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  1. Millennium 30th anniversary: The shooting locations map

    One of the best things Chris Carter's Ten Thirteen produced, Millennium's pilot, aired 30 years ago on October 25, 1996. It started a landmark 3-year journey for Frank Black and for television. After all these years, the show is still unique, radical and profound as ever. It feels like yesterday that The X-Files reached this milestone! To celebrate this anniversary, I am proud to present a comprehensive guide to the shooting locations of the show, with some 177 locations across the show's 67 […]

    eatthecorn.com/2026/10/25/mill

  2. But is not only poor people coming to “your tribe”, taking “your jobs” by working for less and in poorer conditions. The tourists are the other kinds who come to “your tribe”, not giving much of a shit about your culture and language, or even the environment. They come to “visit”, eat, have fun, take advantage of a tribe. Consumers, consuming, as we all are in this society. But also to take a break from their eternally-enslaved worker lives.

    For example in Barcelona the locals feel a deep anger towards the tourists:

    videos.trom.tf/w/usbuKr8CVjgv8…

    Is normal to be angry when you cannot even rent a place to live in since the rents are insanely expensive, all due to short term rentals for tourists. I know it very well. I lived for 15 years in a small coastal town 2h North of Barcelona. It is IMPOSSIBLE to rent long term here. It is all for tourists. I am not a Catalan, but I can see how such situations make us think of “us vs them” again, and play very well into the separation of people into groups, which will lead some towards nationalism, and politicians will take advantage of that.

    Catalonia, like all of Spain, relies so much on tourism to make money. So weirdly enough, the industry is feeding a lot of Catalans in the process. They can hate on the tourists, but they also rely on them a lot. Same way that the Catalans take advantage of people like my father who are vulnerable, so they will pay them less and work them more. Just to make a profit.

    Snippet from Culture Cancer - tromsite.com/2026/07/culture-c…

    #catalonia #catalunia #culture #trom #tromsite #tromarticles #barcelona #tourism #inequality #rents #spain

  3. In John Mastodon's house are many mansions, and you are welcome in them all. Consider this.

    John Mastodon was riding his favourite coypu in the jungle with Superman. A disciple demanded "Why does a Segway exist?" John replied: "Meeroowoo, vooyootoo!"

    I am #JohnMastodon, your sage advisor.

  4. AI Can Write the Words, But Who Takes the Responsibility?

    In my point of view, AI can help with writing blogs and content or other work. But a lot of content and theory that sounds important is really fake, because it has no proof behind it. Humans were already doing this long before AI: people have always written things that only sound important, either to look smart or simply out of foolishness. AI is only a tool, and it makes this easier to do. Companies also want us to see AI as something human, something that has feelings. So I want to ask: what is a feeling? In technical terms, emotions and feelings are chemical reactions, a kind of process happening in the body and brain. Humans are made of atoms, and AI is a process too. Seen this way, we could say that humans are also a kind of AI. I am not trying to define humans here, but this is where the question leads.
    AI is good at writing blogs and content, and at other jobs. But I want us to stop and think about how content and its influence affect humans. Can fake or misleading information affect a person's mental health? And who takes responsibility for it? AI companies seem careful about presenting AI as medical care, and the question of responsibility is still unresolved. Providers of AI chatbots face growing scrutiny from advocacy groups and lawmakers over the effects of chatbots on mental health, especially for children. Researchers at Northeastern University found that safeguards have improved around suicide and self-harm, but companies have not extended the same protections to almost every other mental health condition. So companies are acting, but unevenly, and probably under pressure.
    Some research shows that anxiety and stress go up with AI use. A survey of 20,847 people in the US found that those who use chatbots for emotional support or other personal reasons were more likely to report symptoms of depression or anxiety. But this shows an association, not cause and effect. A study of high school students in Indonesia found a similar link, but its authors said causality cannot be established because of the study design. A study of health-science students in the UAE suggested that chatbot use is linked to higher depression and anxiety, which likely reflects help-seeking rather than causation. In other words, people who already feel anxious may be the ones who turn to AI.
    Other research shows that AI can help. In a randomized trial of 210 adults, a chatbot called Therabot, fine-tuned by mental health experts, reduced depression symptoms by 51% and anxiety symptoms by 31% in participants with those conditions. But this was a chatbot built for therapy and monitored by researchers, not a general chatbot. So what is the main cause? The research does not give one clear answer. It may depend on who is using AI, how they use it, and whether the tool was designed for mental health at all.
    My confusion, and my point of view, is this: if someone needs help, they will find help. The real question is what they will find, and who is responsible when it goes wrong.
    Sources

    Using AI for advice or other personal reasons is linked to depression and anxiety (NBC News)
    The Association Between AI Chatbot Use and Anxiety Among High School Adolescents in Yogyakarta
    AI-chatbot use and mental well-being among UAE health-sciences students (F1000Research)
    Therabot clinical trial summary (2 Minute Medicine, study published in NEJM AI)
    For most mental health conditions, AI remains a liability (Northeastern University)
    AI Chatbots Face Rising Legal and Legislative Scrutiny (Kelley Drye)

  5. #PennedPossibilities 1165: Can the dead truly return to the “land of the living” in your universe?

    Ooooo. Great question! My answer will be as ambiguous as hell. As far as souls coming back or something mediated by the supernatural?

    Big nope.

    Do the dead play a part in everyday life?

    Big, yep.

    Issues with dead people appear tangentially in the WIP, and if viewed correctly ought be as creepy as all heck to readers from our world. A lot of technology can't exist without the assistance of dead humans in this world that is populated only by humans; no monsters.

    And it is NOT necromancy! Big big BIG nope on that one! I am writing is SFF, with emphasis on SF.

    😇😈🪽

    [Author retains copyright (c)2026 R.S.]

    #BoostingIsSharing

    #gender #fiction #writer #author
    #cozy #mystery #sf #sff #sciencefiction
    #writing #writingcommunity #writersOfMastodon #writers
    #RSdiscussion
    #RSstory #RSReluctanceStory

  6. Scorpio season is always a tricky time for me, probably due to my own Scorpio in rising.

    This time, we're also treated to a Mercury retrograde in Scorpio and a Venus retrograde in Scorpio, forcing us to go deep inside, retrieving memories about things that were said and done, but also assess our values when it comes to friendships and relationships.

    As a Scorpio Ascendent, I must say I have already shedded a lot of skin in my lifetime, I am honestly a bit done with the constant deep internal changes and I am craving internal and outward stability. I think my Taurus Sun deserves that little peace and quiet in life.

    #xp #astrology #transit #scorpio #personaldevelopment #psychology

  7. Charmy’s Army in “DEE SEAST – The Hell of the Ball” – Part 4: The Ethics of the Undead

    <<< Previous COMIC strip NEXT COMIC STRIP >>>

    Our fourth comic strip delves into the bizarre social politics of our newly integrated society. The girls are standing alone, processing the fact that zombies are very much still part of the local ecosystem. The ponytail girl mentions she was planning on dressing up as a zombie for next week’s highly anticipated Halloween Ball—only to be swiftly reprimanded by the blonde! “How offensive! Zombies are people too!” To which her cynical friend delivers the ultimate grammatical reality check: “You mean WERE people too.” The existential weight of politically correct terminology for the reanimated dead leaves them with only one proper exclamation: “Holy macca noodle…”

    The afternoon sun cast long, amber shadows across the town square. Charmy and Dee had vanished down a side alley toward the municipal park, leaving the two girls leaning against the painted wooden railing of the municipal gazebo. The quiet of the town was almost surreal. Pigeons pecked at breadcrumbs near the park benches; children rode bicycles along the paved trails; a street sweeper hummed lazily along the curb. It looked like an idyllic postcard of small-town America, completely masking the fact that just five minutes ago, an actual walking corpse had been drooling near their espresso cups.

