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Insulin resistance (IR) and atypical depression share an immunometabolic pathway and present major health risks. Although IR has been associated with atypical depression, its link to immunometabolic depression (IMD) symptoms is less understood. Lifestyle factors like physical activity (PA) and diet may mitigate these conditions through anti-inflammatory and antidiabetic effects. This study examines how lifestyle factors moderate the IR-IMD relationship. We conducted a cross-sectional analysis using baseline data from the m PRIME study (n = 124). IR was measured via HOMA-IR, and IMD symptoms (hypersomnia, hyperphagia, loss of energy, tiredness) were assessed using a composite score derived from four Beck Depression Inventory-II items that have been previously linked to immunometabolic alterations. PA was tracked using accelerometers; diet via the empirical dietary inflammatory pattern (EDIP). Multiple linear regression and moderation analyses were applied. Ninety-four individuals (M(age) = 49.43, SD = 13.93; 48% IR) were analyzed. IR was significantly associated with the IMD-score ( β  = 0.817, p  = 0.001). PA showed no direct or moderating effect ( p  > 0.05). A proinflammatory diet moderated the IR-IMD link in men ( β  = 0.718, p  < 0.001), but not women ( p  > 0.05). Findings indicate an IR-IMD association, suggesting symptom monitoring in IR patients may aid early IMD detection and prevention. Trial registration Registered at https://www.drks.de/search/de/trial/DRKS00022774 Identifier no. DRKS00022774 (Registration date: 2021-03-08).

Lifestyle factors—such as diet, physical activity (PA), smoking, and alcohol consumption—have a significant impact on mortality as well as healthcare costs. Moreover, they play a crucial role in the development of type 2 diabetes mellitus (DM2). There also seems to be a link between lifestyle behaviours and insulin resistance, which is often a precursor of DM2. This study uses an enhanced Healthy Living Index (HLI) integrating accelerometric data and an Ecological Momentary Assessment (EMA) to explore differences in lifestyle between insulin-sensitive (IS) and insulin-resistant (IR) individuals. Moreover, it explores the association between lifestyle behaviours and inflammation. Analysing data from 99 participants of the mPRIME study (57 women and 42 men; mean age 49.8 years), we calculated HLI scores—ranging from 0 to 4— based on adherence to specific low-risk lifestyle behaviours, including non-smoking, adhering to a healthy diet, maximally moderate alcohol consumption, and meeting World Health Organization (WHO) PA guidelines. Insulin sensitivity was assessed using a Homeostatic Model Assessment of Insulin Resistance (HOMA-IR) and C-reactive protein (CRP) levels were used as a proxy for inflammation. Lifestyle behaviours, represented by HLI scores, were significantly different between IS and IR individuals (U = 1529.0; p = 0.023). The difference in the HLI score between IR and IS individuals was mainly driven by lower adherence to PA recommendations in the IR group. Moreover, reduced PA was linked to increased CRP levels in the IR group (r = −0.368, p = 0.014). Our findings suggest that enhancing PA, especially among individuals with impaired insulin resistance, holds significant promise as a preventive strategy.

