Koluse-Ituaiga Faʻafitauli Neuroscience Faʻalauiloaina o le Primal Affective Aafiaga o Tagata ma Manu Fesootaʻi (2011) - PANSKEPP

faʻatomuaga

le
o aafiaga sili ona malosi na maua e tagata i le taimi
vaega o lagona. O isi mamame uma e fa'aalia uiga tutusa o lagona
fa'aoso. Ae latou oo i tulaga aafia pe a latou fafo
o amioga e matua'i fa'alagona? Le tele o tagata atamamai fiafia ma le
tali lautele lautele, "E manino lava latou te faia." O lenei faaiuga o aso uma
ua lagolagoina nei e lua amio [1] ma fa'amaoniga fa'asaienisi [2], [3].
Ae ui i lea, o le tele o tagata atamamai faʻaeteete e suʻesuʻe faʻasaienisi lagona e masani lava
ia faia se tulaga agnostic. Sei ou mafaufau i se mea aupito lata mai
faataitaiga: Mendl, Burman, ma Paul [4],
i le amataga o se pepa lelei talu ai nei i filifiliga faalelagona na faia
e manu, faailoa mai ma le faaeteete o amioga faalelagona o manu
"atonu pe leai foi se poto masani." O se faʻamatalaga faʻatasi
i luga o lena tusiga na faʻaalia ai auala faʻapitoa e alu ese ai mai ia faʻalavelave,
e ala i le fa'avaeina o fa'aupuga i luga o fa'amaoniga tafatolu mai fa'aalia
neuroscience [5]—faatatau
i) fai'ai, ii) amio ma iii)
su'esu'ega fa'aa'oa'oga (silasila i lalo). Suesuega na'o Amioga
e le mafai ona maua ni faaiuga mautinoa, talu ai e leai se avanoa tuusao i
o lo'o a'afia ai atina'e fa'apitoa o nisi masini fai'ai. O lea,
afai tatou na o le iloiloina o amioga, e leai so tatou auala e alu ese ai mai le
fenumia'i o fa'ai'uga fa'avae talitonuga. Faatasi ai ma le aofia ai o
neuroscience, aemaise lava iloiloga tuusao o meatotino aafia
o faiga fai'ai o lo'o i lalo, e mafai ona fa'avae a tatou fa'ai'uga
faʻamaoniga, ma o le tulaga maualuga iinei o le tele o faʻamatalaga e umi
fa'ailoa mai o manu e o'o i o latou lagona fa'alagona. I se faapuupuuga,
fa'agaoioia o faiga fai'ai eseese e mafai ona avea ma "taui" ma
“faasalaga” i galuega eseese tau aoaoga [2].
O le mea lea, matou te iloa le mea o loʻo faʻatupuina ai setete afaina i le
fai'ai e ui tatou te le iloa tonu pe faapefea. O lea nofoaga subcortical o
pulea e mafai ai ona tatou faafiafiaina le manatu o se suesuega o lagona
ta'amilosaga i fai'ai manu e mafai ona fa'amalamalamaina puna'oa muamua o le tagata
lagona faalelagona. Ae o le fai'ai talafeagai ma amio/mafaufau
e le'i taliaina e le faasaienisi ia faaiuga, ma o loo manumalo le agnosticism.
O le mea lea, o lenei pepa e faʻavae i luga o le mea moni o loʻo i totonu o le faiʻai
faiga o amioga fa'alagona e le fa'atupula'ia lea tatou te maua ai le
fa'amaoniga fa'amalosi malosi mo lagona fa'alagona o manu.

Faʻapitoa
fofo o le faafitauli tumau o le poto masani
lagona i isi meafaiola (o se ituaiga o malamalama tulaga ese) siitia
mataupu taua mo felafolafoaiga o le soifua manuia o manu ma tuuina atu faasaienisi
auala mo le galueaina o neural mechanisms e maua ai le taua
aafiaga i totonu i isi manu. O lena malamalama e mafai ona taialaina
malamalama i faavae o o tatou lava fai'ai ma mafaufau. Ae a,
o loʻo faʻaauau pea ona i ai se fefe tele i le anthropomorphism i le
fa'asaienisi fai'ai fa'afeagai (Ata 1), atonu e lē o toe atamai e pei ona foliga mai i ni nai sefulu tausaga ua mavae [2].
O lenei pepa o loʻo talanoaina ai ituaiga faʻamaoniga o loʻo tuʻuina atu i le taimi nei le
lagolago fa'asaienisi sili ona malosi mo le i ai o fa'afitauli fa'apitoa
aafiaga i manu tatou te suesueina. O lona uiga, pe a fai fa'ata'ita'iga fa'apitoa
fa'aoso o feso'ota'iga fai'ai e pulea ai amioga fa'alagona e mafai fo'i
e masani ona avea ma 'taui' ma 'faʻasalaga' e mafai ona taʻitaʻia ai aʻoaʻoga,
ona faʻamaonia lea mo nisi ituaiga o aafiaga lelei ma le le lelei
i latou mafaufau, ia tatou faapea atu mafaufau, e latalata i
mautinoa. O lona uiga, se'i vagana ua mafai e se tasi ona fa'aalia masani lena mea
'taui' ma 'fa'asalaga' i tagata e masani lava ona le iloa-o se faʻamatalaga
faavae e le o iai. O le mea lea, o le sini o lenei tusiga o le talanoaina
pe o isi meaola o loʻo lagona meaola e le gata i luga o le
felafolafoaiga (lea e masani ai, vaai i le Denouement i le faaiuga
o lenei pepa), ae faʻapea foʻi i le tulaga o le sili ona talafeagai
fa'amaoniga fa'asaienisi. O lea la, o le faaiuga o loʻo mulimuli mai e faʻamaonia
tauamiotonuina: I le mea sili, o isi mammals uma e oʻo i a latou
fa'aosofia lagona.

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Ata 1. O se ata moni o le anthropomorphism.

A
ata o le upumoni e faatatau i le auala e tatau ai ona tatou mafaufau i mea e mafai
natura aafia o manu (O le natura moni o le lalolagi) ma lo tatou
fa'amasinoga fa'asaienisi tutusa e uiga i le lalolagi. Ole tele ole 20th
seneturi na faʻaaluina e talitonu ai o le tulimanu taumatau pito i lalo o le saʻo
nofoaga e fai filosofia ina ia mafai ai e se tasi ona aloese mai mea sese Type I, o lona uiga
fa'ai'u se mea e le sa'o e sa'o fa'asaienisi. Lenei
na taʻitaʻia ai talanoaga o amioga "popole-pei" i manu e faʻafeagai ma
fefe i manu. O lenei tusiga o loʻo faʻavae i luga o faʻamaumauga faʻavae faʻamaumauga
o tagata taʻitoʻatasi o loʻo talanoa ma faʻamatalaga talafeagai e atamai i ai
tu'u i latou i le pito i luga agavale quadrant, talu ai o le auala lena e mafai ai
aloese mai mea sese II, o le le mafai ona iloa se mea moni,
aua e i ai o tatou talitonuga sese, po o auala le talafeagai e iloilo ai le
le iai o se mea mata'utia.

Pule: 10.1371 / journal.pone.0021236.g001

fuafuaga

O Puna'oa Aafiaga o le BrainMind: Cross-Species Neuroevolutionary Perspectives

O faʻamaumauga o amioga mo lagona o manu ua faʻamaonia mo se taimi umi, mai Darwin (1872) ia Mendl ma le tausaga talu ai. [4],
o lea e tautala ai. Ae ui i lea, e tutusa le taua ae fa'atusatusa le fa'atamala
O le mataupu pe o iai ituaiga faiʻai o manu e mafai ona tupu
setete poto masani. O na "mea o le mafaufau" e mafai ona na o
fa'asaienisi fa'asaienisi ma galue neuroscience. Ia toe ta’u atu le
pito sili ona taua ua uma ona matauina: Afai e mafai e se tasi ona faʻaalia lena faiʻai
feso'ota'iga e 'auai i le fa'atupuina o lagona fa'alagona
fa'apea fo'i fa'atalanoa 'upu tauia' ma 'fa'asalaina' setete i totonu le
fai'ai, e aunoa ma le fa'aaogaina o ni mea mai fafo e pei o mea'ai ma vai e
nofoaafi manu, matou te maua le faʻamaoniga malosi mo le suʻeina o le ogatotonu
nofoaga fa'agaioiga mo nisi ituaiga o aafiaga fa'aalia i
vaega faapitoa o fai'ai ma ta'amilosaga. E le gata i lea, pe afai o se mea taua
uiga fa'a matagaluega i manu (fa'ata'ita'iga, neurochemistries) fa'avasegaina le
faiga i totonu o le fai'ai e ta'ita'ia ai mea tutupu i fafo e tauia
ma le faasalaina i manu ma tagata, o le a tatou faataunuuina
se isi fa'amatalaga fa'alavelave fa'apitoa. E tele
su'esu'ega o vaisu fualaau (aemaise mo morphine ma mea eseese
psychostimulants), o le a le aoteleina iinei, e faamalieina ai lena mea
fua fa'atatau. E le gata i lea ona o le evolusione homologies i lalo
faiga fai'ai subcortical i mammals uma, o loʻo ofoina atu le malamalama i luga
valo'aga tuusa'o i aafiaga fa'aletagata fa'apea
togafiti fai'ai. I se isi faaupuga, pe a tatou valo'aga e uiga i suiga
lagona i totonu o tagata, e maua mai faʻamatalaga manu, e lagolagoina
e ala i lipoti a tagata, e pei ona masani ai [2], [6], e iai a matou mafuaaga faaopoopo mo le mautinoa o tagata ma manu o loʻo i ai ni aafiaga tutusa (e ui lava e le tutusa).

Ioe,
le taʻiala o loʻo i luga, e faʻavae i luga o le tele o suʻesuʻega o faʻamalosi eletise o
le fai'ai (ESB) ma le fa'aoso fa'ama'i o le fai'ai (CSB), maua
lagolagoina le i ai o lagona fa'alagona i manu mo le tele o tausaga;
o ia fa'aosofiaga e mafai ona fa'aoso ai fa'alagona-amio, fa'amalieina
fai'ai setete o ituaiga eseese e aoga foi e faaosofia eseese
a'oa'oina amioga fa'alatalata-ma-alo'ese, maua ai le tele o fa'amaoniga
mo lagona lelei ma le le lelei i manu. O lenei mea tatou te latalata atili ai
e mafai ona tatou maua i le taimi nei saienisi i faiga e faapea
fa'atupu lagona fa'afefe i fai'ai mamame. E le gata i lea, pe afai o tagata
lipoti atu aafiaga eseese faalelagona mai ia nofoaga faiʻai, tatou maua
faʻaopoopoga muamua facie molimau mo ituaiga tutusa o
lagona faalelagona i manu. E mafai ona faapea o le mea moni
o le poto masani o tulaga afaina e ausia e ala i le maualuga o le faiʻai
e fa'agaoioia e ala fa'alagona lagona, ae e tatau lava
fa'apea o se manatu "sili ona lelei lona lua" aua e le'i fa'amaoni e
fa'aopoopo i ai se fa'alavelave fa'aopoopo i le fa'atusa atoa.