    “I still can’t wrap my head around it,” the ponytail girl confessed, kicking a loose pebble into the grass. “I spent forty-five dollars at the pop-up spirit store last Saturday. I bought liquid latex, fake blood made from corn syrup and red dye number forty, prosthetic bone fragments, and a torn flannel shirt. I was going to do the whole nine yards for the annual Halloween Ball. The classic Romero stagger, the dragged left leg, the vacant stare, the works.”

    The blonde turned on her instantly, eyes flashing with righteous indignation, her hands planted firmly on her hips. “Are you out of your mind? Have you completely lost your moral compass? You can’t wear that!”

    The ponytail girl froze, her shoe suspended an inch above the grass. “Why not? It’s Halloween! It’s the one night of the year when everyone dresses up as ghouls, vampires, werewolves, and the undead! It’s tradition!”

    “That was tradition before the invasion,” the blonde lectured, shaking her index finger with schoolmarm authority. “Context matters! Before the outbreak, zombies were fictional archetypes created by cinema and folklore. Now? Now they are our neighbors! They work in our commercial supply chains! They pay municipal parking meters! Dressing up as an undead shambler today is cultural insensitivity at its absolute worst! Zombies are people too!”

    The ponytail girl stared at her companion, her jaw dropping open in sheer, unadulterated disbelief. She let out a laugh that sounded like a tea kettle hitting maximum boil. “Zombies are people too?! Have you suffered a traumatic brain injury while we were standing here? Did the airborne rot fumes finally seep into your prefrontal cortex?”

    “I am simply advocating for basic social decorum,” the blonde insisted, lifting her chin with an air of profound superiority. “Dee is out here trying to assimilate into civil society, overcoming massive systemic prejudice and rampant biological decay, and you want to reduce her painful medical condition to a cheap costume for a Saturday night mixer? It’s callous!”

    “Medical condition?!” the ponytail girl practically shrieked, throwing her head back toward the sky. “She isn’t dealing with chronic seasonal allergies or a mild case of eczema! She’s legally, biologically, and technically deceased! The heart has ceased to beat! The brainwaves are flatlining on every known medical monitor! You don’t say zombies are people too—you say zombies WERE people too! Past tense! Completed action! Finished chapter!”

    The blonde opened her mouth to mount a blistering rebuttal, but the words withered on her tongue. She closed her mouth, looked down at her shoes, glanced sideways at the empty alleyway where Dee had shuffled away, and then looked back up. Her moral superiority melted away into a hollow, glazed stare as the cold, inescapable logic of the English language collided with modern etiquette.

    “Holy macca noodle…” the blonde whispered under her breath, the sheer absurdity of the philosophical rabbit hole collapsing on top of her.

    “Thank you,” the ponytail girl said smugly, crossing her arms over her chest. “Finally, a shred of cognitive sanity returns to the premises. There is no political correctness for a creature that literally had to be reminded not to eat the cashier’s pen. If someone’s skin is peeling off like dry wallpaper and their primary nutritional intake consists of outdated T-bone steaks from the deep discount bin, I am fully within my rights to use past-tense pronouns.”

    “Okay, fine,” the blonde admitted, running both hands through her hair with a defeated groan. “Grammatically speaking, you have a point. But socially speaking, you’re still stepping on a massive landmine. If you show up to that dance dressed as a reanimated corpse, and Dee walks in as Charmy’s date, what do you think is going to happen? Do you think she’s going to appreciate the artistic nuance of your fake prosthetic ribcage?”

    The ponytail girl paused. Her smirk faded, replaced by a sudden, chilling realization. Her eyes darted toward the community center at the end of the block, where a large vinyl banner advertised the upcoming Halloween Ball in bold, festive lettering.

    “Wait…” the ponytail girl said, her voice dropping down an octave. “You don’t actually think Charmy would bring her to the dance, do you? To an indoor event with mood lighting, punch bowls, and a crowded dance floor? That’s an absolute recipe for a public safety incident.”

    “Charmy is completely devoted to her,” the blonde warned, stepping closer. “He takes her to the diner. He walks her down the boulevard. If there is a major social gathering in this town, you can bet your entire savings account that he’s already bought two tickets. And if you think a minor detail like an absence of vital signs is going to keep him from showing her off under the strobe lights, you haven’t been paying attention.”

    The two friends stood in the fading light, the absurdity of the afternoon giving way to a new and far more terrifying prospect: the imminent social collision awaiting them on the dance floor.

    TO BE CONTINUED…

    Rate this:

    #books #fiction #horror #shortStory #writing
  8. Taxpayers Alliance Against Genocide (TAAG): “We Will Not be Intimidated!”

    Article republished by Jerry Alatalo | October 25, 2026

    [Editor’s note: The non-responses of U.S. President Donald Trump and Israel Prime Minister Benjamin Netanyahu to this significant international law development have been widely described by veteran world affairs observers as being akin to deer-in-headlights. Please share the article far and wide. Please feel free to respond in the comments. Thank you very much. Peace.]

    ***

    We Beat The Trump Administration In Court

    October 24, 2026

    Tariq Ra’ouf, Mondoweiss.

    Now we’re going to the ICC to hold the U.S. accountable for the Gaza genocide.

    A recent lawsuit successfully challenged the Trump administration’s assault on the International Criminal Court. Now, families like mine, whose relatives have been killed with U.S.-supplied weapons in Gaza, might finally have a chance at justice.

    Over the course of the last three years, my family has lost 49 family members in Gaza. Their bodies were torn apart by shrapnel, crushed by falling buildings, and mutilated by bullets and munitions made and provided by the United States of America. Now, the U.S. is trying to dismantle the International Criminal Court, the only international court that can criminally prosecute U.S. officials for aiding and enabling genocide, by sanctioning the Court and attempting to intimidate anyone, including U.S. citizens, from working with them. So, in response, I joined others to sue this administration in order to take them to the very court they’re trying to destroy.

    I’m a Palestinian-American organizer, and I helped establish Taxpayers Alliance Against Genocide (TAAG), which recently partnered with Democracy for the Arab World Now (DAWN) to sue the Trump administration so we can continue much-needed legal and advocacy work. Over the course of over a year, TAAG worked with an international legal team to prepare evidence against top U.S. officials for aiding and enabling the genocide of my people, but up until now, we haven’t been able to submit our evidence to the ICC because of this administration’s attacks and sanctions on the court and its judges.

    Thankfully, that will now change after we successfully challenged the Trump administration in court. On October 13 we won a preliminary injunction that blocks this administration from being able to target our groups for working with sanctioned parties, clearing the way for us to proceed to the ICC. For the first time since the genocide started, I am beginning to see a glimmer of hope that justice will be found for the dozens of family members I have lost in Gaza.

