Visuospatial Integration: Paleoanthropological and Archaeological Perspectives

The visuospatial system integrates inner and outer functional processes, organizing spatial, temporal, and social interactions between the brain, body, and environment. These processes involve sensorimotor networks like the eye–hand circuit, which is especially important to primates, given their reliance on vision and touch as primary sensory modalities and the use of the hands in social and environmental interactions. At the same time, visuospatial cognition is intimately connected with memory, self-awareness, and simulation capacity. In the present article, we review issues associated with investigating visuospatial integration in extinct human groups through the use of anatomical and behavioral data gleaned from the paleontological and archaeological records. In modern humans, paleoneurological analyses have demonstrated noticeable and unique morphological changes in the parietal cortex, a region crucial to visuospatial management. Archaeological data provides information on hand–tool interaction, the spatial behavior of past populations, and their interaction with the environment. Visuospatial integration may represent a critical bridge between extended cognition, self-awareness, and social perception. As such, visuospatial functions are relevant to the hypothesis that human evolution is characterized by changes in brain–body–environment interactions and relations, which enhance integration between internal and external cognitive components through neural plasticity and the development of a specialized embodiment capacity. We therefore advocate the investigation of visuospatial functions in past populations through the paleoneurological study of anatomical elements and archaeological analysis of visuospatial behaviors

Human malarial disease: a consequence of inflammatory cytokine release

Malaria causes an acute systemic human disease that bears many similarities, both clinically and mechanistically, to those caused by bacteria, rickettsia, and viruses. Over the past few decades, a literature has emerged that argues for most of the pathology seen in all of these infectious diseases being explained by activation of the inflammatory system, with the balance between the pro and anti-inflammatory cytokines being tipped towards the onset of systemic inflammation. Although not often expressed in energy terms, there is, when reduced to biochemical essentials, wide agreement that infection with falciparum malaria is often fatal because mitochondria are unable to generate enough ATP to maintain normal cellular function. Most, however, would contend that this largely occurs because sequestered parasitized red cells prevent sufficient oxygen getting to where it is needed. This review considers the evidence that an equally or more important way ATP deficency arises in malaria, as well as these other infectious diseases, is an inability of mitochondria, through the effects of inflammatory cytokines on their function, to utilise available oxygen. This activity of these cytokines, plus their capacity to control the pathways through which oxygen supply to mitochondria are restricted (particularly through directing sequestration and driving anaemia), combine to make falciparum malaria primarily an inflammatory cytokine-driven disease

Homo faber revisited: Postphenomenology and material engagement theory

Humans, more than any other species, have been altering their paths of development by creating new material forms and by opening up to new possibilities of material engagement. That is, we become constituted through making and using technologies that shape our minds and extend our bodies.We make things which in turn make us. This ongoing dialectic has long been recognised from a deep-time perspective. It also seems natural in the present in view of the ways new materialities and digital ecologies increasingly envelop our everyday life and thinking. Still the basic idea that humans and things are co-constituted continues to challenge us, raising important questions about the place and meaning of materiality and technical change in human life and evolution. This paper bridging perspectives from postphenomenology and Material Engagement Theory (MET) is trying to attain better understanding about these matters. Our emphasis falls specifically on the human predisposition for technological embodiment and creativity.We re-approach the notion Homo faber in a way that, on the one hand, retains the power and value of this notion to signify the primacy of making or creative material engagement in human life and evolution and, on the other hand, reclaims the notion from any misleading connotations of human exceptionalism (other animals make and use tools). In particular, our use of the term Homo faber refers to the special place that this ability has in the evolution and development of our species. The difference that makes the difference is not just the fact that we make things. The difference that makes the difference is the recursive effect that the things that we make and our skills of making seem to have on human becoming.We argue that we are Homo faber not just because we make things but also because we are made by them