Aisea
ei ai le malamalama tele e uiga i lagona fa'alagona manu sa itiiti lava
aafiaga i felafolafoaiga e uiga i le i ai o aafiaga patino i
manu? Aemaise lava pe a mafai e lena malamalama ona faamanino le puna o
aafiaga faalelagona i tagata? E foliga mai e mafua mai a
fa'aituau tumau i le tele o le 20^th seneturi e faapea o aafiaga i totonu o manu e i fafo atu o le malo o suʻesuʻega faʻasaienisi faigata [7].
O le mea moni, o uiga o le masalosalo e matuā faatāuaina e le toʻatele
saienitisi, e aofia ai au. Peitai, e tele tala faasolopito
antecedents lea, ona o lenei uiga taua, laina faitio o
o fa'amaoniga o lo'o i ai na fa'atauva'a e aunoa ma ni fa'amaoniga fa'asagatau ma o lea na fou ai
fa'ai'uga fa'avae fa'amaoniga e le'i lelei ona iloiloina, ma o lea
ua leva ona le amanaiaina. O lenei mea e masani ona faʻagesegese ai le alualu i luma o
Saienisi ona o le fa'aituau o lo'o i ai fa'asaga i manatu fa'aliliu
e le talia i le Zeitgeist. Mo se faʻataʻitaʻiga, tasi le faʻaituau masani i totonu
amio a le 20^th seneturi e le faia e le fai'ai
e manaʻomia le malamalama e iai se faʻasaienisi faʻapitoa o amioga. lena
o uiga e foliga mai e fetaui lelei i luma o le neuroscience faaonaponei, ae
ona o le suʻesuʻega o le "black-pusa" sa umi ona faʻatauvaʻa, ina ua
O le poto fa'asaienisi na fautua mai o le malamalama i lagona
o setete ua matua mo le tauina, sa toaitiiti e selesele le maualalo
fuala'au tautau.

nei
o loʻo i ai le tele o neuroscience talafeagai i totonu o le fanua (aka,
amio neuroscience), lea e masani ona tuʻuina atu faʻamaoniga
mo le tauia ma le faʻasalaina natura o taʻavale faiʻai e faʻatalanoa
lagona faalelagona [2], [3], [6],
e le o fa'aaogaina fa'apitoa ona o le
fa'aauau pea le fefe i le anthropomorphism, ma fa'aauau pea ona fa'atupuina
uiga o loʻo iai nei e le faʻavaeina (vaai Ata 1).
Le toilalo o manatu fa'aalia e avea ma tupe masani i manu
o suʻesuʻega, ou te finau, sa i ai se aafiaga le lelei
tu'ufa'atasiga fa'aa'oa'iga, lea e ono fa'avavevave le aga'i i luma
fanua e pei o le biological psychiatry, e ala i le iloaina o lena
lagona fa'alagona o galuega anamua a le fai'ai fa'alatalata
itulagi. Nai lo lena, ina ua malosi le mafaufau o le neuroscientists
fiafia i lagona ma le avanoa saunia ole fai'ai fa'aonaponei
ata i le ogatotonu o le 1990s, o le tele o tagata suʻesuʻe na talia tu ma aga masani
manatu e le gata o le neocortex le nofoa o mafaufauga mafaufau, ae
faapea foi i lagona faalelagona. O le iʻuga, e lē o iai ni faalogona faalelagona
tuuina atu i manu, aua sa masani ona manatu o se ituaiga o
mafaufauga, ma fa'agaioiga fa'aa'oa'o ma le mafaufau na va'aia
matua interpenetrant i itulagi maualuga faiʻai na gaosia mautinoa
fa'agasolo maualuga o le mafaufau e pei ole pito pito i luma.

Ioe
mafaufau i le natura faʻasolosolo faʻasolosolo o le faʻatulagaina o faiʻai, I
o le a finau e mafai e se tasi ona faigofie ona faʻaaogaina ituaiga anthropomorphic cross-spesies
manatu i faiga muamua subcortical MindBrain tulaga, e ui lava e le o le tulaga maualuga-faiga tulaga neocortical, e pei ona aoteleina i Ata 2.
O nei manatu fa'aliamua muamua o le a fa'atalanoaina lautele
ina ua mae'a se ata ata o le tala faasolopito lata mai o le fanua lea ua
masani ona faagesegese le taliaina o lagona faalelagona manu, e pei o se
faitotoa i le malamalama i lagona o tagata ma manu, o se autu autu
ole su'esu'ega fa'ata'ita'i.

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Ata 2. Tulaga o le pulea i le fai'ai lagona-a'afia gaioiga.

A
otootoga o tulaga faʻavaomalo o le pulea i totonu ole faiʻai 1) ma le 3
ituaiga lautele o aafiaga (mumu), 2) tolu ituaiga o aoaoga faavae
masini (meamata), ma le 3) tolu galuega fa'alauiloa fa'aalia
(lanu moana) o le neocortex (lea e faalagolago atoatoa i le tele o tulaga o
tu'ufa'atasiga, fa'atasi ai ma pulega fa'asolo i lalo e ala i le basal ganglia i
le talamus, toe fa'asolo i tua i le neocortex) a'o le'i mafai ona fa'amalamalama atoatoa
mafaufauga ma amioga).

Pule: 10.1371 / journal.pone.0021236.g002

Manatu Faasolopito

As
ua uma ona matauina, Charles Darwin (1809–1882), o le na tusia mea lautele
fa'apea o le ulua'i togafitiga fa'asaienisi fa'aonaponei o le mataupu o
lagona, seti le tulaga e ala i le faʻalogoina o manu e iai ni olaga faʻalagona
e le o ese uma mai ia i tatou. Faatasi ai ma lana mataupu faavae o le evolusione
fa'aauau pea le mafaufau i manu, na ia fautua mai ai le malamalama o manu
lagona e mafai ona faamalamalamaina faasaienisi o tatou lava olaga faalelagona [8]. E leai se faafitauli o Darwin i le tuuina atu o lagona faalelagona i isi meaola.

Darwin's
o le vaaiga, e ui i lea, e lei sosolo manino mai e oo mai i aso nei, e pei o
i le neurobehavioral ma neuropsychological sciences. Ioe, o le
a'oa'oga a le tele o isi tagata mafaufau mulimuli ane, na amata iloga ia Viliamu
James, na taulaʻi atu i le avanoa e maualuga atu ai le mafaufau o le
fai'ai e faatalanoaina o tatou lagona faalelagona, ae le na o le tele o mafaufauga e faapea
fa'atasi ma a tatou fa'alagona lagona. O le mea lea, o le tele o tagata atamamai i le taimi nei
fa'aauau pea ona talitonu o lagona fa'alagona o se vaega o le mafaufau
faiga, e pei ona faia e tagata atamamai i le silia ma le seneturi ua mavae. Ioe, o le atoaga faapitoa
mataupu o Cognition & Lagona tuuto atu i lenei autu
ua faaulutalaina “O le a le tulaga ese o le faatinoga o aafiaga” (faasalalau i le 2007,
vol 21(6) fa'atonutonu e Andreas Eder, et al.) e masani ona lagolagoina le
fa'ai'uga e a'afia ai ua na'o se vaega o le fai'ai
gaoioiga, e fa'avae i luga o fa'amatalaga fa'amatalaga fa'apitoa e pei o
fa'afeagai ma tulaga fa'alagona fa'aletino fa'aletino (fa'atusa, ituaiga fa'apitoa o
tali le faatuaoia).

O le sili ona taʻutaʻua o nei faʻalavelave faʻafefe-mafaufau na faʻalauteleina i le 1885 ina ua William James (1842-1910) [9] ma Carl Lange (1834–1900) [10] na fautua mai o lagona fa'alagona ua na'o le atagia o le cortical-cognitive
'faitau' o fa'aoso autonomic peripheral-le-mafaufau e tupu i totonu
o tatou tino pe a tatou faʻamalosi i tatou lava i faʻalavelave faʻafuaseʻi-mo se faʻataʻitaʻiga,
sola ese mai urosa. I lenei faʻamatalaga, faʻamatalaga o le tino
e oʻo atu i vaega faʻapitoa o le cerebral cortex, lea e maua ai lagona
o le faaosofia o le tino e liua i aafiaga faalelagona. I totonu
i'uga, o le fa'aoso fa'alagona le tino na tu'ufa'atasia i lagona
lagona e ala i gaioiga maualuga o le mafaufau. I le tele o tagata atamamai, o lenei faaaliga
o le fa'alagona na fa'auigaina e fesiligia ai le iai o lagona
lagona i isi manu ona e matua itiiti ifo le maualuga
"fai'ai mafaufau" mea (ie, neocortex) faʻatusatusa i tagata. Ae uma
na tupu lenei mea ae matou te leʻi malamalama i le fausiaina o le evolusione
fai'ai, ma le iloa o le tele o lagona tu'ufa'atasiga
feso'ota'iga, aemaise lava mo tali fa'alagona e le fa'atuaoia, na fausia
i totonu o le fausaga subcortical o faiʻai mammalian uma i le taimi umi
ala o le fai'ai evolusione.

lea
ituaiga neocortical 'readout' hypothesis/manatu ua sao mai le suega
o le taimi ae le o le suʻega o faʻamaoniga faʻataʻitaʻi-i se faapuupuuga, o loʻo tumau
talanoaina lautele ma talitonuina e aunoa ma se faitio (mafuaʻaga) faʻamaoniga e lagolagoina ai, e ui lava o faiʻai-faʻailoga faʻasologa e mafai ma masani ona faʻaaogaina e lagolago ai lena faʻamatalaga tuai. O le
O le talitonuga a James-Lange na mauaa i talitonuga faasaienisi mafaufau
faiga ae le'i iloa e se tasi le tele o feso'ota'iga fa'alagona a
fai'ai mamame, ma e foliga mai o lo'o tumau ai, o se fossilized lelei
fausia. Sa i ai luitau faigata e oo atu i tua i le 1920s [11],
e le'i fa'afitia fa'apitoa. O le mea lea, i le faʻatupuina o le faiʻai faasaienisi o le
1970s, o le manatu e le mafai ona tatou suʻesuʻeina faʻamalosi lagona lagona
o isi manu, ona e laʻititi la latou neocortex,
na tumau pea le vaaiga masani, e ui lava o le autu lava ia e seasea
talanoaina i li'o neuroscientific. O le mea lea o le masalosalo masani ma
sa faaauau pea ona manumalo le agnosticism e avea ma taiala i le tele o mea e seasea maua
talanoaga o le autu.

vaega,
atonu na atagia ai foi i lenei tulaga le salalau lautele o le teena o
a'oa'oga o le psychoanalytic o se auala fa'asaienisi e fa'ailoa ai le mafaufau i totonu
lena vaitau. E ui o Sigmund Freud (1856-1939) na faʻaaluina le sefulu tausaga muamua
o lana galuega o se neuroscientist (mo se faaliliuga atoa o Freud's
saofaga neuroscientific, tagai Solms [12]),
na faia e ana a'oa'oga, faatasi ai ma le tele o ona soo
lagona o le totonugalemu o ana mafaufauga ma togafitiga o le mafaufau.
O le le taulau o ia manatu e faʻatatau i le faʻamalosi malosi
iloiloga, faʻatasi ai ma le tulaʻi mai o le mafaufau ma le neuroscience
suiga, ua faaitiitia foi le taua o lagona o se autu mo
su'esu'ega fa'ata'ita'i ona sa manatu e faigata tele ose fa'afitauli
fofo—o lona uiga, e mafai faapefea ona tatou iloa moni isi manu
poto masani?

It
e maitauina e masani ona iloa e Freud e tumau
malamalama i le mafaufau ma lagona, e le mafai ona ausia e aunoa ma
neuroscience. E masani ona ia fai mai e le mafai ona tatou malamalama i ai
lagona alofa seia oo ina tatou oo i le tulaga o le “natura”
natura o lagona. E masani ona fai mai Freud o setete afaina
aua lava ne'i matapogia; sa latou, i lona faauigaga, masani lava. Ae o ia
iloa o se malamalama-neuroscientific malamalama o lagona
ma isi vaega fa'ale-mafaufau o le fai'ai e le mafai
na ausia i lona vaitaimi, ma na ia filifili e le faʻasoa lana neural taumatematega
a'oa'oga, na maua mulimuli ane i lana lomiga ina ua mavae lona maliu Poloketi mo se Scientific Psychology.
Ae i se taimi mulimuli ane, na matua teena e saienitisi amio
sa mafai ona su'esu'e mea tutupu faalemafaufau i manu
faasaienisi, ma sa tapunia le tusi i mataupu faapena mo se taimi umi.
E na'o le tatalaina lemu, ma e masani lava e na'o latou
amio fa'alelagona fa'aalia, e pei ona iloa e Darwin, ae le o latou
lagona faalelagona.

O se taunuuga, o le taʻutaʻua lauiloa a Darwin [13] o le eseesega i olaga faalemafaufau o manu o se “tasi tulaga
ae le o se ituaiga” e leʻi avea o se tulaga osooso mo le faasaienisi
malamalama i lagona o le tagata e ala i le suʻesuʻeina o manu
gaioiga fa'alagona, ae na'o ni nai fa'alavelave (fa'ata'ita'iga, MacLean [14] ma Panksepp [2]).
O le le lava o le gauai atu i le olaga aafia o isi manu, pei
fa'afeagai na'o a latou amio fa'alagona, e le au saienitisi e leai
ona o le vaaiga atoa a Darwin e sili atu ona maaleale nai lo le
vaega na faasoa atu i luga: “E leai se masalosalo o le eseesega
i le va o le mafaufau o le tagata aupito maualalo ma le mafaufau o le manu sili
maoa'e....Ae ui i lea o le eseesega...e sili e pei ona i ai, e mautinoa lava e tasi
tulaga maualuga ae le agalelei” ([13] i. 127). O lenei e mafai ona tatou mautinoa o le tikeri sili o le mafaufau
ese'esega ua tula'i mai le maualuga o le fai'ai encephalizations, a'o
O lagona fa'apopoleina o le tele lava o galuega fai'ai i lalo-neocortical.