    The Trump administration’s war on the ICC

    Long before the Trump administration sanctioned the entirety of the International Criminal Court (ICC) on October 9, it first enacted Executive Order 14203 in February of 2025. This executive order granted administration officials the ability to sanction foreign nationals for supporting the ICC’s investigations into U.S. and Israeli parties guilty of committing war crimes and their complicity in genocide. Under this Executive Order (EO) , the Trump administration also sanctioned leading Palestinian human rights groups al-Haq, al-Mezan, and the Palestinian Center for Human Rights (PCHR), as well as the UN Special Rapporteur for the Human Rights Situation on the Occupied Palestinian Territory, Francesca Albanese, along with other ICC officials.

    What many people don’t know is that the EO that allowed the administration to sanction these parties doesn’t only go after foreign nationals, it also makes it a federal offense — punishable by a $1 million dollar fine and/or 20 years in prison — for anyone, including American citizens, who provides or receives a “service” to or from a sanctioned party. This provision of the EO is exactly why TAAG and DAWN took this administration to court: Our lawsuit argued that the EO violates our First Amendment rights as American citizens to speak, associate, and engage in Palestine-related human rights advocacy with these parties. As a founding member of TAAG, I can tell you firsthand how these sanctions have prevented us and organizations like DAWN from being able to continue our work sharing evidence and advocacy ideas with people like Albanese and ICC officials, because the definition of “service” is so broad and undefined — the US can interpret it as being anything that confers a benefit to the recipient.

    In an October 9 video of Marco Rubio announcing the actions against the ICC, he tries defending the administration’s actions by calling the ICC a “rogue court,” which the U.S. is “not subject to the jurisdiction of.” But Rubio leaves out a fundamental principle of international law: A country does not have to join the ICC for its nationals to fall within the Court’s jurisdiction.

    If a country that is not a State Party to the Rome Statute commits a war crime on the lands of a country that is a state party, the perpetrator of that crime can be investigated. Given that Palestine is a State Party to the Rome Statute, and that Gaza (and the West Bank) are classified as Occupied Palestinian Territories by the United Nations, the ICC has every right to investigate and prosecute the United States and Israel for the insurmountable war crimes committed against my family members and thousands of other innocent civilians.

    It is clear that the only “protections” this administration are seeking are for the citizens responsible for aiding and abetting war crimes, which after three years, we have plenty of evidence of. Anthony Aguilar, a retired US special forces officer and whistleblower who resigned from his work with the Gaza Humanitarian Foundation (GHF) aid distribution centers in Gaza, has gone on record saying he saw the Israeli Defense Forces (IDF) shooting at crowds of Palestinians, and in an interview with the BBC says he saw Israeli and American military forces of the GHF using an “indiscriminate and unnecessary force against a civilian population, an unarmed, starving population.”

    Rubio consistently mentions the idea of “protecting American citizens” from investigations by the ICC, but the citizens he is referring to are the ones committing the war crimes he doesn’t want investigated. What about American citizens whose families have been killed with U.S.-supplied weapons? Who protects our right to seek justice?

    In sanctioning the entirety of the ICC, the Trump administration is not only trying to cripple any attempt to hold them accountable for their war crimes, but they’re also telling American citizens like myself that if you dare to seek justice for the family members you’ve lost, we’ll imprison you.

    The struggle for accountability moves forward

    Now that the courts sided with us in our lawsuit, we are finally able to prepare for the next steps ahead.

    With the injunction in place, TAAG is now moving forward to finalize its evidence submission and plans to imminently send this to the ICC. We are also rallying support, within the US and beyond, for human rights organizations and advocates for the ICC to act responsibly upon this massive collection of evidence, in hopes that more parties take appropriate legal actions where possible. We fundamentally believe that grassroots movements like ours, and so many throughout the world, are the ones who must step up where our leadership has failed, and build the democratic, popular power capable of ensuring that legal action against genocide is taken and enforced.

    We also hope that our actions inspire more American citizens to speak up against this administration and the priorities of our government. I helped found Taxpayers Alliance Against Genocide because I’m sick of our tax dollars being used against my own family in Gaza, while our communities here in the U.S. suffer from a lack of housing, education and healthcare. Those of us within TAAG recognize that we have a duty as American citizens to hold our nation accountable for the war crimes they commit, not just in Gaza but all over the world.  We will not rest until we’ve exhausted every avenue to seek justice and accountability for these war crimes. We will continue collecting evidence, and pursuing every available legal avenue, moving forward with our crucial evidence work for a prospective submission to the ICC and advance our efforts to hold U.S. officials accountable for crimes against humanity.

    We will not be intimidated into abandoning our work, our families, or the principle that no one is above the law.

    ***

    (Source/credit: ScheerPost.com)

    #DonaldTrump #GenocideProsecution #InternationalCriminalCourt #InternationalLaw #PoliticalScience #TAAG #WhatIsTheInternationalCriminalCourt
  9. DATE: October 25, 2026 at 06:00AM
    SOURCE: PSYPOST.ORG

    ** Research quality varies widely from fantastic to small exploratory studies. Please check research methods when conclusions are very important to you. **
    -------------------------------------------------

    TITLE: Your body makes its own cannabis-like chemicals as you run, and neuroscience research finds they keep rising all the way to the marathon finish line, a possible clue to the runner’s high

    URL: psypost.org/your-body-makes-it

    A long run appears to keep the body’s own cannabis-like chemical messengers active for hours. New research published in BMC Medicine indicates that one of these compounds, anandamide, climbs steadily during a marathon and stays elevated 45 minutes after the finish, and that levels are also higher after ultramarathons of up to 230 kilometers. These chemical changes occurred alongside shifts in mood, such as reduced anxiety after running, although the study did not test whether one caused the other.

    The runner’s high is a state some people report during or after endurance exercise, marked by euphoria, reduced anxiety, less pain, and a sense of calm afterward. Early explanations credited endorphins, the body’s natural opioid painkillers, but endorphins are large, water-soluble molecules, and there is no convincing evidence that they cross the blood-brain barrier, the protective filter between the bloodstream and the brain, in meaningful amounts.

    Endocannabinoids offer an alternative: they are small, fat-soluble molecules made on demand from cell membranes, they can cross that barrier, and they act on the same cannabinoid receptors targeted by THC, the main psychoactive compound in cannabis. The two best studied are anandamide and 2-arachidonoylglycerol, often shortened to 2-AG.

    Laboratory experiments began supporting this shift in thinking when a 2015 animal experiment led by Johannes Fuss, the senior author of the new study, showed that wheel-running mice relied on cannabinoid receptors, rather than opioid receptors, to experience reduced anxiety and lower pain sensitivity. Human research soon followed, including a 2021 clinical trial by the same group where researchers gave participants a medication that blocked opioid receptors. The runners still reported the typical calm and euphoric sensations of a runner’s high, suggesting that endorphins were not required for those effects.

    In a 2022 systematic review, the same group found that 14 of 17 studies detected a rise in endocannabinoids after a single bout of exercise. But as the authors of the new study note, nearly all of that human research involved workouts lasting under an hour, leaving open what happens during true long-distance events.

    “Humans are capable of running for many hours, sometimes even days, and we wanted to understand what happens to the endocannabinoid system during such extraordinary endurance efforts,” lead author Michael Siebers, a psychiatrist at LVR University Hospital Essen, told PsyPost.

    “I believe that our ability to run long distances cannot be explained by anatomy alone,” Siebers explained. “We probably also need an entire orchestra of neuromodulators that reward us for sustained physical activity and help us continue running despite fatigue and discomfort. Thanks to a wonderful collaboration with researchers from Ulm and the German Sport University Cologne, we were able to investigate these processes during marathon and ultramarathon running, including distances of up to 230 kilometers.”