Background/objectives Insulin resistance (IR)-related disorders and cognitive impairment lead to reduced quality of life and cause a significant strain on individuals and the public health system. Thus, we investigated the effects of insulin resistance (IR), and blood glucose fluctuations on cognitive function under laboratory and free-living conditions, using ecological momentary assessment (EMA). Subjects/methods Baseline assessments included neuropsychological tests and blood analysis. Individuals were classified as either insulin-sensitive (<2) or insulin-resistant (≥2), based on their Homeostatic Model Assessment (HOMA-IR) values. Continuous glucose monitoring (CGM) using a percutaneous sensor was performed for 1 week. Using multiple linear regression, we examined the effects of HOMA-IR and CGM metrics on cognitive domains. Working memory (WM) performance, which was assessed using EMA, 4 times a day for 3 consecutive days, was matched to short-term pre-task CGM metrics. Multilevel analysis was used to map the within-day associations of HOMA-IR, short-term CGM metrics, and WM. Results Analyses included 110 individuals (mean age 48.7 ± 14.3 years, 59% female, n  = 53 insulin-resistant). IR was associated with lower global cognitive function ( b  = −0.267, P  = 0.027), and WM ( b  = −0.316; P  = 0.029), but not with executive function ( b  = −0.216; P  = 0.154) during baseline. EMA showed that higher HOMA-IR was associated with lower within-day WM performance (β = −0.20, 95% CI −0.40 to −0.00). CGM metrics were not associated with cognitive performance. Conclusions The results confirm the association between IR and decrements in global cognitive functioning and WM, while no effects of CGM metrics were observed, making IR a crucial time point for intervention. Targeting underlying mechanisms (e.g., inflammation) in addition to glycemia could be promising to minimize adverse cognitive effects. Registered under https://drks.de/register/de identifier no. DRKS00022774.

Echoing Gayatri Spivak's seminal essay, Gruber asks, Can women in interreligious dialogue speak? She develops an answer through an analysis of Theo van Gogh and Ayaan Hirsi Ali's film Submission and Candice Breitz's video installation Love Story. Both of these works of art raise questions of representation and agency for marginalized people, and by bringing these questions into conversation with theoretical reflections about women in inter-religious dialogue, Gruber charts potential positions of women in the field of interfaith dialogue. The crucial argument is that what position women take in this field depends on their access to epistemic privilege, which is distributed unevenly along gendered, racialized, and religious differentiations—interreligious dialogue takes place at the intersection of male, white, and Christian privilege.

The contributions to this roundtable weave a rich tapestry of dissent in the Roman Catholic Church. Together, they expose some of the divergent voices within the church—voices that resist easy reconciliation and unification. Dissent, this roundtable shows, takes many forms; it can be directed ad intra (Willard) or ad extra (Gonzalez Maldonado), it can be geared toward the justification of hegemonic structures (Slattery) or aim at their subversion (Steidl). Moreover, these contributions do not just highlight the multiplicity of voices within the church. Indeed, each of them points to conflict and contestation between the diverse Catholicisms they discuss: each of these sometimes-contradictory Catholicisms claims to be authentically and normatively Catholic. This indicates that a discourse about plurality within the church is at the same time a discourse about the struggle for sovereignty of interpretation over the church. Further, the contributions also show that these contestations over the right to define orthodoxy take place under asymmetrical relations of authority and power. The struggle over right belief and right practice is first and foremost a struggle over who has a voice to define Catholic orthodoxy in the first place—who can participate, from which position, in this struggle? Ultimately, therefore, this roundtable demonstrates that questions of normativity by no means become arbitrary or sidelined once we reveal the silent and silenced voices underneath the established master narrative of the church about itself as one and stable. Yet, at the same time, it also becomes obvious that established theological approaches to this inner-ecclesial plurality no longer hold. The dominant theological readings of Catholic tradition have always reckoned with a history of plural, deviant Catholicisms, but they have subjected this inner-ecclesial plurality to the theological ideal and a historical construction of unity and consensus. However, as Gaillardetz and Slattery point out, this narrative of unity has lost both its innocence and its self-evidence as the only legitimate framework for organizing the “raw material” of Catholic tradition. Rereadings of church history through the lens of power-critical studies make visible that Catholic tradition, too, is a power/knowledge regime. They reveal that orthodoxy is, in a literal sense, “heresy”: it takes its shape through epistemopolitical choices (αἵρεσις); it is forged through the exclusion of alternative theological narratives. Where do we stand after this destabilization of tradition, after this loss of innocence? Once stability and consensus have been problematized as the normative organizing principles of Catholic tradition, how else should we think of the church? Can we develop alternative models that take conflict and contestation into account as constitutive moments in our understanding of the church, rather than an afterthought to be eradicated?