In
aofa'i, o le fa'aauauina pea o le leai o ni galuega ma'oti ma talanoaga i le faasaienisi
tala e uiga i le natura neural o lagona faalelagona i manu sa
fa'avae i luga o le manatu masani ontological e fa'apea o le autu
ola o isi meaola e le mafai ona faʻaaogaina, ae o latou lagona
e leai ni amioga. O le mea lea, o se cross-spesies evolutionary approach to
suesue i le tino o manu sa talia lelei, ae o latou mafaufau sa le amanaiaina. Afai e leai se isi mafuaaga nai lo le faʻavasegaina o le taimi nei
finauga, e taua le manino e uiga i malosiaga na taʻitaʻia
faasaienisi e le amanaia lagona faalelagona o manu.

O lea, se'i ou faauigaina le tala faasolopito o loo i luga i ni auiliiliga tauagafau. E ui lava i fuafuaga folafola i le amataga o le 20^th senituri, e pei o le galuega a Walter Cannon [11] i le physiology ma McDougall i le mafaufau [15],
talanoaga o itu faalemafaufau o galuega fai'ai e pulea
ua magumagu amioga a manu. Faatasi ai ma le agai atu i le ultra "positivism" i totonu
filosofia (fa'ata'ita'iga, le a'oga a Vienna) lea na fa'amalosia ai le
behaviorist revolution, manatu manatu i talanoaga faasaienisi o
amio a manu na foliga mai e le taua nai lo se isi lava taimi. Amioga e mafai
galue, ae le mafai e le mafaufau. O amioga sili ona faigofie e suʻesuʻe
fa'atulagaina i totonu o le falesu'esu'e na fa'avasegaina
'fa'amalosia' fa'alavelave i le tele o a'oa'oga fa'a otometi
fa'ata'ita'iga—fa'atulagaina masani, ma le a'oa'oina o le lever fa'atulagaina
lomitusi ma mea faapena. O lenei mea na taʻitaʻia ai se amio faʻamalosi, ma BF Skinner
(1904–1990) tuusaʻo: “O 'lagona' o ni faʻataʻitaʻiga sili ona lelei o
o mafuaʻaga faʻapitoa lea e masani ona tatou faʻaalia ai amioga" [16].
E le o po se lilo e oo mai lava i aso nei le tele, atonu o le tele, o amio
e fa'afitia e tagata su'esu'e neura e iai a tatou avanoa fa'asaienisi i lagona
mafaufau o manu, e ui lava e tele ituaiga o mafaufauga i fafo atu o le
fa'asaienisi autu e talisapaia le fa'amoemoe o mafaufau manu
e moni ma e mafai ona malamalama (tagai i le vaega mulimuli “Denouement” o le
lenei pepa).

O Niko Tinbergen (1907–1988) na manumalo i le Nobel Prize ethologist Niko Tinbergen (XNUMX–XNUMX) na ia tuuina atu i se tulaga puupuu ma le faamomoiloto i lana lauiloa. Su'esu'ega o le Instinct (1951) [17]: "Talu ai e le mafai ona matauina ma le saʻo mea faʻapitoa i manu, e le aoga le faʻamaonia pe faʻafitia lo latou ola" ([17] i. 5). I le vaitaimi lava e tasi, na maua ai e Walter Hess le Nobel laureate lena mea
o le ita e mafai ona vave fa'aosofia e le ESB o le hypothalamus i pusi. Mulimuli ane
i le olaga na ia faailoa mai na ia filifili e faamatala le osofaʻiga ita
amio e pei o le 'ita'asa' ona sa le mana'o e maua lana galuega
fa'atauva'a e le a'oga amio. O le mea moni, o lona le faasoaina patino
o le talitonuga o na amioga pei o le ita ua atagia mai ai le moni
aafiaga o le ita. Faatasi ai ma le suiga o vaega tele o
faiga fa'ata'ita'iga i le "amio ma le mafaufau neuroscience"
fuafuaga (amata manino i le amataga o le 1970s), o le uluai tala a Hess
na talia manatu o ni fa'ai'uga fa'apitoa (e ui lava
fa'ata'ita'iga o meatotino fa'asala o ta'aloga o lo'o i lalo [2]).
Ma e manino i tagata uma i le fanua o talanoaga o manu
poto masani i le neuroscience faaleaoaoga ma le mafaufau ua tumau le gūgū
e oo mai i le taimi nei.

O nai tagata su'esu'e, sili ona iloga Don Griffin (1915-2003) [18], [19], sa finau malosi mo faapitoa o le mafaufau mafaufau (fa'ata'ita'iga, mafaufauga) i manu, ma nai isi ua fa'afiafiaina le iai o le poto masani lagona i manu (fa'ata'ita'iga, tagai i le lomiga faamanatu o Don Griffin o Malamalama & Malamalama,
Mati 2005). Ae ui i lea, o le taunuuga o le talafaasolopito i luga o le, i
i le taimi nei, o le tele o saienitisi e foliga mai e le fiafia pe filifili e tumau i le agnostic
i luga o ia mataupu. O lenei tusiga e taumafai e faʻamaonia le tele o mea
cross-species aafiaga neuroscience suesuega, i le mea moni, ua malosi nei
e lagolagoina le malamalamaga i aso uma—“o le mea moni, e iai faalogona o isi manu
lagona” e aunoa ma se tasi e manaʻomia ona fai mai o latou tutusa i lagona fa'aletagata fa'aletagata. O le evolusione
'ese'esega, fa'atasi ai ma fa'afeusuaiga fa'apitoa e fa'ailoa ai feso'ota'iga e aunoa ma se tagi
e uiga i le faasinomaga.

O lea la,
o le tala o lo'o i ai nei e taumafai e aumai mafaufauga fa'asaienisi e uiga i nei mataupu
e tusa ai ma le mamafa o faʻamaoniga e faʻaalia ai e tutusa uma mamemele
e le gata ina tutusa uiga fa'alagona fa'anatura, ae o le
gaioiga o feso'ota'iga fai'ai e feso'ota'i vavalalata ma
lagona o lagona mata'utia. O aʻafiaga o nei suʻesuʻega e
e mafai ona matua taua tele mo talanoaga fa'aleleia o
mafaufau o le tagata, le aoga o auala faaliliu preclinical i
su'esu'ega fa'alesoifua maloloina ma le natura fa'avae o amio fa'atatau, fa'apea fo'i
o le fa'atupula'ia lemu o le talisapaia o le fa'aauau pea i totonu
O le MindBrain e galue i mamame uma, ma masalo o isi vetebrates uma.

In
O lenei fa'aaliga, o le fa'agasologa muamua o le mafaufau na alia'e mai i se taimi muamua atu
evolusione nai lo o tatou mafaufau atamai. Ma o le a ou agai i luma
le manatu o le mea na muamua i le evolusione, o le mea lea
faiga muamua, o loʻo avea pea ma faavae taua mo mea na oʻo mai
mulimuli ane, e aofia ai nisi o o tatou tomai maualuluga faalemafaufau. E foliga mai o lena
le tele o o tatou tomai fa'apitoa, ma isi o lo'o fa'atauaina tele
mammals, na fausia i luga o se atina'e fa'alelagona
e fa'asoa fa'atasi uma mamemele. I se vaaiga faapena, o le tele o
fa'atonuga ole mafaufau, fa'asaienisi mafaufau, ma le neuroscience e mafai
ia liliu i luga o latou ulu fa'atasi. O le tele o o tatou tomai maualuga faalemafaufau
e fa'atusatusa le le iloa, o lona uiga e leai se poto masani, mo se fa'ata'ita'iga, ki
vaega o galuega fai'ai mafaufau e pei o faiga faavae o
aoaoina ma manatua. I se fa'atusatusaga, o fa'avae a'afiaga o
matua poto masani—talu ai e mafai ona avea ma 'taui' ma
'fa'asalaga' i le a'oa'oina—e ui o na tulaga fa'ale-mafaufau, i
taimi, faigata ona fa'aliliu i upu, fa'ailoga e sili atu ona lelei
fa'amatala tomai fa'alagona-malamalama i fafo nai lo lagona.

O le Evolutionary Layering o le BrainMind

Tulaga tasi,
se faʻamatalaga o le faʻaogaina o le upu BrainMind ma MindBrain i lenei
tala: Matou te iloa uma o mafaufauga faʻalua ua masani ona vavaeeseina
fai'ai ma le mafaufau, ae o le tele o neuroscientists o loʻo mafaufau i ia mataupu i le taimi nei
talia o gaioiga faalemafaufau, e pei o aafiaga i totonu, e
feso'ota'i mae'ae'a i fa'amalosi neural. O le mea lea atonu e sili atu le poto le i ai o se
monistic term, e le fa'amuamua le mafaufau po'o le fai'ai, ae
tu'u fa'atasi ai manatu i se fa'aupuga tu'ufa'atasi (o eseesega masani o
fai'ai-mafaufau po'o mafaufau-fai'ai). Masalo e sili atu le uiga ontological i
na'o le toso fa'atasi i se manatu tu'ufa'atasi, lea e lua e fa'afeagai ai
e mafai ona fa'aoga fetu'una'i e fa'atatau i le ituaiga finauga o lo'o tuliloaina: Fa'atasi ai ma le
iloa o le fai'ai ua taofia faailoga anatomical o
evolutionary layerings, masalo BrainMind e sili atu mo le talanoaina o mataupu pito i lalo, ae MindBrain e mafai ona fa'aagaga mo le pito i luga i lalo. Talu mai tulaga maualuga o le mafaufau
(mafaufauga ma fuafuaga) e fa'alagolago manino i galuega fa'akomepiuta,
e matua faigata lava ona latou suesue fa'ata'ita'i ma fa'apitoa i manu nai lo a'afiaga fa'alagona masani. O le poto masani
fa'agasologa o le mafaufau e leai ni fa'ailoga manino o le amio e pei o fua o
valence a'afiaga (fa'atusa, tauia ma fa'asalaina galuega a le BrainMind
e fetaui ma nisi faiga e tali atu ai le fai'ai).

It
ua lu'itau le fa'atupuina o se fa'aigoa fa'aigoa mo
vaega muamua o le mafaufau, e pei o lagona faavae i
manu. Sa ou taumafai e faia lenei mea i se tulaga sili ona manino mo le faavae
tulaga-o le tulaga muamua-faʻagasolo tulaga o auʻiliʻiliga o loʻo taulaʻi i ai lenei
talatala. O lo'o iai le faiga muamua o fai'ai mo lagona
e matua maualalo ma ogatotonu i le fai'ai (ogatotonu, diencephalon ma isi
basal ganglia) lea e faʻamaonia ai lo latou natura anamua i le evolusione faiʻai.
O le maualuga ma sili atu le faʻalauteleina o le faiʻai e maua ai neural
feso'ota'iga mo o tatou tomai fa'apitoa. Ioe, o le layering e
feso'ota'iga, ma le tele o fa'afitauli tu'ufa'atasi i totonu-i le va o lo'o noatia ai le
BrainMind i totonu o se iunite fa'agaoioia.

Ae,
pe a tatou mafaufau i sea "laupapa" evolusione o faiʻai faʻalapotopotoga, e pei o le tele
e faia e neuroscientists (e ui atonu e le fiafia i ai tagata amio po o
cognitivists), ona fa'aogaina lea o le tele o lagona fa'alagona
i totonu o itulagi loloto subcortical (lea e le fa'ailoaina le 'taui' ma
'fa'asalaga' galuega) e lagolagoina malosi le fa'ai'uga o isi
e maua e manu a latou lava lagona fa'alagona. O le isi mea—
o taui ma fa'asalaga e le'i o'o iai, po'o
e na'o se ituaiga o 'faitau' e tupu mai ai aafiaga fa'aa'ai
faiga fai'ai maualuga-e le ogatasi ma le faamaoniga. Mo
faʻataʻitaʻiga, afai o le tulaga lena, o le a sili atu ona faigofie ona faʻafefe
taui ma fa'asalaga mai vaega maualuluga o fai'ai e fa'aoga ai le fai'ai
stimulation, ae pei o neuroscientists na faia galuega faapena
ua leva ona iloa, na o le faafeagai o le tulaga lea. O faiga fai'ai pito i lalo
fa'atumauina taui ma fa'asalaga galuega fa'atasi ma le aofa'i aupito maualalo ole fai'ai
fa'aosofia. O le mea moni, e leai se fa'asologa o fa'amaumauga e tu'ufa'atasi
fa'agaioiga o neocortical galuega i manu fafagu se taui malosi po'o galuega fa'asala. I se fa'afeagai, o le i ai o se fa'ata'ita'iga manino na fa'aalia fa'atosina taui ma fa'asalaga galuega, fa'aaoga ESB fa'apitonu'u, e tele ma
mautinoa. O lenei mea e maua ai le tele ma le tumau lagolago mo le manatu
o le mea moni, o se mea totino a nisi tagata anamua
subcortical midline fai'ai feso'ota'iga i gaioiga. Peitaʻi, e lē o taʻu maia
us tonu o le a le lagona o le manu, na o lagona
pa'u i nisi vaega e pei o a'afiaga lelei ma leaga o
ituaiga eseese.