    To investigate these biochemical and emotional shifts under real-world conditions, Siebers and his colleagues, including senior author Johannes Fuss of the University of Duisburg-Essen and collaborators at University Hospital Ulm and the German Sport University Cologne, designed two field studies of trained endurance athletes.

    The first investigation examined 19 experienced runners, including seven women and 12 men, who completed a marathon course consisting of three 14-kilometer loops around Lake Baldeney in Essen, Germany. To establish a realistic comparison, each runner returned one to two months later to complete an identical-duration walking session along the same route at their preferred pace. Blood samples were drawn at the start, at the 14-kilometer and 28-kilometer marks, immediately after the full course (about 43 kilometers), and after a 45-minute rest period. Alongside blood draws, participants completed visual rating scales to score their current levels of euphoria, anxiety, and physical pain.

    The second investigation followed 36 athletes (16 ran 100 kilometers, 7 ran 160, and 13 ran 230) taking part in the TorTour de Ruhr, a non-stop ultramarathon in central Germany. These athletes, comprising 13 women and 23 men, provided blood samples and mood ratings before the race and shortly after crossing the finish line. In both studies, laboratory technicians measured several key lipids, including anandamide and 2-AG.

    In the marathon study, levels of anandamide rose progressively across the entire run. By the mid-race mark, anandamide was higher during running than during walking, which produced only modest changes, and it remained higher 45 minutes after the marathon ended. Running was also far more intense, with runners averaging about 83 percent of their estimated maximum heart rate, compared with about 58 percent while walking. The compound 2-AG displayed a different trajectory, showing lower levels early in the run compared to walking, but climbing during the final kilometers and staying elevated during early recovery.

    The ultramarathon runners exhibited similar biochemical patterns upon completing their races. Anandamide and 2-AG concentrations were both higher after the race across all three ultramarathon distances compared to pre-race baselines. In an exploratory comparison, post-race anandamide levels after the marathon were nearly double those seen after the ultramarathons (32.4 versus 17.1 in the study’s measurements), which the authors suggest may reflect the higher running intensity of the shorter race.

    Mood ratings also shifted during running. Marathon participants reported higher euphoria while running than while walking at several points, although at the 28-kilometer mark, a stage where runners often describe “hitting the wall,” euphoria was no longer different from walking. Anxiety ratings started slightly higher before the marathon than before the walk, then fell toward the end of the run, and pain ratings showed little change after 14 kilometers but rose markedly from 28 kilometers on. In the ultramarathon group, anxiety decreased after the race, more so at 100 and 160 kilometers than at 230, while pain rose and euphoria did not change in a statistically significant way.

    When asked afterward, only 3 of the 19 marathoners said they had experienced a runner’s high during the marathon, while 8 said they had not and 8 were unsure; among the ultramarathoners, 12 said they had and 19 said they had not.

    The findings are in line with research covered by PsyPost in 2022, which found that acute exercise consistently increased endocannabinoid levels, especially anandamide, with moderate intensity yielding stronger boosts than low intensity.

    “This is an interesting study, particularly because it’s not easy to investigate physiological responses to exercise over marathon and ultramarathon distances,” said Danielle McCartney, a research affiliate at the University of Sydney who was not involved in the study. “The key finding is that circulating concentrations of anandamide (AEA), an endocannabinoid, increased progressively throughout the marathon and were also elevated following ultramarathons of 100, 160 and 230 km.”

    “Previous studies have consistently shown that moderate-intensity running increases blood concentrations of AEA,” McCartney told PsyPost. “However, most of this research has focused on relatively short bouts of exercise (less than 60 minutes). This study fills an important gap by examining much longer running distances, and shows that increases in AEA also occur during marathon and ultramarathon running.”

    The researchers see the sustained activity as a possible clue to how humans manage hours of running.

    “One of our most important findings is that the body’s own cannabinoid system remains active even during extremely prolonged exercise,” Siebers noted. “We observed substantial increases in endocannabinoids, particularly anandamide, not only during marathon running but also after ultramarathons lasting many hours.”

    “These molecules are sometimes described as the body’s own cannabis-like substances because they act on the same cannabinoid receptor system targeted by THC,” he said. “They may contribute to the rewarding, calming, and potentially pain-modulating effects of running. From an evolutionary perspective, I find this particularly fascinating. Humans have an extraordinary capacity for endurance running, and the endocannabinoid system may be one of the biological mechanisms that make prolonged running not only physically possible but also psychologically rewarding.”

    Siebers described the shift many runners report over the course of a run.

    “At the beginning of a run, everything may feel uncomfortable,” he observed. “Your calves are aching, your back feels stiff, and every step requires some effort.”

    “But after a while, something can change,” he noted. “Your movements become smoother, running feels increasingly effortless, and you may enter a state of flow. Sometimes this develops into euphoria, while everyday worries and stress seem to fade into the background.”

    Siebers also sees potential relevance for mental health.

    “As a psychiatrist, I find this especially interesting because running can become a valuable tool for coping with stress, improving mood, and supporting mental well-being,” he added. “Of course, exercise is not a replacement for professional treatment when it is needed, but for some people, it can be an important part of their recovery and everyday life.”

    The study did not test whether runners whose anandamide rose the most felt the most euphoric or calm.

    McCartney cautioned, however, against assuming that these chemical increases directly generate the emotional sensations reported by participants. “It’s important to recognize that this study doesn’t establish that increases in AEA are responsible for the ‘runner’s high,'” she explained. “It shows that prolonged running increases blood AEA concentrations and is associated with changes in mood, including increased euphoria and reduced anxiety. While these findings are consistent with the idea that AEA contributes to the runner’s high, they don’t establish a causal relationship.”

    The TorTour de Ruhr presented extreme physical demands, requiring runners to navigate unfamiliar routes for up to 230 kilometers, often through the night and in isolation.

    “What impressed me most was witnessing what humans are capable of achieving,” Siebers recounted. “Some of our participants ran distances of up to 230 kilometers, maintaining their effort for many hours, sometimes running alone through the night on unfamiliar trails. Equally fascinating was the atmosphere among the ultramarathon runners. Despite the enormous physical demands, there was a remarkable sense of community and positivity.”

    “I was particularly struck by participants who reported very little anxiety after these extraordinary distances, even after spending hours alone in unfamiliar surroundings,” he said. “Some runners also reported surprisingly little pain despite covering distances that would seem almost unimaginable to most people. These observations make me wonder how strongly our internal neuromodulatory systems can influence the way we experience physical effort, pain, and fear.”

    Pain was still common: 29 of the 36 ultramarathoners reported pain during the race, only five reported none, and eight said they used pain medication, particularly in the longest race.

    As with all research, there are some caveats to consider. The marathon study used walking as a comparison rather than having participants sit quietly, meaning the control condition still involved mild physical exertion. Participants also selected their own running and walking speeds, which preserved a realistic race environment but introduced variation in how hard each individual was working.

    “I have reasonable confidence in the main findings, particularly because the increases in AEA were consistent across the marathon and ultramarathon studies and align with previous research,” McCartney told PsyPost. “However, there are some limitations worth considering. Measuring endocannabinoids in blood can be technically challenging, and although the authors used established analytical methods, they don’t explicitly report whether these methods were validated.”