At the second major conference held in Salzburg in 2009 of The European Society for Intercultural Theology and Interreligious Studies (ESITIS), participants probed the broad theme of 'interreligious hermeneutics in a pluralistic Europe'. Due to the phenomenon of an increasingly plural Europe, questions arise about how we see each other's cultural heritage, religious traditions and sacred scriptures. Following the discussions that took place at the conference, this book focuses on the usage of texts in our global and mass media world, the possibility of 'scriptural reasoning', the theological comparison of selected topics from religious traditions by scholars belonging to multiple religions or interreligious communities of scholars, the pragmatics of using sacred texts in social contexts of family and gender, polemical attacks on the other's sacred text and the challenge to interreligious hermeneutics of the postcolonial deconstruction of religion by cultural studies. The future of interreligious hermeneutics is going to be complex. This book exhibits the multiple agendas - power, gender, postcolonialism, globalisation, dialogue, tradition, polemics - that will have a stake in these future debates.

The struggle against the climate crisis and for a livable future on earth raises profound questions of justice that call for theological engagement.Anchored in concrete situations of climate vulnerability and responsibility, this volume investigates the theological epistemologies, practices and imaginaries that have profoundly shaped climate.

In a 5-year study of the San Francisco Bay Area Metropolitan Transportation Commission, we found four planning styles at work: technical/bureaucratic, political influence, social movement, and collaborative. Each involved differing assumptions about knowledge, participation, and the nature of a good plan. Players using one style were often mistrustful or contemptuous of those working in others. Regional actions-as opposed to packages of projects for parochial interests-were rare. The few regional initiatives emerged from collaborative planning and social movements. We argue that where diversity and interdependence of interests are high, collaboration is the most effective approach. Key barriers to collaboration included state and federal funding formulas, earmarking, and the substantial documentation required by state and federal regulations.

The presented datasets were collected within the mPRIME study, a prospective, observational study of the H2020 project Prevention and Remediation of Insulin Multimorbidity in Europe (PRIME) (grant No. 847879). The study investigates the interaction of insulin resistance with cognition, lifestyle, and mental health by combining traditional methods with ambulatory assessment and sensor-based data collection. Recruitment took place between March 2021 and March 2023 at the University Hospital Frankfurt, Germany. The eligibility criteria for the study were as follows: Age above 18 years, no intake of antidiabetic medication, insulin or glucocorticoids, no existing type 1 diabetes mellitus or gestational diabetes, no diagnoses of bipolar I disorder, schizophrenia, organically caused mental disorders and substance dependence, no severe neurological disorders, no current pregnancy or breastfeeding, no non-correctable visual impairments, no participation in medication-related studies within the last 6 months, no use of weight-reducing medications or a diet within the last 3 months, sufficient proficiency in German to complete questionnaires and neuropsychological tests. All participants in the mPRIME study provided written informed consent. The study protocol and procedures were approved by the local ethics committee. Study Design Individuals completed a baseline assessment and a one-week ambulatory assessment. The baseline assessment included: socio-demographic information, blood samples, anthropometric measures, neuropsychological tests, and several questionnaires. In addition, individuals were introduced to smartphone-based ecological momentary assessment (EMA), food protocols, and the use of sensors (continuous glucose monitor, accelerometer). Food protocols and EMA were conducted on three consecutive days, including two weekdays and one weekend day (Thursday to Saturday or Sunday to Tuesday). Several times a day, individuals were prompted via their smartphone to complete a working memory task and answer questions about stress, affect, and food intake. The continuous glucose monitor and accelerometer were worn continuously for 1 week.  

Analysts and researchers typically value knowledge for its contributions to the wisdom of policy action. Policymakers, however, typically value knowledge for its contributions to the exercise of political control. Our research on flows of knowledge among federal, state, and local education agencies documents how knowledge may increase the effectiveness of various control strategies. In these cases, knowledge is not intended to enhance rationality; it may or may not. It is intended to enhance control, and it does. Knowledge for control is particularly useful to policymakers who seek to intervene in policy arenas characterized by fragmented authority and widely dispersed resources.