Ma le isi,
su'esu'ega o manu ma tagata sa teuteuina—ie, sa
ua aveese le tino o le fai'ai—ia faia ni faaiuga faapea: Primal
o tali faalelagona e faasaoina, e oo lava ina faamalosia [20]-[22].
E fetaui foi lea ma le matau masani o tagata e maua i le tuinanau
e masani ona fa'atumauina lagona fa'alagona sili atu nai lo le mafaufau
tomai. I se faapuupuuga, ua leva ona tatou iloa e le gata e mafai ona tatou faaoso a
'ese'ese o fa'alagona fa'aanaunau (le fa'asa'o) fa'alagona i manu
faʻatasi ai ma le ESB subcortical faʻapitonuʻu, ae matou te iloa foi o ia tulaga faʻafefe
lagona lelei ma leaga i manu [3], [6], [23], [24].
E sili atu ona faigata le manino e uiga i le ituaiga o lagona
gaosia. Ae mai nei lava sone fai'ai e mafai ona tatou fafagu le
ituaiga sili ona malosi o lipoti eseese a le tagata lava ia o aafiaga eseese
aafiaga i tagata, ma faamatalaga o lagona na fafaguina
e masani ona fa'atusa ma fa'ata'ita'iga fa'alagona o lo'o fa'aalia i totonu
manu [25], [26]. E le gata i lea, talu ai ua tatou iloa o nisi o aʻafiaga lelei e faʻailoga tagata e manu [27] ma le tele e mafai ona ese'ese le a'afiaga e ala i le fa'aogaina sa'o o vaila'au talafeagai ole fai'ai [2],
molimau e lagolagoina le i ai o ituaiga eseese o taui ma
faʻasalaina BrainMind taʻua, e le naʻo le tutusa lelei ma le leaga
galuega faatino.

Ae e iai se faamaoniga? Saienitisi, e sili ona fa'atauaina le masalosalo (ie, "fa'aali mai, fa'amolemole"), iloa lena fa'ata'ita'iga aua lava nei fa'amaonia so'o se mea. E na'o le "mamafa o fa'amaoniga" mo le manatu e tasi
po o se isi. Mai lena vaaiga, e tatau ona tatou ioe uma nei e eseese
o le mea moni, ua matua tele lava aafiaga i totonu
ma fa'amaonia fa'apitoa i isi manu. Afai e leai, e tatau ona tatou faia
tu'uina atu fa'amaoniga ma fa'amatalaga fa'atatau fa'atatau mo le fa'afefea
'taui' ma 'fa'asalaga' si'osi'omaga e fa'alauiloa ai le a'oa'oina
suiga o amioga. Afai latou te faia e aunoa ma le faaosofia o le fai'ai
fa'agasologa i manu, ei ai se fa'alavelave i o tatou lima, talu ai latou
e masani ona i ai ia aafiaga i tagata. O lea la, i le taimi nei, ua i ai le masalosalo
ua mamao tele, agai atu i le malo faafeagai o le talitonuga—o lena
o se mea ua uma ona fa'aalia lelei e le o iai. I isi
upu, na o le faapea atu o 'mea faitino ma mea e tutupu' o le lalolagi
'fa'amalosia' amio o le a le aoga. “Faamalosia” e le'i a
fa'aalia galuega fai'ai; o le a taualumaga e aoao ai manu. lena faagasologa i le fai'ai ua na o se taumatematega. O le iai o nisi o aʻafiaga e leai.

E sili atu ona fetaui, ma o le a ou tuuina atu, latalata i le mea moni, e fai atu o le manatu o faʻamalosia o le igoa lea tatou te tuuina atu i le auala e aafia ai le faiga muamua o le fai'ai
feso'ota'iga lagona e fa'afaigofie ai suiga tau amio a'oa'oina.
Ioe, faapena e leʻi faʻaaogaina le faʻamalosi ma tali e taua tele ta'amilosaga mo le tele o ituaiga a'oa'oga e masani ona su'esu'eina e tagata amio, e fa'agasolo i totonu ole fai'ai.

lea
e mafai ona fa'ailoa mai se suiga o le sami i le auala tatou te va'ai ai i faiga fai'ai
tulaga fa'alagona. O se vaaiga faapena—o se manatu faatauvaa
toe fetuutuuna'i—e mafai ona tu'u ai se mimilo e matua'i ese lava le fa'avae
auala e pulea ai aʻoaʻoga masani e suʻesuʻeina e pei o le 'fefe
conditioning'—o lona uiga, atonu o le FEAR neural mata'utia (e le'i tu'u).
feso'ota'iga tu'ufa'atasiga e fa'atupu ai fa'amata'u fa'alemafaufau fa'apea
fa'atosina mai fa'amatalaga mai fafo ile latou fa'ata'amilosaga. I se isi faaupuga o le
faiga neuropsychological na tupu muamua—fa'ata'ita'iga, ole fai'ai
faiga e masani ona ta'ua e le au su'esu'e psychologists
“faaosofia le faatuaoia” ma “tali e le faatuaoia”—e taua tele
taua mo le fa'atūina o fa'agasologa lua fa'atasi o a'oa'oga ma
manatua i ituaiga uma. O sea tulaga-o-pulea vaaiga o le evolusione
BrainMind layering o lo'o fa'ailoa mai ai ituaiga fa'aaufa'ato'aga o lagona
fa'alapotopotoga (Ata 3).

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Ata 3. Fa'atotonuga fa'apulepulega i totonu ole fai'ai.

A
fa'apotopotoga o le fa'aupuga fa'avae i lalo i luga ma luga i lalo (li'o).
o lo'o fa'atonuina e fa'atino i so'o se faiga fa'alagona muamua o le
fai'ai. O le fa'asologa o lo'o aoteleina le manatu e fa'apea ina ia maualuga
O le MindBrain e galue e matua ma galue (e ala i le pulea i lalo), latou
e tatau ona tuʻufaʻatasia ma galuega ole BrainMind pito i lalo, ma
fa'agasologa muamua o lo'o fa'aalia o sikuea (mumu), fa'agasolo lona lua
a'oa'oina e pei o li'o (lanu meamata), ma faiga fa'apitoa, e ala fa'ata'oto
(lanu moaga). O le faʻailoga lanu e faʻamoemoe e faʻaalia ai le auala
nested-hierarchies o loʻo tuʻufaʻatasia galuega faiʻai maualalo i luga
e galue le fai'ai e iu ai ina fa'atino le fa'atonuga fa'atonutonu pito i lalo (fa'afetaui
mai Northoff, et al. [47]).

Pule: 10.1371 / journal.pone.0021236.g003

le
fa'agasologa muamua (fa'atatau, fa'avae po'o fa'amuamua) lagona e lelei
sui tauva mo ia galuega. Ae ui i lea, latou te taulai atu i mea faapena
feso'ota'iga neural loloto ma anamua e leai ni mea e talia lautele
fa'ata'ita'iga ta'iala e fa'avasega ai lo latou natura neural i tagata i so'o se mea
auiliiliga. O le fa'alapotopotoga o fa'alagona e a'afia ai i tatou lava
ituaiga ua lagolagoina nei e fai'ai tagata ata o lagona faavae, pei
aoteleina i Ata 4. Ole su'esu'ega ole fai'ai manu e mafai ona ausia tulaga maualuga ole fofo.

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Ata 4. Va'aiga lautele o fai'ai fa'aoso ma fa'alavelave.

An
va'aiga lautele o fai'ai fa'aoso (mumu ma samasama) ma fa'alavelave (lanu viole)
o lo'o fa'aalia i luga o pito i tua o le itu taumatau ma le agavale (pito i luga o
laulau ta'itasi) ma luga o le vaeluagalemu o itulagi tutusa (lalo
o laulau ta'itasi), a'o maua e tagata ni lagona fa'avae eseese
by autobiographical reminiscing: Agavale pito i luga: faanoanoa/FAUFAU; taumatau pito i luga:
fiafia/OLIOLI; agavale pito i lalo: ita/RAGE; taumatau pito i lalo: popole/FEFE (fa'amaumauga
mai Damasio, et al. [38];
fa'ata'ita'iga lautele o le fa'agaoioiga ma le fa'asaina na saunia lelei e
Antonio Damasio). Ina ia faʻamaonia le faʻatonuga o suiga, pei o
mataituina e suiga i le tafe toto, inhibitions ua faailoa mai e
aū i lalo (pulea i itulagi neocortical), ao faaosofia
o lo'o fa'aalia i aū aga'i i luga (tele i vaega pito i lalo
lea e mafai ona fafaguina amioga fa'alagona e ala i le fa'aosofia o fai'ai i totonu
manu).

Pule: 10.1371 / journal.pone.0021236.g004

e aunoa ma
se faavae mautu cross-spesies neuroscientific, atonu e faigata
ia fa'amanino le atina'eina o le mafaufau o a tatou ituaiga—fa'ata'ita'iga,
o le auala e masani ona gauai atu ai o tatou masini mafaufau io tatou lagona
lagona. O lenei mea e fa'atatau i le fa'aaufa'aga fa'aaufa'ato'aga o le fai'ai
galuega faatino o loo faaalia i Ata 3.
O lea la, i le tulaga faavae, o le eseesega i le va o tagata
aafiaga fa'alelagona fa'apitoa ma olaga fa'ale-mafaufau o isi mamame
atonu o se “tasi tikeri ae le o se ituaiga” e pei ona manatu Darwin, ae o lea ua tatou
iloa o le subcortical faalapotopotoga o faiga faalelagona i
fai'ai mamame e matua'i tutusa [2]. O se fa'afouga fa'atupuina fa'amatalaga fa'aa'oa'oga fa'afeusua'iga o le neuroscience [3], [23], [24] ua mafai nei ona motusia le nonoa Gordian manatu na tatou faia mo i tatou lava
i le aluga o tausaga, ma foia le mealilo o lagona-aafia
poto masani i tagata faapea foi ma isi manu. Ae o lenei naifi Darwinian
tipiina auala e lua: i) E mafai ona toe fa'afo'i le tele o manu i le 'li'o o a'afiaga'
lea na fa'ate'aina ai i latou e saienitisi, fa'aopoopoina
matafaioi i saienitisi o loʻo manaʻo e faʻatautaia suʻesuʻega faʻapitoa. ii)
Afai e o'o i manu o latou lagona fa'auluuluga ma fa'apena
O tulaga o le mafaufau e tautuaina mana'oga mo le ola, ae ua le amana'ia e le au su'esu'e neura
vaega o galuega mama BrainMind, ona le mafai lea ona iai
malamalama loloto neuroscientific o uiga taua o le tagata
fai'ai. Afai tatou te faʻaauau pea ona le amanaʻia le suʻesuʻeina o aafiaga faʻalagona i
manu, lea o loo taatele i le taimi nei i le fanua, atonu tatou te le mafai
a'oa'o pe fa'apefea ona fa'atupuina o tatou lagona fa'aletagata, ma o le a tatou faia
e le mafai ona ausia se malamalama loloto neural o le tele
fa'agasologa o le evolusione o lo'o pulea pea o tatou mafaufau ma amioga, ma o tatou
fa'aletonu ole mafaufau eseese.

Aotelega o le Faʻamatalaga Faʻapitoa ma le Manaʻomia o le Tuʻufaʻatasia ma le Neuroscience Faʻaonaponei

Feteenaʻiga
o le a le mafai lava ona tatou fuaina faasaienisi le lagona
e ui i lagona o manu, ua leva ona tatou iloa lena mea
fa'aosofia sa'o o le tele o ta'aloga fa'alagona subcortical
fa'atupu 'taui' ma 'fa'asalaga' galuega i galuega eseese a'oa'oga
(vaai suʻesuʻega mai le vaitaimi o Delgado, Miller, ma ana uo [28], Heath [29] ma Olds ma Milner [30] i le amataga o le 1950s, i le galuega a MacLean ma Panksepp i le 1970s ma le 80s [14], [23], [31]. E i ai 21^st fa'ailoga o le seneturi o le toe fa'afouina o su'esu'ega ogaoga i galuega fa'atino o fai'ai mamame [6], [32].

If
o le mauaina o le fatugalemu o neura e aafia ai 'taui' ma
'fa'asalaga' e le mafai ona fa'aogaina o se tulaga auro talafeagai mo
fa'amaonia le manatu o manu e maua o latou lava lagona
fa'aoso, ou te le'i va'ai i se fa'ata'ita'iga fa'atuatuaina auala e malamalama ai
tulaga o le mafaufau i isi manu pe, o se taunuuga, malamalama pea
o fa'amatalaga neural oa tatou lava aafiaga fa'alagona.