    “I’d also have liked more information about what participants ate during and after exercise,” McCartney added. “We know that nutrient intake can influence blood AEA concentrations, so it’s possible that dietary behavior affected the measures.”

    The authors describe their laboratory analysis as following established, standardized protocols, including adding chemically labeled reference versions of each compound to every sample to allow exact measurement. They also acknowledge that participants’ nutrition, rest, and time of day were not fully controlled.

    Every participant also ran the marathon before doing the walking session, which the authors note may have raised anxiety at the start of the running day. The samples were also small, with 19 marathoners and between 7 and 16 runners at each ultramarathon distance, and no blood was drawn during the ultramarathons themselves.

    The emotional measures relied on brief, single-item rating scales, which capture only a snapshot of complex mental states like flow or emotional relief. Logistics during the ultramarathon also meant that pre-race samples for the 230-kilometer group had to be collected the previous evening rather than right at the starting line.

    “One important distinction is that we measured endocannabinoids in the blood, not directly in the brain,” Siebers pointed out. “Although our findings show substantial changes in circulating endocannabinoid concentrations, we cannot yet determine precisely what happens in the brain during prolonged running.”

    “Another important point is that the runner’s high is not simply caused by one molecule,” he added. “Endocannabinoids are probably part of a much larger and highly complex orchestra of neuromodulators, including dopamine, serotonin, endogenous opioids, and other signaling systems. Furthermore, not everyone experiences a runner’s high, and running does not necessarily become more enjoyable the longer someone continues.”

    When considering future research, McCartney highlighted both pharmacological and nutritional avenues for follow-up testing. “Ideally, I’d like to see whether blocking cannabinoid receptors prevents the runner’s high,” she said. “Unfortunately, the safety concerns associated with drugs like rimonabant make that a difficult experiment to conduct in humans!”

    Rimonabant, a drug that blocks the main cannabinoid receptor, was pulled from the European market in 2008 after it was linked to depression and suicidal thoughts.

    “More realistically, I’d be interested in seeing whether nutrition influences the endocannabinoid response to prolonged exercise,” McCartney told PsyPost, “particularly given that runners typically consume substantial amounts of carbohydrate during marathon and ultramarathon events.”

    Looking ahead, the authors hope to examine how these chemical messengers operate directly within the central nervous system during physical exertion.

    “One of my main interests is understanding how running influences mood changes and the brain itself,” Siebers said. “So far, our research has primarily focused on measuring endocannabinoids in peripheral blood. However, the runner’s high ultimately involves processes within the central nervous system, and we still know surprisingly little about what actually happens in the human brain during running. I would therefore like to investigate these central mechanisms more directly, potentially through neuroimaging and other methods that allow us to study neuromodulation in the brain.”

    “In addition, I am particularly interested in how the endocannabinoid system interacts with pain regulation during prolonged exercise,” he continued. “Why can some individuals continue running for hours despite considerable physical stress, while others experience increasing discomfort? Understanding these mechanisms could provide valuable insights not only into endurance exercise but also into pain regulation and mental health.”

    Beyond laboratory measurements, the researchers also reflected on the broader personal and evolutionary dimensions of sustained running.

    Siebers emphasized that the effect requires no outside substance. “What fascinates me is that our bodies can produce their own cannabis-like substances simply through physical activity,” he told PsyPost. “Under the right circumstances, this can contribute to a completely natural high, without consuming any external substance.”

    “For me, the most exciting message is that running is much more than moving our legs,” Siebers said. “It is a fascinating interaction between our body and brain, and understanding this interaction may help us discover why humans have developed such an extraordinary relationship with endurance running.”

    The study, “Endocannabinoid dynamics across marathon and ultramarathon running: evidence from two field studies,” was authored by Michael Siebers, Dana Huvermann, Christoph Siebers, Deborah Canales-Romero, Alexandra Florea-Ghile, Lina Keite, Lucas John, Moritz Munk, Roman Bizjak, Jens Witzel, Sebastian Schulz, Johannes Kirsten, Laura Bindila, Anke Hinney, Marijke Grau, Daniel A. Bizjak, Harald Engler, and Johannes Fuss.

    URL: psypost.org/your-body-makes-it

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    Unofficial Psychology Today Xitter to toot feed at Psych Today Unofficial Bot @PTUnofficialBot

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    #psychology #counseling #socialwork #psychotherapy @psychotherapist @psychotherapists @psychology @socialpsych @socialwork @psychiatry #mentalhealth #psychiatry #healthcare #depression #psychotherapist #RunnersHigh #Running #Marathon #Ultramarathon #EnduranceRunning #SportsScience #Neuroscience #Endocannabinoids #Anandamide #MentalWellness

  10. “Justice is the first virtue of social institutions, as truth is of systems of thought… Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override.”*…

    Jacques-Louis David, The Tennis Court Oath, 1790-4 (source)

    Stephen Colbert once observed that “reality has a well-known liberal bias.” And indeed, liberalism— the political/moral philosophy rooted in individual liberty, consent of the governed, and equality before the law– has been a major ideology through modern times… and, of course, the major ideology animating the founding of the United States.

    But as Easten European states turn to authoritarians, Western European nations wrestle with the rise of nationalist far-right parties, and the U.S. is “steered” by MAGA using Project 2025‘s “map,” there’s a concern that liberalism’s days may be past.

    Persuasion is running a series of essays on “Liberal Virtues and Values.”

    The series, made possible with the generous support of the John Templeton Foundation, will make the case that liberalism has its own distinctive set of virtues and values that are capable not only of responding to the dissatisfaction that drives authoritarianism, but also of restoring faith in liberalism as an ideology worth believing in—and defending—on its own terms.

    The latest installment is from Martin Gurri, who argues that Liberalism needs a new foundation (and that how we handle AI will matter fundamentally)…

    That liberal democracy is in a state of terminal decline I take to be beyond dispute. Like Alice in the rabbit hole, those of us who dwell in democratic societies suffer from a nauseating sense of falling without ever landing on solid ground. The usual suspects blamed for this tumble—populism, inequality, the economy—are mere surface symptoms of an internal breakdown. We have arrived at the conclusion of a world-historical cycle. Liberal democracy is the procedural embodiment of Enlightenment ideology—and after two centuries of dominance, that ideology has lost all purchase and stands utterly exhausted.

    Radical alternatives confront us. Either we reorient our system to post-Enlightenment principles or we risk staggering into the nihilist’s paradise I have called the Endarkenment.

    Enlightenment philosophers placed their faith in reason and science. These are purely critical disciplines: liberal propagandists wielded criticism like a scalpel to dissect conservative laggards and utopian revolutionaries alike. Once triumphant at the “end of history,” liberal democracy turned the knife on itself—a process of self-criticism and self-doubt that has shredded its own ideals to ribbons.

    The positive values inherited from the Enlightenment—equality, individualism, compassion—were always parasitic on Christianity. But Christianity, like all religions, has no place in a universe ruled by reason and science. Nietzsche long ago brought us the troubling news: the Christian God is dead. Oblivious to the implications of this calamity, liberal democracy kept marching like a cartoon character over the edge of the abyss, until the laws of moral gravity asserted themselves. So began the Great Fall.

    Criticism is a force for progress so long as there are blatant irrationalities, like slavery or Jim Crow discrimination, to overcome. But under the hammer of Enlightenment ideals, modern society has been flattened, centralized, and rationalized. Deprived of obvious superstitions to debunk and totalitarian rivals to defeat, liberal democracy has been revealed in all its internal contradictions.

