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A prevalent model is that sharp-wave ripples (SWR) arise ‘spontaneously’ in CA3 and propagate recent memory traces outward to the neocortex to facilitate memory consolidation there. Using voltage and extracellular glutamate transient recording over widespread regions of mice dorsal neocortex in relation to CA1 multiunit activity (MUA) and SWR, we find that the largest SWR-related modulation occurs in retrosplenial cortex; however, contrary to the unidirectional hypothesis, neocortical activation exhibited a continuum of activation timings relative to SWRs, varying from leading to lagging. Thus, contrary to the model in which SWRs arise ‘spontaneously’ in the hippocampus, neocortical activation often precedes SWRs and may thus constitute a trigger event in which neocortical information seeds associative reactivation of hippocampal ‘indices’. This timing continuum is consistent with a dynamics in which older, more consolidated memories may in fact initiate the hippocampal-neocortical dialog, whereas reactivation of newer memories may be initiated predominantly in the hippocampus.

The interplay between nutrition and the microbial communities colonizing the gastrointestinal tract (i.e., gut microbiota) determines juvenile growth trajectory. Nutritional deficiencies trigger developmental delays, and an immature gut microbiota is a hallmark of pathologies related to childhood undernutrition. However, how host-associated bacteria modulate the impact of nutrition on juvenile growth remains elusive. Here, using gnotobiotic Drosophila melanogaster larvae independently associated with Acetobacter pomorum WJL (Ap WJL) and Lactobacillus plantarum NC8 (Lp NC8), 2 model Drosophila-associated bacteria, we performed a large-scale, systematic nutritional screen based on larval growth in 40 different and precisely controlled nutritional environments. We combined these results with genome-based metabolic network reconstruction to define the biosynthetic capacities of Drosophila germ-free (GF) larvae and its 2 bacterial partners. We first established that Ap WJL and Lp NC8 differentially fulfill the nutritional requirements of the ex-GF larvae and parsed such difference down to individual amino acids, vitamins, other micronutrients, and trace metals. We found that Drosophila-associated bacteria not only fortify the host's diet with essential nutrients but, in specific instances, functionally compensate for host auxotrophies by either providing a metabolic intermediate or nutrient derivative to the host or by uptaking, concentrating, and delivering contaminant traces of micronutrients. Our systematic work reveals that beyond the molecular dialogue engaged between the host and its bacterial partners, Drosophila and its associated bacteria establish an integrated nutritional network relying on nutrient provision and utilization.

Background In low-and-middle-income countries community health workers are the core component of the PHC system as they act as a liaison between the communities and the healthcare facilities. Evidence suggests that the services offered by these workers have helped in the decline of maternal and child morbidity and mortality rates and the burden of communicable and non-communicable diseases. However, the coverage and the overall progress towards achieving the SDG targets is very sluggish. The recent consensus concerning this current pace of progress, is that it relates to financial and human resources constraints. CHWs are overburdened as they are expected to accomplish more although they may not obtain the required support to perform their duties. The health systems of LMICs, have given very little attention to the work environment of CHWs; which has negatively affected CHWs productivity, and quality of services. This debate is intended to explore the potential of mobile phone technology in LMICs for improving CHWs performance and effectiveness. Discussion To improve CHWs productivity, some studies involved the use of mobile phones for data collection and reporting, while other studies used mobile technology for patient to provider communication, patient education, CHWs supervision, and monitoring and evaluation. A wide range of benefits exists for using mobile phones including reduction in CHWs workload, improvement in data collection, reporting and monitoring, provision of quality healthcare services, supportive supervision, better organization of CHWs tasks and improvement in community health outcomes. However, a number of studies suggests that CHWs encounter unique challenges when adopting and using mobile health solutions for health service delivery such as, lack of CHWs training on new mHealth solutions, weak technical support, issues of internet connectivity and other administrative challenges. Future research efforts should be directed to explore health system readiness for adopting sustainable mHealth solutions to improve CHWs workflows in LMICs. Conclusion Future research efforts and policy dialogue should be directed to explore health system readiness for adopting sustainable mHealth solutions to improve CHWs workflows in LMICs.