O se Fa'aupuga Fa'alavelave

le
atina'e o se igoa fa'asaienisi masani e mafai ona fa'aoga i
talanoaina mafaufau o manu, i le tulaga nei o lagona faalelagona, ua noatia
o se galuega faigata. O se vaega o le faafitauli o lo tatou natura uma
o gagana o ni tomai a'oa'oina, e fa'apipi'iina i la tatou fa'atonuga fa'aletagata
uuna'iga fa'afeso'ota'i e fa'atupuina i se 'ese'ese e le gata o tagata a'oa'oina
nuances e a tatou mea faufau faufau faufau. Ma ina ua
e o'o mai i gagana fa'alagona, e leai ni fa'atonuga faigata e mafai
faigofie ona mautinoa le maliliega. Mafaufau i uiga eseese
e maua e tagata mo lagona alofa ma lagona alofa, ia
fa'amanino fa'alagona maualuga maualuga. O le manatu, o le faasaienisi o
fa'asologa muamua lagona manu o le a mautinoa lava mana'omia se fa'apitoa
upu e faaitiitia ai le fenumiai. Ma mafaufau i vaega o le fai'ai
evolusione (faatusaina e le pito i luga agavale tolu-mafaufau logo o Ata 1),
matou te manaʻomia ni faʻailoga maʻoti mo lagona muamua-faʻagasologa ma isi aʻafiaga,
lea e mafai ona avea ma faitotoa mo le malamalama i le tulaga maualuga o aafiaga
mataupu faavae. A'o le'i agai atili i luma, se'i o tatou mafaufau i mea itiiti
tulaga o le BrainMind faalapotopotoga e tatau ona tatou mafaufau i ai (Ata 3).

In
neuroscience, o feso'ota'iga fa'alagona muamua e tatau ona fa'amatalaina vaega
e tusa ai ma tulaga fa'ata'ita'i fa'apitoa neural ma amio. Mo
faʻataʻitaʻiga, matou te iloa o loʻo i ai fesoʻotaʻiga faʻalagona subcortical e mafai
fa'atupu uiga fa'alagona-mafaufau, fa'aalia-amio,
somatically fetuutuunai mamanu gaioiga faʻatasi ma le tele
suiga autonomic-visceral i le tino (fa'atusa, o nei ta'amilosaga e gaosia
faʻalavelave tali le faatuaoia) e muamua
'leai se mea'—e na'o ni nai mea fa'aosofia e le'i fa'atulagaina.
I taimi fa'alenatura fa'alagona fa'atupu fa'alagona, amio ma fa'atupu fa'aautotonu
e sili atu nai lo le fa'atupuina o mea fa'alagona-fa'aaliga, ae o lenei itu e iai
e le'i su'esu'eina lelei i le fa'aogaina o mea fa'amalosi ole fai'ai po'o
su'esu'ega fa'atonutonu lelei o lagona fa'alenatura (fa'atusa, pe a fa'aleaga tulaga
o lo'o fa'atumauina e le fa'alogoina o le mafaufau i tagata, e pei ona mautinoa lava, o ia
e sili atu le faigata ona iloilo na tulaga o le pulea o manu). E sili atu
taumatematega, o ia lagona faaosofia e faitotoa/pulea ma
filifili fa'agasolo mea fa'alagona/malamalama i totonu ole fai'ai, e
fa'atonuga taua i le mauaina o amioga a'oa'oina e ono fesoasoani
polokalame (ma fa'alavelaveina) le tele o galuega fa'atino e maualuga atu i le fai'ai
(cognitions o loʻo faʻamatalaina o ni faʻamatalaga e le faiʻai o
mea fa'alagona/malamalama mai le lalolagi i fafo). Faatasi ai ma lagona
matua, o le atina'e/epigenetically emergent (lalo-luga)
galuega fai'ai maualuluga e o'o mai e iu lava ina fa'atulafonoina
(i luga-lalo) fa'alagona lagona. E manino lava, o laʻasaga taʻitasi e faʻaopoopoina faʻalavelave
i le aotelega psychobiological equation.

By
fa'amatalaga, o a'afiaga fa'alagona e fa'atatau i le poto masani, ae o lenei
e leai se mea e ta'u mai ia i tatou e uiga i le mea e tupu uma i le fai'ai. E ui o le
atoatoa fa'alagona afifi tu'ufa'atasia a'afiaga mai tulaga uma o le
Fai'ai (Faʻafanua 2 ma 3),
e manino lava o le fa'agasologa muamua-o le fa'alagona e le fa'atuaoia
tali ssytems-e taua tele i le faatupuina o lagona
lagona, ae e le o manino o se mea i lenei tulaga maualalo o le
e tatau i le fai'ai le moniker "cognitive". I le sili o tatou faataitai malamalama, fa'auluuluga o lagona fa'alagona—o a'afiaga mata'utia-e tula'i mai
tuusa'o mai feso'ota'iga fa'alagona fa'aigoa fa'a kenera (emotional
'faiga' faiga). Mo se fa'ata'ita'iga pe a o'o fa'alavelave fa'alagona
fa'agaoioia i fai'ai o le tagata, e pei o le fa'aosoina o le periaqueductal grey
(PAG) o le ogatotonu o le faiʻai, ua faaosofia ai lagona malolosi, ma ua mou atu
vave pe a faamuta [26] masalo ona o le mafaufau (fa'agasolo lona lua ma tulaga maualuga).
e le o lagolagoina a'afiaga. Ae ui i lea, e mafai ona faasolosolo malie lava ia lagona
ta'ita'i atu i suiga endophenotypic i uiga fa'alagona, e pei ona iai
fa'aalia i fa'afitauli o le mafaufau.

aotelega,
o fa'amaumauga o lo'o ogatasi ma se va'aiga monism lua-ituaiga o le fa'avae
fa'alapotopotoga (e pei o foliga lua o va'aiga galu-matū i
fisiki)—o amioga fa'alagona mata'utia ma o latou a'afiaga e afua mai i le
tutusa le malosi o neural subcortical. O nei ta'amilosaga fa'alagona, fa'atupuina
fa'alagona amio ma lagona, fa'atalitali mana'oga autu mo le ola,
ma o loʻo i ai se evolusione tulimataiga galuega mo le lua
amioga ma o latou lagona fa'aleagaga muamua. Latou te ta'u vave mai
pe mafai e se ala o gaioiga ona lagolagoina le ola (e pei o le eseese
a'afiaga lelei) po'o le fa'alavelaveina o le ola (o lagona le lelei-fa'afefe).
Ma i le faia o lena mea, latou te faʻatalanoaina mea a le au faifilosofia (faʻataʻitaʻiga, Searle [33]) ua ta'ua o le “intentions-in-action” (Ata 2).

ae
e iai isi ituaiga o aʻafiaga nai lo lagona e tulaʻi mai
mai le fa'alavelave lavelave o feso'ota'iga fai'ai. O isi nei e sili atu
feso'ota'i vavalalata ma mea fa'alagona—le fiafia ma le le fiafia o
lagona. Ma e le gata i lea lagona ma aafiaga tau lagona, e eseese a'afiaga ile homeostatic o le tino—o le fiaaai ma le fia inu eseese o le tino e lagolagoina ai le soifua maloloina. O le mea e tutusa ai o latou uma fuafua mea o le a fesoasoani pe afaina ai le ola o le tino. Ua ta'u mai e le tiga ia i tatou e toe foi i tua
alu ese mai nisi o gaioiga, ina ia le toe faʻaleagaina ai o tatou tino.
O nei a'afiaga muamua o manatuaga a tuaa o fai'ai mamame-na fausia
i totonu o le neural infrastructure e faʻaleleia ai le ola.

lea
o le a fa'aauau pea ona taula'i fa'apitoa i latou i totonu o le fai'ai
o loo taʻua i inei o “faiga-faiga-muamua lagona”—o lona uiga, o lagona e tulaʻi mai
mai faʻalavelave faʻalavelave faʻapipiʻi faʻapipiʻiina o loʻo faʻatumauina i le subcortical
itu o le fai'ai. I se itu e sili ona maaleale talu mai totonu-fai'ai
e mafai ona taatele fa'aoso fa'aoso i fafo, e lua
fa'aitaita'i o le tino (subcortical epileptic foci) fa'apea fo'i ma le maualuga
mea fa'aoga mafaufau (fa'ata'ita'iga, fa'ata'otoga fa'atalanoaina e alalaupapa pito i luma
itulagi [34], [35]). O le mea lea, o lenei tala o loʻo aoteleina ai manatu o le neuroscience faiga muamua aafiaga faalelagona o fai'ai mamame e foliga mai e le faatuaoia
tula'i mai le fa'afuainumera tu'ufa'atasia, muamua "natura"
faiga fa'alagona o le fai'ai e fa'atonuina e le'i fa'atonuina
gaioiga fa'alagona, atonu e sili atu ona taua i le ta'ita'iina faigofie
a'oa'oga fa'alagona (fa'ata'ita'iga, fa'amata'u) nai lo le taimi nei
iloa. E vaʻai foi lenei tusiga faiga-lua lagona
e alia'e mai le fa'atulagaina, e le gata i mea fa'apitoa ma mea faigaluega/operant.
Ae ui i lea, faatasi ai ma a tatou meafaigaluega faasaienisi o loʻo i ai nei, e tau le mafai ona tatou paʻi atu i le tulaga maualuga-faiga lagona-cognition integrations i manu-faataitaiga e atagia ai tatou
mafai ona mafaufau ma manatunatu e uiga i lo tatou tulaga i le olaga, o le
o lo'o fa'atumauina i totonu o vaega o le cortical medial-frontal. E manino lava o tatou o le
e sili ona atamai le atamai o ituaiga mamame, ma faapena
e sili atu le su'esu'eina o mataupu o le neuroaffective i tagata, ae e leai
e fai mai o le neocortical-cognitive apparatus e mafai ona gaosia soʻo se
e aafia ai lava na o ia. O lana matafaioi tele o le faatonutonuina
lagona—faamalosia i latou i le mafaufau ma fa'asusu i latou i mea eseese
taʻiala faʻatonutonu e faʻalagolago i le faʻalavelave faʻalavelave o le subcortical
faiga, le mea na ta'ua e Aristotle phronesis. O le mea lea, o puna muamua o lagona faʻalagona, e pei ona taua, e le mafai ona faʻamalamalamaina le tala faʻalagona atoa.

ae
e fa'afefea ona tatou fa'ailogaina fa'aupuga fa'alagona (ie, le tulaga ese
fa'agasolo muamua fa'alagona fa'alagona gafatia o le
fai'ai)? Holistic MindBrain faiga fa'alagona—lalaga mai mea uma
tulaga fa'a-evolutionary o fa'amatalaga—e iai 'ese'ese upu fa'alenagana, pei ole
ita, tuulafoaiina, popole, faanoanoa, faamoemoe, ma isi, o ia mea uma
mataupu faavae-a'oga. O lea la, o se mea sese le faaaogaina o ia faaupuga
e fa'aigoaina galuega fa'alagona-fa'alagona muamua-fa'agasolo,
lea i la'u fua faatatau o le tulaga sili ona taua mo le malamalama i le
puna evolusione o lagona uma o manu ma tagata—o lona uiga, o latou
le tulaga faavae o le fa'atulagaina o fai'ai lea o lo'o totoe o le
fa'alagolago mea tau mafaufau [34].
O a la faaupuga e tatau ona tatou faʻaogaina e faʻatalanoa ai lena tulaga faʻavae
o lea tatou te le faia ai ni mea sese—le uiga o le
mafua ai ona fa'aoso le tino-fai'ai-mafaufau atoa i se vaega o le tino
nai lo le atoa?

lea
tulaga fa'atulafonoina se feagaiga fa'aupuga fou e fa'amalamalama manino
fa'ailoa tulaga maualuga o le fa'atonutonu ae e le leiloa le pa'i i le
taua faavae ma le natura o lagona mata'utia. O lea la, o lea tatou te mulimuli ai
le filifiliga upu na faia i se taimi ua leva (mataitusi tetele atoa)
mo le talanoaina o lagona muamua-faʻagasolo o mafaufau mamame-e pei o,
le SILI, IA, FATE, TU'INA'O, FA'AMATALAGA, FA'AVAE/FA'AVAE ma TALI (mo se
fa'amatalaga atoatoa o faiga ta'itasi, va'ai Faʻaopoopoga S1, faatasi ai ma se aotelega o neuroanatomies autu ma neurochemistries i Ata 5).
O nei fa'ailoga, e ala i le fa'aogaina o mataitusi tetele o fa'aupuga, fa'asino i mea fa'apitoa
feso'ota'iga subcortical i fai'ai mammalian e fa'alauiloa fa'apitoa
vaega o gaioiga fa'alagona ua fausia ma lagona fa'atasi. Leai
e fai le fa'asinomaga ma upu fa'atatau i le gagana,
e ui lava o loʻo faʻamoemoeina faʻatasiga loloto. E ui lava e mafai e nei faiga
'aua lava ne'i tutusa i ituaiga eseese (tulafono evolutionary diversity in all
tulimanu o le tino ma le mafaufau), o le faʻailoga e taumafai e faʻaalia le
le iai o feso'ota'iga fai'ai e pulea 'ese'ese vasega-tutusa amioga fa'alagona fa'apea fo'i ituaiga eseese o vasega-tutusa aafiaga afaina i mamame uma. Ona o le evolusione
fa'avasegaga, atonu e le mafai ona tatou fa'amatala fa'amaoni le
natura tonu o lagona faʻafefe i tagata poʻo manu, ae o tatou
e mafai ona maua le mautinoa i le i ai o mea taua
tutusa i anatomies, neurochemistries, ma le mafaufau
galuega a nei faiga i ituaiga uma o meaola mama. O lenei fa'aleagaga
fa'amalamalamaina olaga mafaufau o manu (Ata 4) faʻapea foʻi ma le tuʻuina atu o le malamalama faʻavae mo le atinaʻeina o vailaʻau fou ma sili atu ona aoga o faʻafitauli o le mafaufau.