    One such contradiction, I contend, pits the cherished principle of equality against the chosen few who actually practice reason and science: let’s call this the problem of the elites.

    A second contradiction finds freedom of the press and of opinion arrayed against the need to protect objective truth: call it the problem of information.

    Finally, freedom of worship and the life of the spirit collide head-on with the materialist criticism favored by Enlightenment ideology: the problem of meaning.

    Each of these contradictions could prove fatal to the democratic project, but none is insoluble, and the search for solutions offers an opportunity for renewal. While there are no guarantees, we could emerge from the crisis with a better understanding of the reach and limits of equality, a more transparent information sphere, and even, it may be, a rich infusion of the transcendental into everyday life…

    [Gurri unpacks each of those contradictions…]

    … So what is to be done?

    The first, obvious step is to move the question to the center of our shared conversations. The most capacious thinkers of the age should contemplate first principles and ultimate goals with at least as much intensity as they invest in Donald Trump or the latest economic report. There’s nothing artificial about this. Science and reason are necessary for modernity. Meaning and moral aspiration are necessary for humanity. A balance must be struck that preserves the one and gives full weight to the other.

    Materialism, we must understand, is a valuable perspective for science but not a realistic appraisal of the human condition. Scientists work as if on a geometric point, abstracted from nature and indifferent to its dispositions. In reality, however, we come from nature, we are of nature, and we are far from indifferent to our place in it. Our intuitions are internal to the system: humanity’s spiritual quest is, in every sense, nature reflecting on itself. One such intuition is agency—the belief that, at the crossroads, I am free to go right or left, and I alone make the choice. Another is faith in causation. These stances are irrational, or rather pre-rational, but without them liberal democracy as well as science itself would be impossible.

    In the end, materialism is self-defeating. To say, “I choose to be a materialist” is to fall into an absurd fallacy. Either our bodies, which consist of matter, obey unchanging laws, or the mind, transcending matter, is capable of choice. There can be no middle ground.

    Politics, in a metaphysical age, will resume its traditional place as a secondary activity—a means to an end. This will leave liberal democracy vulnerable to false prophets who are willing to trample on individual rights in pursuit of some apocalyptic scheme. The interesting question is whether the post-truth condition will make the peril greater or lesser. On the one hand, the lack of universal firewalls might make it easier for a fanatic to flood the system. Yet post-truth itself, I believe, is the strongest kind of firewall. In our fractured, eternally contested environment, the progress of any totalizing doctrine will be painfully slow. The quest for meaning and the struggle over frames of reference are, in the end, really one and the same.

    We have inherited a rich and evocative spiritual vocabulary, but it belongs to a worldview thousands of years old. “King of kings,” to cite just one example, should sound archaic in a democratic age. Can we awaken the scientific world to the spirit? Is it possible to sanctify our largely instrumental relations? This shouldn’t entail a belief in fairies and goblins, or even necessarily in religion. Any good empiricist will admit that the richest human lives are lived symbolically. Can we climb the symbolic ladder to the mountaintop, where meaning and modern humanity come harmoniously together—anchoring, it may be, a loftier understanding of equality and social life, and of the sanctity of truth?

    We won’t know until we try. Pessimism, let me suggest, is unwarranted. History moves in mysterious ways. We may be due for a second coming of historian Karl Jaspers’ “Axial Age”: preachers and philosophers who conceived a drastically updated transcendental vision, with the rational and the sacred, truth and meaning, reconciled with political freedom.

    For 200 years, we placed society under the sway of universal principles. That’s gone with the wind. We have entered an era of radical contingency, in which even truth is indeterminate. The natural tendency is to retreat to the certainties of the past—but there’s no going back. If we hope to preserve the gains from Enlightenment society, and resolve its many contradictions, we’ll have to do so within a new and wildly unstable conceptual framework.

    With the spell of the Enlightenment broken, liberal democracy will have to redefine what “created equal” means. This process could end in a rigid caste system, with the institutions in the hands of self-selected mandarins who wield the power of the state to impose their “solutions.” Preferably, and more likely given the thrust of the new technology, we’ll see a flattening of the institutions and the continued trampling by the public into the sacred spaces of politics and communication.

    Equality, however understood, will be forged in the will of the citizenry rather than granted by a benevolent God. That will make it contingent like everything else, and so liable to variation and in constant need of defense. And if perfect equality is an impossible dream, eternal inequality requires impossible discipline. The current elite class, already under enormous pressure, may lose its cohesion and melt into the impermanence of the age, divided among the various schools and sects and frames of reference.

    The structure of information will follow the definition of equality. The commanding heights will be control over AI. If AI development and deployment is a closed game, the elites could set themselves up as intermediaries in the oracle of an omniscient divinity. If AI is a competitive product, the public will gain the upper hand. In that case, we can expect a flowering of eccentric applications, the individualization of commerce and industry, and the final overthrow of the expert class. The information sphere will remain the mirror to our passions, divisions, and metaphysical longings. Freedom of speech, no longer “endowed by our Creator,” will become the battleground on which the question of equality is ultimately settled.

    Here I finally reveal myself in my true colors. I’m an analyst. My task is to describe reality, and that’s what this essay is about. But I also lead an active life inside the world that I’m describing—and I have preferences. I see equality as a factor of opportunity, law, and human dignity, not of perfect outcomes. I think truth emerges from examining a subject from a large number of perspectives, even those that may seem disturbing or false. I hope that my story—as a person, a father, a grandfather—connects to other stories in the past and will connect to more in the future, in a pattern that is not entirely devoid of meaning. And I believe fervently in liberal democracy, because—born in Cuba—I have tasted the alternative.

    The breakdown of Enlightenment ideology is only the latest challenge liberal democracy has faced in my lifetime. I’m not entitled, as an analyst, to downplay the perils ahead, but I’m allowed, as an American, to have faith that they will once again be overcome…

    Eminently worth reading in full: “The Search for a Post-Enlightenment Democracy”

    * John Rawls

    ###

    As we renew, we might send free-thinking birthday greetings to Henri-Benjamin Constant de Rebecque (or as he’s usually called, Benjamin Constant); he was born on this date in 1767. A French political thinker, activist, and writer on political theory and religion (whose work influenced, among many others, Sir Isaiah Berlin), Constant was a committed republican from 1795, backing the coup d’état of 18 Fructidor in1797, and the following one on 18 Brumaire, in 1799. He became the leader of the Liberal opposition in 1800, during the Consulate. Constant fell out with Napoleon, and had to flee (first to Switzerland, then to Saxony). Nonetheless, after his return to France, Constant sided with the Emperor during the Hundred Days, drafting the Charter of 1815. He became politically active again during the Bourbon Restoration and was elected to the Chamber of Deputies in 1818 (where he remained until his death in 1830). As the head of the Liberal opposition, known as Indépendants, Constant was one of the most notable orators in the Chamber, especially in his role as a proponent of the parliamentary system.

