Despite the growing interest in the neurobiological correlates of meditation, most research has omitted to take into account the underlying philosophical aspects of meditation and its wider implications. This, in turn, is reflected in issues surrounding definition, study design, and outcomes. Here, I highlight the often ignored but important aspect of definition in the existing scholarship on neuroscience and meditation practice. For a satisfactory account of a neuroscience of meditation, we must aim to retrieve an operational definition that is inclusive of a traditional ontological description as well as the modern neurocognitive account of the phenomena. Moving beyond examining the effects of meditation practice, to take a potential step forward in the direction to establish how meditation works, it becomes crucial to appraise the philosophical positions that underlie the phenomenology of meditation in the originating traditions. This endeavor may challenge our intuitions and concepts in either directions, but issues pertaining to definition, design, and validity of response measures are extremely important for the evolution of the field and will provide a much-needed context and framework for meditation based interventions.

In the context of objectification and violence, little attention has been paid to the perception neuroscience of how the human brain perceives bodies and objectifies them. Various studies point to how external cues such as appearance and attire could play a key role in encouraging objectification, dehumanization and the denial of agency. Reviewing new experimental findings across several areas of research, it seems that common threads run through issues of clothing, sexual objectification, body perception, dehumanization, and assault. Collating findings from several different lines of research, this article reviews additional evidence from cognitive and neural dynamics of person perception (body and face perception processes) that predict downstream social behavior. Specifically, new findings demonstrate cognitive processing of sexualized female bodies as object-like, a crucial aspect of dehumanized percept devoid of agency and personhood. Sexual violence is a consequence of a dehumanized perception of female bodies that aggressors acquire through their exposure and interpretation of objectified body images. Integrating these findings and identifying triggers for sexual violence may help develop remedial measures and inform law enforcement processes and policy makers alike.

No abstract

No abstract