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Ata 5. Aotelega o neuroanatomies autu ma neurochemistries o fesoʻotaʻiga faʻalagona muamua-faʻasologa.

Pule: 10.1371 / journal.pone.0021236.g005

In
Aotelega, o lagona fa'aleagaga e matua'i maualuga lava
fegalegaleai ma le mafaufau 'uiga fa'atatau' (e lagona e i tatou taitoatasi
malosi e uiga i faapitoa o mea tutupu faaosofia tatou te fetaiai
i le lalolagi), ae o na uiga mafaufau e sili atu ona faigata ona suʻesuʻeina
malosi i manu. E manino lava, e itiiti le mafaufau o manu
fa'ata'ita'iga e mafai ona tu'ia i se tulaga fa'asaienisi mafua'aga nai lo le
mafaufau alofa muamua. O le feagaiga i luga mo le faailogaina o lagona
primes e mafai ona fesoasoani ia i tatou e faatumauina le manino o talanoaga a o faaitiitia
fa'asesega fa'aleagaga, e ta'ua o le fenumia'i vaega-atoa.

auā
o le fai'ai o se okeni evolutionarily layered, e le pei o isi i le
tino, e tatau foi ona tatou vaai faalemafaufau pe faʻafefea 'eseʻese tulaga' tulaga
fefa'asoaa'i fa'atasi le tasi ma le isi (Ata 3)—i se uiga o le fa'afuafuaina o fa'asologa o feso'ota'iga neural e matua'i tu'ufa'atasia (nested-hierarchies) i totonu o le fai'ai e le'i atoatoa. [2], [34].
O le mea lea, o itu taua o pulega maualalo e "toe faʻaalia" i totonu o le
maualuga maualuga o le pulea. I lenei vaaiga, i le taimi o le amataga o le atinaʻe o le
galuega fa'aletausaga muamua (fa'ata'ita'iga, vaega e le'i fa'atatauina)
tu'uina atu le pulea i lalo i luga o galuega fa'alagona maualuga. E tuu i totonu
isi upu, fa'atasiga maualalo o lo'o fa'apipi'i fa'atino i le maualuga
galuega na aliaʻe mulimuli ane i le evolusione o le faiʻai. I lenei
faiga, fai'ai muamua/maualalo galuega fa'agata ma ta'ita'ia le mea e sili atu
e mafai ona ausia galuega fai'ai maaleale maualuga, lea e faasolosolo malie e maua ai le eseese
lagona maualuga e faigata ona suʻesuʻeina i manu, mai le lotoleaga i
ata o le fuā ma le ita. E matua'i malamalama lelei
tulaga maualuga, lagona e fesoota'i ma mafaufauga, fa'aleaganu'u e
a'oa'oga fa'aagafesootai, i le taimi nei, e le mafai ona su'esu'e fa'amalosi
i tulaga mafua ma e mautinoa lava e le o faʻataʻitaʻiga manu.

Mai se va'aiga neuroevolutionary, 'ofagapi' o fa'atonuga fa'anofo fa'ataga fa'atonuga pito i lalo e fa'atumauina nisi ituaiga amataga i le galuega atoa o fesoʻotaʻiga faiʻai maualuluga, e ui lava atonu
e le o le pulea vave o amioga pe a atoatoa le BrainMind
matua. E foliga mai o faiga muamua, lea
organismic-amio felagolagomai e faavae, faaauau pea fuafua mataupu o le ola vave, ona pasi atu lea i tulaga maualuluga e ala i aoaoga-tulaga (faiga-lua),
fa'apea ona tu'uina atu fa'amatalaga mo le maualuga o galuega-manatua masini, pei
i le itu pito i luma pito i luma, e mafai ai ona fa'agasolo tulaga maualuga
mafaufau fa'atatau. O tulaga maualuga o le malamalama e mafai ai e tagata
fuafua mamao mo le lumanaʻi, e faʻatatau i mea na tutupu i le taimi ua tuanaʻi, nai lo le
mafai mo le tele o isi manu. Fuafuaga a tagata e mafai ona faʻaaogaina manatuaga e alu
toe foi i le olaga faatamaitiiti. O le mea lea e ta'u tuto'atasi malamalama, i upu a Endel Tulving [36],
o lona uiga o le nofouta i lona lava ola-laina mai le tagata lava ia
faleteuoloa o manatuaga o mea ua tuanai ma faamoemoega mo le lumanai. O nisi
talitonu o se cross-spesies aafia neuroscience fuafuaga taumafai e
fa'atauva'a na fa'afitauli tau mafaufau-fa'alogona. lena
e lei tupu lava. Ae afai tatou te malamalama i le evolusione o le
fai'ai, e mafai ona sili atu ona tatou ma'ale'ale mafaufau pe fa'afefea ona maualuga tulaga galue
o lo'o fausia ile atina'e/epigenetically.

O
e mafai fo'i ona fesoasoani ia i tatou le fa'afetai atili o polokalame fa'a fa'aaufa'ato'aga
fa'afitauli eseese i le fa'ata'ita'iina o galuega maualuga-fai'ai ma le
auai i ia galuega i faʻafitauli o le mafaufau (silasila i lalo).
O su'esu'ega fa'asaienisi o manu e mafai ona fa'ailoa lelei mai ia i tatou le fa'agaioiga
o vaega pito i lalo e lua, ma le tulaga muamua o le puna o
a'afiaga mata (cognitively-unmodulated), ma le to'atele ua le iloa
faiga ole faiga lua (a'oa'o & manatua) saunia
fetuutuunai fa'aletino-spatial patterning o le fa'agasologa muamua-a'afiaga
gafatia e tupu mai i vaega pito i lalo ole BrainMind. O le a le ituaiga
fa'ai'uga fa'aa'ai'uga fa'aopoopo e mafai ona fa'aopopoina e le tulaga maualuga o le fa'agasologa o le
i le taimi nei e le o iloa, ma e mafai ona faʻafefiloi na o primes
'neuro-faatusa' i fesuiaiga e le gata ma mafaufauga patino ma
lagona e maua ai le lavelave atoa o o tatou olaga faʻafefe,
fausiaina o fuā loloto, fa'aleagaina ai le maasiasi ma le ta'usalaina, 'ino'ino
mana'oga, ma fa'amoemoega ma fa'anaunauga fiafia—le atoaga o tagata
olaga fa'aa'afia mai mafatiaga i le poto to'afilemu (phronesis, E pei
Na faaigoa e Aristotle; 'mafaufau' ile gagana fa'aonaponei). Lenei
E mafai fo'i ona fa'amalamalamaina e le va'aiga fa'apitoa le mafua'aga o lo'o galulue ai tagata su'esu'e
'ese'ese tulaga fa'atonu e masani ona le iloa pe fa'afefea latou
saofaga e fetaui lelei ma felagolagomai ma tulaga eseese o au'ili'iliga.
O lenei polokalame faʻaleleia e mafai ai ona tatou vaʻavaʻai pe faʻafefea le "fausiaina"
o fa'alavelave fa'alagona maualuga e mafai ona alia'e mai i tagata ta'ito'atasi
manatu fa'apitoa, a'o le fa'afoliga o fa'atinoga fa'apitoa o le atoaga
tala [37].
Pe a tatou oʻo i le pito sili ona maualuga o le BrainMind, sili ona atinaʻe i
tagata, fegalegaleai maualuga lagona-cognition faatagaina tagata le
mafaufauga e tulituliloaina se ituaiga e toetoe lava a le i'u o taumafaiga fatufatua'i.
Ae ui i lea, o na gaioiga maualuga o le faiʻai e le mafai ona ausia se mea e aunoa ma le
faavae alofa tuaa o tatou mafaufau maualalo—le aafiaga muamua
faiga tatou te fefa'asoaa'i ma isi mamame.

The Cross-Species Affective Foundations of Emotional Feelings

e aunoa ma
auala manino neuroevolutionary, e le mafai ona tatou malamalama i le
fa'apogai o lagona fa'aletagata po'o manu ma fa'afefea ai
saofagā i fa'afitauli fa'alagona ma fa'afitauli eseese o manu
soifua manuia. I le faʻaaogaina o ia ituaiga suʻesuʻega taʻiala, e tatau ona tatou
iloa manino o fai'ai, e pei o totoga fa'afuafua fa'afuafua, ei ai
fa'ailoga manino o le alualu i luma o le evolusione i totonu o latou anatomical ma
faalapotopotoga neurochemical [2], [14], [23].
I se aotelega, o le faiga o fai'ai muamua e tumau i le medially ma
o lo'o tu'u i totonu o fai'ai—i o latou tua'a nofoaga-ma le tele
mea tutupu lata mai fa'aopoopo fa'atasi ma fa'asolo. Fa'atino, o le a
na alia'e muamua e tumau pea le faavae mo atinae mulimuli ane, masalo
"toe faʻatusalia" i faʻaulufalega faʻapitoa na taʻua muamua (Ata 3). O lo'o iai fo'i le pito i lalo o lagona o le tagata ua maua fo'i o lo'o tu'u i lalo (subcortical locus).Ata 4), saunia e Damasio ma ana uo [38].

As
matou te iloaina ia tulaga faamoega o le pulea i totonu o le BrainMind, matou
e tatau ona lafoaʻia le faʻamatalaga masani o loʻo maua i suʻesuʻega i le malamalama
o faʻamatalaga faʻapitoa e tupu mai naʻo vaega maualuga o le MindBrain,
e ui lava o lo tatou "malamalama" o ia aafiaga atonu e matua pulea.
E manino lava, o le fai'ai pito i lalo, fa'apitoa le fa'atinoina o galuega (fa'ata'ita'iga,
lagona ma faaosofiaga faavae) e sili atu ona malosi le pulea e
tofi. Tulaga maualuluga, e ala i aafiaga fa'ale-agafesootai,
fa'aopoopo fa'aopoopo fa'atonuga. O aʻoaʻoga i le olaga atoa e mafai ona faʻalauteleina
fa'ateleina le 'plasticity' o fuafuaga fa'ale-mafaufau ma lagona
lagona e mafai ona oo atu ai i lagona eseese tau amio—mai le lagona alofa e oo atu i lagona
mataupu faavae o le faamasinoga tonu. O ia fa'aopoopoga o galuega maualuga o le mafaufau e le mafai
ia su'esu'e lelei i le neuroscientifically, ae o isi manu e foliga mai
ia i ai ni amioga mama [39], faʻapea foʻi ma le malosi e faʻalogo ai i mafatiaga o isi [40].
O nei amioga mama atonu o loʻo faʻaalia i le gafatia o manu
atia'e lagona fa'aa'oa'o fa'aa'oa'o ma isi—le
fa'avae fa'ale-agafeso'ota'i mamamea e mafai ai ona avea LUST ma alofa, mo FA'AMATALAGA ma
TALI e fa'amausali ai feso'ota'iga lagolago fa'aagafesootai ma faauoga, ma le PANIC/GRIEF
e tu'uina atu fa'alapotopotoga lagolago fa'avae e mafai ai ona fa'asoa fa'anoanoa
fesoasoani e fa'amalolo le tiga o le mafaufau lea e ono o'o atu i totonu
atuatuvale.

I
aotele le taunuuga o lenei vaaiga: I le talanoaina o le pulea o neural
o amioga faalelagona ma lagona i tagata ma isi meaola, tatou te mafaia
fa'aaoga lelei le fa'avasegaina o tulaga o le fa'atonutonu i) faiga fa'avae—i
tautalaga amio, le 'instinctual' unconditioned stimuli (UCSs) ma
tali le faatuaoia (UCRs) o le BrainMind; ii) lona lua
faiga, lea e atagia ai le palasitika faaopoopo e faiga faavae o
a'oa'oga ma manatua fa'atulagaina; ma iii) i nisi e maualuga le cerebrated
ituaiga, faiga maualuga (mafaufauga, felafolafoaiga, ma isi), faatagaina
i latou (ma i tatou) ina ia 'nofouta' ma mafaufau i mea sili atu
aafiaga. O se mataupu faavae lautele e sili atu le tutusa o mammals
(e ui lava e le tutusa) i totonu o latou faʻalapotopotoga fesoʻotaʻiga subcortical
a'o fa'ateleina le fa'avasegaina i tulaga maualuluga, fa'atasi ai ma le sili
ese'esega o lo'o tutupu ile fa'agasologa fa'aa'oga maualuga.