    Portrait of Constant by Hercule de Roche, c. 1820 (source) #authoritarianism #BenjaminConstant #culture #democracy #Elites #Enlightenment #FrenchHistory #history #illiberalism #information #liberalism #MartinGurri #meaning #moralPhilosophy #Napoleon #philosophy #politicalPhilosophy #religion
  11. Case of the day: Whoop v. Shenzhen Wonlex Technology

    The old Citgo sign. Bostonians will understand. Credit: Caleb Spicer (CC BY)

    The case of the day is Whoop, Inc. v. Shenzhen Wonlex Technology Co. (D. Mass. 2026). As you might guess from the case name, it’s an IP infringement case involving a Chinese defendant. Whoop sought a preliminary injunction. It made an emergency motion for leave to serve the Chinese defendant with process by email before the hearing on the motion for a preliminary injunction.

    The longtime Letters Blogatory view, now blessed by the federal appellate courts that have considered the question, is that you cannot serve process by email on a defendant in China whose address is known. The reason is that under the Service Convention, email service is permissible, if at all, only because it qualifies as service by postal channels.1 The Convention permits service by postal channels and certain other alternative methods, but only if the state of destination has not objected. But China has objected to all alternative methods of service. QED.

    The judge, without much discussion, agreed with the orthodox view. But Whoop pointed to Article 15 of the Convention, which provides:

    Notwithstanding the provisions of the preceding paragraphs the judge may order, in case of urgency, any provisional or protective measures.

    Okay, but what are the preceding paragraphs? They explain when a court can enter a judgment in cases where “a writ of summons or an equivalent document had to be transmitted abroad for the purpose of service, under the provisions of the present Convention, and the defendant has not appeared,” or in other words, when a court can enter a default judgment in cases where the Convention applies.

    Whoop argued that service of process by email is a “provisional or protective measure” that the court can authorize “in case of urgency.” There are courts that have taken that view. But the judge in today’s case (Judge Saylor, here in Massachusetts) disagreed, holding, correctly in my view, that Article 15 simply means that a court can order measures such as preliminary injunctions or temporary restraining orders, even if the court could not yet enter a default judgment. The purpose of the sentence Whoop relied on is simply to make it clear that there has to be a way for courts to act on applications for emergency relief even if they cannot enter a final judgment unless and until service of process has been effected.

    But that doesn’t mean Whoop was barred from seeking a preliminary injunction. It’s true that under the law of the forum, namely FRCP 65(a)(1), a preliminary injunction may issue only “on notice to the adverse party.” There is also, of course, a due process issue here. But notice is not service.

    Think twice before wading into this semantic morass. The Convention refers in English to “service,” but in French it refers to “signification” and to “notification.” I am not a civil law expert, but at a high level, signification is the more formal method of notification, executed by a judicial officer, and roughly equivalent to service of process, while notification is a broader term that reaches less formal methods of notifying a party of something.

    The judge’s view was that because giving notice of a motion for a preliminary injunction does not require service of process, and because email is adequate notice both under FRCP 65 and under the Due Process Clause, providing notice by email does not violate the Convention. As a practical matter, he has to be right. Otherwise it is hard to see how a US court could issue preliminary injunctions in cases where the defendant is in a state that has objected to service by alternate methods. But I am not so sure that getting to that conclusion is a simple matter under the Convention.

    Here is how Article 1 of the Convention, in English, defines the Convention’s scope:

    The present Convention shall apply in all cases, in civil or commercial matters, where there is occasion to transmit a judicial or extrajudicial document for service abroad.

    And here it is in French:

    La présente Convention est applicable, en matière civile ou commerciale, dans tous les cas où un acte judiciaire ou extrajudiciaire doit être transmis à l’étranger pour y être signifié ou notifié.

    The problem is that “service,” in English, should have the same meaning as “signification ou notification” in French. That is, it should not be limited to formal service of process. I have also written previously about the Convention’s reference to transmission of any “judicial or extrajudicial document” rather than simply to summonses in order to demonstrate that the Convention can’t easily be limited to service of process in the strict sense, as we conceive of it in American law.

    I don’t think there can be any real argument that a motion for a preliminary injunction, with the accompanying papers, is a “judicial document,” and that, at the beginning of a case, where a defendant abroad is not (yet) represented by US counsel, there is occasion to transmit the motion to the defendant abroad. So what is a court to do? One possibility is to look to Schlunk v. Volkswagen, 486 U.S. 694 (1988), which suggest that the Convention really is limited in its scope to service of process, though that solution is not persuasive for the reasons I’ve just given. Of course I acknowledge the discussion of the drafting history in Schlunk, but I have to say that it seems to me that the court’s view begs the question, because it seems to say that the use of the word service, or signification or notifcation, rather than delivery (remise), shows that the Convention means to refer to service of process. But the whole point is that signification and notification together apply to many more kinds of documents than just the kinds used to bring a defendant before the court. And that’s true if we consider the English word service without worrying about French. FRCP 4 governs service of the summons and complaint and explains the methods that can be used. FRCP 5 governs service of all other documents in a lawsuit and explains the methods that can be used. So even in a purely American context, focusing on the use of the word “service” doesn’t make the case.

    A better view, maybe, is to look at the “notwithstanding” language from Article 15, but in a different light than Whoop or the court considered it. The question shouldn’t be whether service of documents by email is a “provisional or protective measure,” but rather, whether a court’s power to grant provisional or protective measures necessarily implies the power to do the things that are necessary conditions precedent to granting those measures, for example, giving notice of the proceedings to the adverse party via a method that would not ordinarily be permissible under the Convention. I’m not sure that’s perfect, but it seems the most defensible way to get to the necessary conclusion: that even if the plaintiff will ultimately have to serve the defendant via the Chinese central authority, in case of urgency, it can get a preliminary injunction after giving notice in a less formal way.

    1. If service by email is not service via the postal channel, then China’s objection isn’t relevant, and the key point becomes the lack of any provision in the Convention that can fairly be read to authorize or permit service by email. ↩︎
    #China #Email #HagueServiceConvention
  12. DATE: October 25, 2026 at 02:00PM
    SOURCE: PSYPOST.ORG

    ** Research quality varies widely from fantastic to small exploratory studies. Please check research methods when conclusions are very important to you. **
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    TITLE: Young adults who fear rejection also tend to fear death more, psychology study finds

    URL: psypost.org/young-adults-who-f

    Young adults who are especially worried about rejection in their close relationships tend to report a greater fear of death, which in turn is linked to more symptoms of anxiety, depression, and other forms of distress, according to a new study published in Scientific Reports. The findings also suggest that for several types of symptoms, this link depends on whether a person views death as the complete end of their existence or as a transition to another state.

    Death anxiety refers to the worry, dread, or apprehension that comes from knowing that human life eventually ends. While it is normal to think about mortality from time to time, many psychologists now view persistent or poorly managed fear of death as a shared factor underlying many different mental health conditions. It can show up as panic or constant worry in anxiety disorders, feelings of hopelessness in depression, repetitive rituals aimed at preventing harm in obsessive-compulsive disorder, or extreme worry about physical sensations in somatic symptom disorders.

    These existential concerns often become especially prominent during emerging adulthood, the developmental period spanning the late teens and twenties. As young people build their independent identities and confront major life transitions, they frequently grapple with questions about meaning and mortality, with prior research showing that fear of death tends to peak during a person’s twenties.

    How well a young adult copes with the reality of mortality has been linked to their attachment style, which is the characteristic way a person relates to others in close relationships based on their internal sense of self-worth and their trust in other people. Psychologists often categorize adult attachment into four patterns: secure (positive view of both self and others), preoccupied (negative view of self, positive view of others), dismissing (positive view of self, negative view of others), and fearful (negative view of both self and others).