In contrast to the aphoristic style of the Daodejing, Zhuangzi is known for its abundant use of dialogues. These dialogues, especially those found in chapters 21 and 22, are consciously organized around the theme of “asking about Dao”. They bring together the diverse propositions about the Dao that are found independently throughout the Daodejing. The purpose of this paper is to highlight the fact that Zhuangzi consciously orders these propositions in terms of the different levels of knowledge of Dao. Within this theoretical framework, Zhuangzi further ranks the questions and answers regarding these propositions. Certain dialogues are partly dismissed because both participants demonstrate a flawed and shallow understanding of the Dao, while other questions and answers are acknowledged and appreciated for their correct and profound understanding of it. There is a strict corresponding relationship between levels of knowledge of Dao and different attitudes toward dialogues in it. Therefore, the examination of the dialogues about the Dao reveals that Zhuangzi places explicit emphasis on the knowledge of the Dao compared to the Daodejing, which also sheds light on Zhuangzi’s distinctive awareness of the problems surrounding this key concept.

Recognising the plural nature of classrooms in Australia, this article explores the importance of using dialogue within Religious Education classes. We explore the characteristics and learning styles of young people and provide students’ ideas about Religious Education gathered from small focus groups of students aged 10–18. We also provide students’ ideas about God, gathered from survey responses, that could be deepened through a dialogical approach. Finally, we explore ways for teachers to incorporate a dialogical teaching and learning approach within a catechetical, didactic curriculum.

The liturgical reforms of the mid-twentieth century had major impacts on not only the forms of liturgies in the Western church but also on liturgical theology. The 1979 Book of Common Prayer of the Episcopal Church, the Anglican province in the United States, along with several dioceses across the world, represents the culmination of these developments in that jurisdiction. Among its revolutionary suggestions is the reservation of Holy Baptism for certain occasions: the Easter Vigil, Pentecost, All Saints’ Day or the Sunday following, the Feast of the Baptism of Our Lord, and the visitation of a bishop. Many liturgical guides emphasize the advantages of observing these so-called “baptismal feasts,” but none treat them in any lengthy manner. Do the different occasions for baptism have something specific to say about what baptism is? How do the appointed lectionary readings shed light on baptism, and vice versa? In this article, I will explore these feasts and especially their assigned lessons in the Revised Common Lectionary. I will show that when read with a liturgical hermeneutics, the appointed scriptures and, therefore, the baptismal feasts themselves paint a comprehensive picture of a contemporary baptismal theology.

The importance of dialogical space and its various forms, useful in philosophical counseling, has been emphasized in recent discourse. The discourse primarily focuses on various aspects of the exchange between the counselee and the counselor in the form of external dialogue. This paper, drawing insights from Hubert Hermans, broadens the discourse into the domain of Agentive Reason, which includes the internal dialogue of the counselee, comprising various I-positions. By engaging with the associated network of the counselee’s “I-positions,” the counselor expands the counselee’s internal domain, thereby facilitating the counseling process. This paper aims to show that this process is best served when the counselor is able to cultivate his/her dialogical relationship with the counselee towards forming a metaposition from where the organization of existing and new I-positions can be seen, questioned, restructured, and most importantly, acted upon. This paper seeks to demonstrate this prospect through a symbolic exploration of Bhagavad Gītā in the form of a dialogical space. It examines how Arjuna’s agentive crisis, echoed in his internal dialogical tension of many maladaptive I-positions, is addressed by extending his dialogical self to Kṛṣṇa’s positions and counter-positions, leading the interaction to a dialogical metaposition in Arjuna’s external domain. The goal is not to establish Kṛṣṇa as a philosophical counselor or to present his discourse with Arjuna as a treatise on philosophical counseling. Rather, the intent is to encourage exploration of the symbolic representation underlying the Gītā, which helps us decipher various dialogical metapositions in the external domain that may correspond with the positions, needs, and emotions in the counselee’s internal domain. This has a threefold purpose: first, to recognize the open boundaries of the dialogical self; second, to examine the instrumental role of the counselor in negotiating these boundaries when they are closed in self-defense; and third, to introduce the concepts of Informed Ignorance and Agentive Reason.