E manino lava,
o mea aupito lata mai, tulaga maualuga-fa'agasologa o le MindBrain pulea e mafai
ia su'esu'e lelei i tagata. O na pulega maualuga e tele lava "mafaufau"
aua latou te faalagolago tele i le faagasologa o faamatalaga mai fafo.
Ae ui i lea, e sili atu le aoga o le neuroscience a'afiaga ma amioga i
faʻamalamalamaina faʻasaienisi vaega muamua e lua o le pulea, ma
su'esu'ega o fa'atonuga lona lua o lo'o fa'amalamalama lelei e su'esu'ega
ole faiga ole fai'ai ole fa'afefete (eg, LeDoux [41]; Maren [42]). I se faʻatusatusaga, e matua toʻaitiiti lava na suʻesuʻeina lagona muamua-faʻagasologa ma faʻalapotopotoga neural [6], [43], ma pe fa'afefea ona latou fa'aolaina le faiga a'oa'oga o le fai'ai.

It
e taua le iloa e le o le tulaga muamua-process level
'le iloa' pe a fa'amatalaina e se tasi le malamalama o le mafai lea ona maua
totonu aafiaga. Mai le tulaga maualuga-a'oga o le
muamua-fa'agaioiga e mafai ona fa'atatau i le mua'i silafia, ona o ia lava o le
tulaga faavae atonu e le mafai ona "iloa" ia lava
malamalama-o na fesoʻotaʻiga faʻalagona subcortical e le mafai ona faʻamalamalamaina le a
Ua valaau atu Tulving noetic (iloa) malamalama. O le tulaga muamua e mafai ona fa'atalanoa anoetic malamalama—o le poto masani e aunoa ma le iloa, ae matua'i lava le poto masani
e ui i lea. Matou te taʻua lea tulaga o le poto masani, lagona faʻaalia [43].

Ina ia toe taʻua, faʻatonu le faʻaogaina o le ESB o nei mea anoetic ta'amilosaga e maua mai ai 'taui' ma 'fa'asalaga' e ta'ita'ia ai le a'oa'oina,
ma i totonu o tagata, tatou te iloa o lagona e ala i ia faiʻai faaosofia e
malosi atu nai lo mea na gaosia e ala i le faaosofiaina o soʻo se isi itulagi o le
fai'ai. O fa'agasologa o a'oa'oga lona lua atonu e tele lava ina le iloa,
na'o le fa'avasegaina o lagona i fa'aletino eseese ma fa'aleaganu'u
fa'avae o olaga ta'ito'atasi. O faiga fa'apitoa e fa'afefiloi ai
poto masani muamua ma faiga a'oa'oga lē iloa, galue
synergistically i le galue manatua, lea e maua ai isi mea faʻapitoa
(faʻataʻitaʻiga, aʻoaʻoga o le mafaufau - lea tatou te popole ai i mafaufauga o
isi). O faiga fa'apitoa e mafai ai fo'i ona atia'e le fai'ai maualuga
feso'ota'iga o le malamalama fa'aagafesootai, e pei ona fa'aalia i neu fa'ata— neura
sela e mu pe a fai e se manu/tagata se mea faapea foi pe a fai
e manatu le isi manu/tagata e iai se mea ua fai.

Ae peitai,
e leai se fa'amaumauga i le taimi nei o lo'o fa'ailoa mai ai na maualuga le mafaufau
o tomai e atagia mai ai le malosi o le fai'ai, e ese mai i latou
tula'i mai e ala i a'oa'oga fa'aagafesootai.

In
soʻo se mea e tupu, ina ia malamalama pe faʻafefea ona faʻaogaina le BrainMind atoa, e tatau ona tatou
i'u ina mafaufau pe fa'afefea ona auai le maualuga ma le maualalo o le pule
i le faatonutonuina o le atoaga [34].
E leʻi iai a matou faʻataʻitaʻiga lelei neuroscientific mo lena, sei vagana ai
fa'ata'ita'iga o fai'ai o le tagata fa'atasi ai ma nisi o fua fa'atatau o neural
gaoioiga [44] ma, ioe, fa'amatalaga tautala a le tagata lava ia o mea na tutupu. Po o le a lava, uma
tulaga e mana'omia ona fa'atasi fa'atasi mo se olaga paleni. O le autu
meafaigaluega mo le ausiaina o le tu'ufa'atasiga atoatoa o tulaga fa'asaienisi
mulimuli ane e ala i le faʻaaogaina faʻavae o faʻamaumauga tele i mea
kenera, neuroanatomical, neurochemical, ma faamatalaga aoga e mafai
ia tu'ufa'atasia fa'afuainumera.

Le Fa'alavelave o le Anoetic Affective Consciousness

i ai
e le o ni mafuaaga lelei e manatu ai e iai faiga fa'alagona-lagona
na tupu aʻe faʻapitoa i faiʻai o le tagata, e ui o nisi e talitonu e mafua mai
lo tatou gafatia tele mo manatua galuega neocortical [45].
O le mamafa o faʻamaoniga e faʻaalia manino ai le tele o aʻafiaga e afua mai
fai'ai subcortical galuega e faasoa uma mammals. I lena togi,
ua mae'a lelei le faia o le neuroscience a'afiaga o ituaiga eseese (fa'ata'ita'iga,
Alcaro ma paaga [35], Damasio ma tagata faigaluega [38], Mobbs ma paaga [46], Northoff ma paaga [47], [48] ma Zubieta ma tagata faigaluega [49], e ta'u na o ni nai).

O lea la,
o le faafitauli moni e le o se papupuni epistemological ae nai lo tatou
le mafai ona taulimaina sa'o i olaga fa'alagona o isi manu.
I se isi auala, o le faafitauli e sili atu i le tala faasolopito o la tatou matata
nai lo le tele ma le lelei o molimau. Ioe, o nisi
tagata su'esu'e ta'uta'ua e masani ona manatu o le fai'ai maualuga
galuega fa'atupu lagona fa'alagona ua iloa nei
o matafaioi taua a le vaega pito i lalo (eg, Damasio [50]).

O le mea moni e le mafai ona va'aia fa'apitoa e pei o tuusao aua o amioga e le tatau ona toe va'aia o se fa'afitauli e le mafai ona fo'ia.
O le neuroscience fa'aonaponei e mafai ona su'esu'e ia galuega lilo a le fai'ai e fa'aaoga
ta'iala fa'ata'ita'i e le'o ese'ese uma fa'atatau mai
i latou na taʻitaʻia le matua o le quantum physics. O nisi faiga
i le natura (i le auala atoa mai le masini o le kalave i lagona o
manu) e le mafai ona matauina tuusao, ma e mafai ona latou
su'esu'e ma fa'amalamalamaina e ala i le taula'i atu i fa'ailoga fa'apitoa i fafo, le tuusao
fua, e tau atu i ni valo'aga fou. Fua o lagona
vocalizations atonu o se tasi o auala sili e ausia ai lenei i
valo'aga e alu mai manu i tagata [51]-[56].
E fai se fa'ata'ita'iga se tasi: E lua fa'avasegaga lautele e lua
leo faalelagona i alaleo e le mafai ona lagona e tagata: i) umi
22-kHz-ituaiga “faasea” leo pe a faafeagai ma eseese
tulaga le fiafia, ma ii) pupuu 50 kHz-ituaiga "tagi" e faailo ai nisi
ituaiga aafiaga lelei. E manino lava o fesoʻotaʻiga "faasea" na
o loʻo i totonu o le faiʻai faʻaleagaina e pei o le PAG.
I se faʻatusatusaga, pe a tatou faʻaosoina le lelei "chirps" i isumu e faʻaaoga ai le ESB, i
so'o se fai'ai o lo'o i ai leo 'fiafia/fiafia/euphoric'
fa'aosoina, manu o le a latou lava faaosofia e ala i na electrodes [52]. O lea la, e mafai ona tatou fa'apea o na leo fa'alagona e mata'ituina sa'o ai tulaga o manu.

Aga'i i se Psychobiology loloto o le Mafaufau Manu

Epistemological
e fa'atonuina e le malosi o na manatu fa'apitoa e mafai ona maua ai le tele
o valo'aga fou ma fa'amaoniga mautinoa e tatau ona pule. O le
faiga fa'asaienisi fa'amamalu i le taimi e su'esu'e ai tulaga loloto o le natura
e le mafai ona matau sa'o. Mo mafuaaga faasolopito, mai
Cartesian dualism i le dogma of radical behaviorism i le
'computational theory of mind' komipiuta-driven cognitive revolution [57],
o le mamafa o faʻamaoniga e leʻi i ai se aafiaga i la tatou talanoaga o
lagona o manu, e ui lava o le lagolago malosi mo eseese faiga-muamua
o lagona fa'aa'ai i totonu ole fai'ai o mama uma ua maua
mo se taimi umi [2], [3], [6], [58].

lea
such evidence has been slow to gain acceptance is not, in fact,
surprising. Among obvious precedents, consider insights from Galileo to
Darwin. A poignant more recent example is the fact that it took the
biological community a decade to accept DNA as the hereditary material,
despite compelling data provided by Oswald Avery (1877–1955) and
colleagues that was published in 1944. The delay arose largely because
most scholars believed that only proteins had the requisite complexity
to mediate something as complex as genetic inheritance.

Currently, perhaps largely because of the pervasive influence of the James-Lange theory of emotions [59], it is still widely believed that emotional feelings reflect the brain’s ability to detect bodily emotional expressions [45],
even though evidence at the primary-process level for such an idea
remains slim (albeit such processes may be present at learned,
secondary-process levels of control [60]).
Many investigators still believe that emotional experiences largely
reflect higher-brain sensory and homeostatic affective functions–such as
those that transpire in frontal, and especially insular, cortices
(e.g., Craig [61]).
And yet there is precious little causal data to believe that those
higher BrainMind levels are the fonts of raw emotional experiences in
neural evolution. Indeed, although there is a mass of data implicating
the insula in the mediation of pain, the quality of taste, and various
somatosensory and interoceptive bodily feelings, this should not be
taken to mean that primal lagona feelings—RAGE, FEAR, PANIC/GRIEF, PLAY etc. (see Faʻaopoopoga S1)
— are constructed there. Although these brain regions routinely “light
up” in imaging of the human brain during various emotional tasks, damage
to these areas typically does not dramatically impair the capacity for
humans to have emotional experiences. As Damasio ([50] p. 77–78) recently noted: “Complete destruction of the insular
cortices, from front to back, in both left and right cerebral
hemispheres, does not result in a complete abolition of feeling. On the
contrary, feelings of pain and pleasure remain. . . Patients report
discomfort with temperature extremes; they are displeased by boring
tasks and are annoyed when their requests are refused. The social
reactivity that depends on the presence of emotional feelings is not
compromised. Attachment is maintained even to persons who cannot be
recognized as loved ones and friends because . . . of concomitant damage
to. . . temporal lobes which severely compromises autobiographical
memory.”

And one can also note that electrical stimulation of those insular regions is not especially robust in evoking strong lagona states of consciousness in humans, although painful sensory-affective feelings are commonly experienced [62].
In contrast, subcortical stimulations evoke coherent emotional
behaviors, including especially strong emotional vocalizations in
animals and strong emotional states in humans [25], [26].
Historical reconstruction of the neuronal connectivities of brain areas
where stereotactic lesions have been used effectively to treat
depressed individuals who have not responded to conventional therapies
highlights the convergence of inputs to primal positive emotional
networks such as the SEEKING system [63].

