A single first-sputum NAA testing can rapidly and accurately identify the subset of patients with suspected TB who require RI according to serial sputum smears. Its potential use to shorten RI time does not preclude the need to obtain subsequent specimens for culture.

A substantial minority of patients with terminal illness hold unrealistically hopeful beliefs about the severity of their disease or the nature of its treatment, considering therapy as curative rather than palliative. We propose that this attitude may be understood as self-deception, following the current psychological theories about this topic. In this article we suggest that the reason these patients deceive themselves is to preserve their belief systems. According to some philosophical accounts, the human belief system (HBS) is constituted as a web with a few stable central nodes – deep-seated beliefs – intimately related with the self. We hypothesize that the mind may possess defensive mechanisms, mostly non-conscious, that reject certain sensory inputs (e.g., a fatal diagnosis) that may undermine deep-seated beliefs. This interpretation is in line with the theory of cognitive dissonance. Following this reasoning, we also propose that HBS-related self-deception would entail a lower cognitive load than that associated with confronting the truth: whereas the latter would engage a myriad of high cognitive functions to re-configure crucial aspects of the self, including the setting of plans, goals, or even a behavioral output, the former would be mostly non-conscious. Overall, we believe that our research supports the hypothesis that in cases of terminal illness, (self-)deceiving requires less effort than accepting the truth.

Numerous studies show that personal spirituality developed through prayer positively influences mental health. Phenomenological and neuroscientific studies of mindfulness, an Eastern meditative prayer form, reveal significant health benefits now yielding important insights useful for guiding treatment of psychological disorders. By contrast, and despite its practice for millennia, Christian meditation is largely unrepresented in studies of clinical efficacy. Resemblances between mindfulness and disciplinary acts in Christian meditation taken from the ancient Greek practice of askesis suggest that Christian meditation will prove similarly beneficial; furthermore, psychological and neuroscientific studies suggest that its retention of a dialogical and transcendent praxis will additionally benefit social and existential psychotherapy. This paper thus argues that study of contemplative meditation for its therapeutic potential is warranted.

The present work is developed within the frame of so-called critical neuroscience. The aim of this article is to explain the transition from a kind of neuroscience understood as a strict scientific discipline, possessing a methodology and a specific praxis, to a kind of neuroscience that has been transformed into a meta-narrative with totalizing claims. In particular, we identify and examine eleven catalysts for such a transition: 1) a lack of communication between scientists and journalists; 2) the abuse of information by the sensational press; 3) the acceptance of specific philosophical approaches (like eliminative materialism) by a wide range of scientists; 4) the widespread transmission of two conceptual mistakes: a) an identification between methodological and ontological reductionism and b) the mereological fallacy; 5) the influence of post-Cartesian philosophical thinking in the scientific community; 6) an overwhelming scientific hyper-specialization; 7) the illegitimate transfer of authority from humanities to the sciences; 8) an inbuilt human preference for visual data; 9) economic interests; 10) scientific utopianism; and 11) the new self-help movements and their alliance with neuro-enhancement. Finally, our essay seeks to draw attention to the most damaging consequences for both science and human ways of living.

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