point to neural network models as an implementational framework within which the computational problem behind BOIs could be addressed in the future. (shrink)

Immersive virtual reality (VR) emerges as a promising research and clinical tool. However, several studies suggest that VR induced adverse symptoms and effects (VRISE) may undermine the health and safety standards, and the reliability of the scientific results. In the current literature review, the technical reasons for the adverse symptomatology are investigated to provide suggestions and technological knowledge for the implementation of VR head-mounted display (HMD) systems in cognitive neuroscience. The technological systematic literature indicated features pertinent to display, sound, motion (...) tracking, navigation, ergonomic interactions, user experience, and computer’s hardware that should be considered by the researchers. Subsequently, a meta-analysis of 44 neuroscientific or neuropsychological studies involving VR HMD systems was performed. The meta-analysis of the VR studies demonstrated that the new generation HMDs induced significantly fewer dropouts and VRISE. Importantly, the commercial versions of the new generation HMDs with ergonomic interactions had zero incidents of adverse symptomatology and dropouts. Solely, HMDs equivalent to or greater than the commercial versions of contemporary HMDs accompanied with ergonomic interactions are suitable for implementation in cognitive neuroscience. In conclusion, researchers’ technological competency, along with meticulous methods and reports pertinent to software, hardware, and VRISE, are paramount to ensure the health and safety standards and the reliability of neuroscientific results. (shrink)

The aim of the present research was to test whether involvement in a 14-days training program in the performing arts could reduce implicit biases. We asked healthy participants to complete an Implicit Association Test to assess biased attitudes to physical illness in two separate sessions, before and after the training program. Two separate control groups matched by age, gender and educational level completed the two IAT sessions, separated by same number of days, without being involved in the training program. Results (...) showed that participants who were involved in the training program reduced their implicit bias toward illness measured through IAT in the second session. This reduction in IAT measures was not observed in the control samples, despite the two IAT measures being matched in temporal delay with the experimental group. These findings suggest that an interventional program based on the performing arts could be effective in reducing levels of implicit biases among the general population. (shrink)