Tali ma Talanoaga

faaiuga

le
issue of whether other animals have internally felt experiences that
contribute to behavioral control has vexed behavioral science since its
inception. Although most investigators remain agnostic on such
contentious issues, there is now abundant experimental evidence
indicating that all mammals have negatively and positively-valenced
emotional networks concentrated in homologous brain regions that may
mediate affective experiences when animals are emotionally aroused. The
relevant lines of evidence are as follows:

1. Brain scientists can evoke powerful emotional responses by localized
   ESB applied to distinct brain regions, similar across all mammalian
   species ever tested. At least 7 types of emotional arousal can be so
   evoked, and we refer to the underlying systems with a special
   nomenclature—SEEKING, RAGE, FEAR, LUST, CARE, PANIC/GRIEF and PLAY.
2. These subcortical structures are homologous among all mammals that
   have been tested. If one arouses the FEAR system, all species studied
   exhibit similar highly negative emotional responses with differences, of
   course, in species-typical details.
3. All of these basic emotional urges, from FEAR to social PLAY, remain
   fa'ato'a atoatoa pe a mae'a neo-decortication mata'utia i le amataga o le olaga; o lea, o le
   neocortex e le taua mo le faʻatupuina o le faʻagasologa muamua
   emotionality.
4. ESB evoked emotional arousals are not psychologically neutral, since
   all can serve as ‘rewards’ and ‘punishments’ in motivating learning;
   such affective preferences are especially well indexed by conditioned
   place preferences and place aversions as well as by animals’ eagerness
   to turn such ESBs on or off.
5. Comparably localized ESB of human brains yield congruent affective
   experiences—felt emotional arousals that typically appear without
   reason. In concert with the animal data, this provides robust evidence
   for emotional experiences in animals exhibiting primary species-typical
   (instinctual) emotional arousals, and suggests a dual-aspect monism
   strategy whereby instinctual emotional behavior sequences can serve as
   proxies for emotional feelings in animals.

E manino lava,
we can only ask if animals experience something by seeing if such
states matter to animals. Will they choose to turn these states on or
off? Will they return to or avoid locations where such states were
artificially evoked (conditioned place preferences and aversions)? If
such intrinsic brain ‘rewards’ and ‘punishments’ are lē experienced by other mammals, then we truly have a much bigger puzzle, a
truly profound scientific dilemma, on our hands: How could rewards and
punishments, routinely experienced by humans, control animal behavior
through unconscious neural mechanisms? By simply postulating a spooky
unconscious process called “reinforcement”? In humans, strong emotions
can only be evoked from neural terrain that is demonstrably ancient and
homologous in all mammals. Why would such states evoked from subcortical
regions of human brains be much different from those in animal brains?
Because of neocortical, cognitive ‘readout’ abilities? That is a
supposition that creates more conundrums than it currently solves.

Masalo
the biggest contribution of cross-species affective neuroscience
research is to decisively return other mammals to their proper status as
conscious, feeling beings. This knowledge can provide new information
about psychiatric disorders, and a fuller understanding of the neural
sources of human affective states (e.g., [64], [65]).
But this knowledge also forces us to face ethical dilemmas. The
implications of such knowledge for how we live with the other creatures
of the world are vast. It is clear that the subcortical powers of our
mind—the diverse affective systems that guide our basic living
patterns—allow us to feel vibrantly alive as well as gloomy despair.
These same systems mediate diverse species typical aafiaga of ‘rewards’ and ‘punishments’, which may be affectively quite similar across species.

One
implication of this line of research is that we may never understand
the affective depths of our humanity if we ignore our primary-process
emotional continuities with non-human animals. This naturalistic, but
still novel scientific view of animal minds should help clarify the
nature of our own mental lives. If so, it may have enormous implications
for the way we raise our children, treat each other and ourselves, and
how we shall respect the animals with whom we must find better ways to
share the earth.

Denouement

I
write this closing section partly in response to a reviewer of this
article who suggested that I had not been fair about the level of
scientific work that is being pursued on animal emotions these days. As a
point of clarification, I wish to distinguish animal behavior-only and
behavioral neuroscience research on emotions, which is a very vast and
valuable literature, but not one premised on the direct study of
emotional feelings in animals. In contrast, affective neuroscience
strategies seek to lay out causal/constitutive strategies to understand
the underlying ‘mechanisms’ of affective experiences in mammalian
brains. It is noteworthy that primary-process emotions research can be
conducted on fully anesthetized animals, for some indices such as
appetitive sniffing are still expressed under full anesthesia.

In
this essay perhaps I have not conveyed the high level of interest that
exists in the study of emotions outside the realm of neuroscience,
especially among some animal behaviorists. There are abundant articles
on subtle higher-order emotional processes such as empathy, imitation,
and fairness, just to name a few, and certainly there is increasing work
on animal emotional amioga. Indeed, Marion Dawkins [66] and Franz de Waal [67] have long advocated work on various emotional amioga of animals, while expressing doubt whether we can make a science out of their emotional setete.
If one reads these eminent scholars carefully, it is easy to understand
why they hesitate to talk about or even support talk about emotional aafiaga,
and implicitly fall back on the agnostic dictum advanced by Nico
Tinbergen: “Because subjective phenomena cannot be observed objectively
in animals, it is idle to claim or deny their existence” (vide supra).

For instance, Dawkins and de Waal have been quite explicit that it is quite impossible to fathom, saienisi, the qualitative experiential nature of animal minds. For instance in her wonderful 1993 book Through Our Eyes Only?, Dawkins questions whether we can fa'ata'ita'i support the contention that animals have true emotional feelings, and
does so in all subsequent writings I have read. For instance in her 2001
discussion of “Who Needs Consciousness?” she ends by saying “it is
important to be clear where observable facts about behavior and
physiology end and assumptions about subjective experiences in other
species begin. However plausible the assumption that other species have
conscious experiences somewhat like ours is, that assumption cannot be
tested in the same way that we can test theories about behavior,
hormones or brain activity” ([66] p. S28). de Waal has done the same, with some softening of that perspective (see end of this “Denouement”).

latou
nuanced points of view miss my point: A causal neuroscientific analysis
has changed the ‘ballgame’. We can now make a variety of testable
predictions about the experiential aspects of artificial arousal of
brain emotional circuits and how such knowledge can impact human
experiences. Now it is no longer a matter of argumentation, but the
“weight of evidence”! And that is all science ever has. At present the
weight of evidence, based on predictions that have been made, is
overwhelmingly for the side of animal affective experiences, with hardly
a feather of support for the other side. Scientists, being ultimate
skeptics, should honor the rules of the science game, and accept that
the neuroscientific evidence now dramatically supports the existence of
diverse affective feelings. Acceptance of the evidence opens up the real
possibility that we can decode the foundations of human emotions
through the study of animal brain functions.

Other scientists working more in the popular vein, especially Marc Bekoff [39],
have had no such hesitations; he suggests that our sympathy for nature,
along with observations of the nuances of animal behaviors, are
sufficient to cross the trans-species mental bridge. I agree as a
person, but not as a scientist, especially since the science now
provides a solid bridge for individuals who have great emotional
sensitivity to other animals to employ scientifically sound arguments
rather than their personal convictions. For instance, I remember sitting
around a campfire with three friends and visiting members of an
elephant conservancy group at the Timbavati Reserve adjoining Kruger
Park in South Africa in the fall of 2008. These protectors of the
elephants were worrying about how many people keep telling them that
other animals, including elephants, do not have emotional feelings, only
humans do. I explained how the scientific data from affective
neuroscience empirically negates those traditional beliefs, and shared
how a strong rebuttal of those ingrained beliefs simply requires the
accurate communication of already existing evidence—data of the type
already discussed here.

My
argument is that sensitive positions that are concurrently liberal at
emotional behavioral levels but conservative at phenomenological
scientific levels, such as those advanced by Dawkins and de Waal, may
still be appropriate for higher-order faapitoa o le mafaufau vaega o
animal mental lives (e.g., their possible cognitions and thoughts), but
that skepticism should no longer apply to their emotional feelings (afaina).
This is simply because the valenced neural infrastructure of affective
states has been well studied with traditional functional neuroscientific
auala [2],
which provide the scientific evidence for the current arguments. Since
this kind of science requires neural investigations, and few animal
behaviorists pursue such work, it is understandable that they have not
fully weighed the many opportunities to go down to the subjective level faʻamalosi with the aid of neuroscience. That would not only support their own
views about the importance of emotions in animal lives, but also provide
an epistemology for further progress. Strangely, they have not yet
seized that empirical opportunity, nor recognized the robust
experimental strategies neuroscience provides. As a result, the power of
a very traditional form of skepticism currently continues to outweigh
the evidence even in the minds of the most sensitive investigators of
animal behavior.

lea
does not mean that we can read animal minds in any detail, but we can
read the affective arousals and the types of valences that permeate
their minds. When integrated with comparable human research—work that is
routinely happening in the context of neurosurgery for various
disorders (Parkinson’s disease, depression, etc.) with therapeutic deep
brain stimulation—we can also make concrete predictions, and thereby
obtain corroboratory evidence [68] about homologous class-similarities in our affective experiences. The
massive subcortical concentration of affective circuits suggests that
such BrainMind capacities evolved long before the more recent radiations
of mammalian diversity. Species diversity surely means there will be
many differences in the types, durations and intensities of emotional
feelings among different species and different individuals (including
humans), but this does not markedly reduce the possibility of
discovering general principles that work across species.

I
my knowledge neither Dawkins nor de Waal has considered their
“subjectivist dilemma” of other minds, whether in humans or other
animals, and recognized how severely it hinders the acceptance of the
affective neuroscience perspective advocated here. Thus, the empirical
study of emotional feelings has been a workable problem in neuroscience
for some time, although few have “taken the plunge” so to speak. There
are now abundant cross-species neuro-affective predictions that can be
faia [2], [65], [68].

On the other hand, various scholars, writing in the popular mode, such as Temple Grandin [1], [63], and most prominently Marc Bekoff [39] accept the reality of animal feelings. But these scholars, and many
others with enlightened views, have not pursued neuroscientific research
on emotional processes. Hence their important advocacies of seemingly
self-evident intuitions are not the same as advancing the rigorous
predictions allowed by neuroscientific approaches. Neuroscience, after
all, is the only way to verify such constructs and also to illuminate
what it means, mechanistically (constitutively), to have subjective
experiences. Hopefully my forceful arguments in behalf of affective
neuroscience strategies, contextualized in hopefully an accurate
portrayal of historical antecedents, will not be envisioned as mere
complaints or empirically unjustified anthropomorphism. The intent is to
advance the science of mind.

We
can finally capitalize on evidence-based neuroevolutionary strategies
to understand other minds, not only to illuminate the affective
mentalities of other creatures, but also to better understand our own.
Why are such endeavors so important? Such knowledge has remarkable
potential to advance the understanding of our own emotional feelings,
scientifically, perhaps for the first time in human history. With this
knowledge we can advance psychiatric insights and aspire to
scientifically respect the minds of other creatures—understanding how
they could feel their emotions as intensely as we do.

Of
course the terms used in consciousness studies—sentience, awareness,
subjectivity, affects, feelings—cannot be precise, and are, no doubt,
used differently by different scholars. For me the simplest and easiest
is the word “experience”—namely certain brain states feel like something
subjectively, and thus deserve to be called phenomenally conscious. Of
course, others may only choose to use the term conscious, when animals
can be shown to be “aware of” (can think and reflect upon) their
experiences. I think that is too biased and shortsighted a view.

If one uses the concept of mafaufau phenomenally, anchored simply by the existence of subjective experiences,
it seems likely that primary-process consciousness comes in two major
varieties—cognitive (linked to exteroceptive, perception-generating
sensory inputs) and affective (internal states that feel good and bad in
distinct ways). If so, as we consider the evolutionary layering of the
Fai'ai (Ata 2),
we should recognize that affective functions are more medial in the
brain than external perceptual ones, suggesting that affect is more
ancient, and hence would have had priority in the construction of the
mental apparatus. Perhaps the term “awareness” should be reserved just
for higher forms of perceptual consciousness. By my wits, sensory
perceptions, in some currently unknown way, may have arisen from the
pre-existing neural platform for affective neurodynamics [2], [6], [43]. If so, affective experiential states may still be independent of the cognitive knowledge that you are experiencing such brain states.

In
closing, I would note that just as the final revision of this
manuscript was completed, a fine paper on this topic by Franz de Waal
foliga mai [67] which presents a compelling argument for scientists to develop a
renewed interest in emotions but in ways that “avoid unanswerable
questions and to view emotions as mental and bodily states that
potentiate behavior appropriate to environmental challenges” (p. 191).
In this paper de Waal provides a compelling argument for the importance
of animal emotions, while not crossing the Rubicon to discussions of
aafiaga faalelagona.

As
de Waal now expresses, in a toned down way compared to an earlier
version of the manuscript (I was a reviewer), we can study animal
emotions “without knowing much of anything about associated experiences”
(p. 199) and that “the greatest obstacle to the study of animal
emotions is the common objection that “we cannot know what they feel.”
While this is undeniably true, we should realize that such problems also
hold for fellow human beings (p. 199). But affective neuroscience
strategies now provide the needed “weight of evidence” indicating that
animals do “feel” although, admittedly, we cannot be very precise about
the experienced nature of their feelings, above and beyond several
distinct forms of good and bad emotional feelings. But how their brains
allow them to feel good and bad in various ways will, one day, inform us
scientifically, for the first time, about the nature of our own
feelings. The cross-species ethical consequences of this knowledge,
although intuited by many, are huge.

Lagolagoina o Faamatalaga

Faʻaopoopoga S1.

doi: 10.1371 / journal.pone.0021236.s001

(Aoaoga)