The present article aims to offer a new perspective on later Wittgenstein’s notion of belief by comparing the ideas in two well-known works of his, namely, On Certainty (OC) and Philosophical Investigations (PI), with ideas from a widely recognized theory of brain function within the field of neuroscience known as predictive processing (PP). The purpose of this comparison is to demonstrate how Wittgenstein’s notion of belief transcends the conventional cognitive/non-cognitive dichotomy when examined alongside the PP framework—a model that, by integrating action with perception, already obscures the sharp boundary between these two categories. Employing a comparative philosophical approach, this study brings together insights from PP theory and Wittgenstein’s ideas on belief, exploring how PP could support and, in certain respects, shed light on Wittgenstein’s ideas about religion. One central point of the present analysis is to challenge the claim that Wittgenstein’s philosophy of religion isolates religious discourse as uniquely evidence-resistant and/or evidence-repellent. By reading Wittgenstein’s ideas on world image and form of life through the lens of PP—with a special focus on the notion of self-evidencing—it is shown that the notion of belief, whether religious or not, in both Wittgenstein’s later philosophy and PP, is as much about being as it is about believing.

The aim of this article is to explore the potential tension that according to Walter Benjamin is at stake in the opposition between the bourgeois conception of language and an inquiry into the essence of language, taking into account important texts written in 1916, in order to shed light on language that moves in the direction of a dialogical situation premised on a tragic approach. More specifically, beginning with an outline of Benjamin’s notion of the relationship between language and action, with particular attention to his 1916 letter to Martin Buber and the role of language, it then goes on to discuss the structure of language in the 1916 essay on language, at the end of which Benjamin asserts that there is a “tragic relationship between the languages of human speakers”. Drawing on a posthumously published essay from 1916, entitled The Role of Language in Tragedy and Trauerspiel, it finally seeks to show how this tragic relationship is essential to a dialogical situation.

Dialogue needs provocative interlocutors. Instilling a grave and shuddering awakening to the conscience, Emmanuel Levinas has provided a corpus of writings unveiling an immemorial horizon and divine calling of infinite responsibility before the other, the brother/sister stranger. Roger Burggraeve has animated Levinas’ writings within a Christian theological horizon as a source of formation in the service of promoting biblical wisdom and love in the life of faith. The writings of Pope Benedict XVI and Pope Francis together portray a Catholic theological gravity to bring dialogue into a spiritual, practical, and social domain. Accordingly, this article develops the notion of dialogue within a Jewish and Christian lens by introducing the sense of the non-reciprocal character of dialogue, an asymmetrical relation of responsibility to the other evidencing the preconditions of dialogue. Levinas’ notion of non-reciprocal dialogue, taken further by the writings of Burggraeve, reveals a pre-original affectivity or ‘dialogical’ character of interpersonal relations of commitment respecting the other’s mystery and unknowability. This means that the dialogical relation is a pathway of ethical transcendence, a holy ground evoking an integral human ecology of maternity and fraternity. Such covenantal alterity in spiritual theological terms signifies an affectivity of atonement and redemptive love. In this way, the movement towards dialogue reveals a synodal path and holy ground to walk together and imagine an integral ecology of difference and mystery to transform words into sacrifice and truth into redemptive love. Journeying together upon such holy ground witnesses to a spiritual theology of dialogue envisioning a place to hear the “good news” (Lk 4:16) and encounter “the hunger and thirst for righteousness” (Matt 5:6).