    People with a secure attachment style generally manage stress well and turn to loved ones for comfort. In contrast, those with insecure styles rely on less helpful strategies to regulate their emotions, and a 2025 meta-analysis of 18 studies found that adults with higher attachment anxiety or attachment avoidance consistently report a greater fear of death.

    Individuals with a preoccupied attachment style tend to experience high attachment anxiety, meaning they are overly sensitive to rejection and abandonment, which can amplify their distress when thinking about death. Those with a dismissing style exhibit high attachment avoidance, meaning they prize extreme independence and suppress their emotional needs, often trying to push thoughts of mortality out of their awareness.

    Beyond relationship patterns, how a person fundamentally defines death also shapes how they handle existential fear. In psychology, this belief is called the ontological representation of death, which captures what a person believes happens to their core identity when they die. Some people view death as total annihilation, meaning the absolute and permanent extinction of the self. Others view death as a passage, meaning a transition to another form of existence, whether through a literal afterlife or a symbolic legacy that allows some part of their identity to continue.

    The research, led by Alessandro Musetti, an associate professor of dynamic psychology in the Department of Humanities, Social Sciences and Cultural Industries at the University of Parma in Italy, examined how these relational and existential factors work together. Psychologists use the term internalizing symptoms for inward-directed problems such as depression, anxiety, obsessive thoughts, and unexplained physical complaints.

    “Death anxiety is increasingly recognized as a factor involved in many forms of psychological distress, including anxiety, depression, obsessive-compulsive symptoms, and somatic complaints,” Musetti told PsyPost. “However, we still know relatively little about why some people are more vulnerable to death anxiety than others, and why death anxiety seems to affect some individuals more strongly. We wanted to integrate attachment theory with existential psychology by examining whether attachment styles are linked to internalizing symptoms through death anxiety, and whether this process depends on how people fundamentally represent death, either as total annihilation or as a form of passage or continuity.”

    To investigate this, the researchers analyzed data from 640 Italian young adults between the ages of 18 and 22, with an average age of about 20.5 years. The sample was predominantly female (83.4 percent) and consisted mostly of students (62.7 percent) or working students (28.8 percent). In terms of religious views, 39.1 percent identified as agnostic, 30.6 percent as atheist, and 30.3 percent as religious believers.

    Participants, recruited through social media, completed a series of online questionnaires. To measure attachment styles, the researchers used the Relationship Questionnaire, which asks participants to rate on a 1-to-7 scale how well four short paragraphs describing secure, dismissing, preoccupied, and fearful attachment patterns apply to them. Death anxiety was measured using a 15-item true-or-false questionnaire that included statements like “I am very much afraid to die.”

    Participants also completed the Testoni Death Representation Scale, which uses six items rated on a 1-to-5 scale to determine the degree to which a person views death as a passage versus definitive annihilation. Finally, the researchers assessed four types of internalizing mental health symptoms over the prior two weeks: depression, anxiety, somatic symptoms (such as unexplained physical aches and pains), and obsessive-compulsive symptoms (repetitive unpleasant thoughts or urges).

    The researchers used a statistical technique called conditional process analysis, which tests whether an indirect pathway between two variables changes depending on a third factor, while controlling for gender. In the initial look at how attachment related to fear of mortality, participants scored an average of 9.31 out of 15 on the death anxiety scale. Higher scores on preoccupied attachment were associated with higher death anxiety, whereas higher scores on dismissing attachment were associated with lower reported death anxiety.

    Secure and fearful attachment styles were not linked to death anxiety once all four styles were considered together. The finding for dismissing attachment differs from the 2025 meta-analysis described earlier, which linked attachment avoidance to greater fear of death. The authors suggest that people with a dismissing style may push death-related thoughts out of awareness rather than feel less threatened by mortality.

    When looking at how death anxiety connected to mental health, the researchers found that a participant’s view of death played a moderating role for three of the four symptom categories. Death anxiety was linked to worse anxiety, obsessive-compulsive, and somatic symptoms, but only among young adults who strongly viewed death as total annihilation. For participants who viewed death as a passage to another state of existence, higher death anxiety was not linked to higher levels of these three symptom types.

    Consequently, the indirect pathways linking attachment styles to these three symptoms operated only among those holding annihilation beliefs. For young adults who believed death is the complete end of existence, having a preoccupied attachment style was indirectly linked to greater anxiety, obsessive-compulsive, and somatic symptoms through heightened death anxiety.

    Among those same annihilation-believing participants, by contrast, a dismissing attachment style had a negative indirect association with anxiety, obsessive-compulsive, and somatic symptoms because these individuals reported lower death anxiety. However, the authors caution against interpreting a dismissing attachment style as psychologically healthy. When looking at direct relationships outside of the death anxiety pathway, dismissing attachment was directly linked to higher levels of unexplained somatic symptoms, which the authors suggest may indicate that suppressing emotions and relationship needs can contribute to physical complaints even when conscious fear of death is kept at bay.

    Depression followed a different pattern than the other three mental health domains. Whether a participant viewed death as total annihilation or as a passage did not alter the link between death anxiety and depressive symptoms. Instead, preoccupied attachment was indirectly associated with greater depressive symptoms through increased death anxiety across the board, regardless of what the person believed happens after death. Additionally, preoccupied and fearful attachment styles were directly linked to worse symptoms in all four mental health categories, while secure attachment was directly associated with lower depression and anxiety.

    “Our findings suggest that psychological distress is influenced not only by how people relate to others, but also by how they make sense of their own mortality,” Musetti explained. “At the same time, the way people understand death appears to matter: when death is experienced as the complete end of personal existence, death anxiety seems more strongly connected to several forms of psychological distress.”

    “One finding that surprised us was that the ontological representation of death mattered for anxiety, obsessive-compulsive, and somatic symptoms, but not for depressive symptoms,” Musetti noted. “This suggests that depression may be connected to existential concerns through somewhat different mechanisms than other forms of psychological distress.”

    The findings are consistent with research by Musetti and colleagues covered by PsyPost in 2025, which found that death anxiety and feelings of relational disconnectedness helped explain the link between attachment anxiety and problematic social media use. Both studies indicate that fear of mortality helps explain how insecure attachment is linked to psychological difficulties, though the earlier study focused on problematic social media habits across a wide adult age range while the new research examined internalizing mental health symptoms in young adults.

    The depression results also align with a study covered by PsyPost in 2023, which examined broader existential anxiety and meaning in life among adult mental health professionals rather than death anxiety and attachment styles in emerging adults, and similarly found that existential anxiety helped explain the link between lower meaning in life and more severe depressive symptoms.

    Musetti pointed out that the statistical relationships uncovered in the study should be kept in perspective. “The effects were statistically significant but generally modest in magnitude, which is common when studying complex psychological phenomena,” he said. “We are not suggesting that attachment style or death anxiety alone determine mental health outcomes. Rather, our findings indicate that existential concerns may be one piece of a broader psychological puzzle that includes relational experiences, emotional regulation, personality, and social context.”

    As with all research, there are some caveats to consider when interpreting these findings. Because all the survey data were collected at a single point in time, the study cannot establish cause and effect. While psychological theory suggests that attachment patterns develop early and shape later fears and symptoms, it is also possible that experiencing depression or anxiety makes a young person feel more insecure in their relationships or more frightened of dying.

    “A key caveat is that this was a cross-sectional study,” Musetti emphasized. “The findings identify associations that are consistent with a theoretically grounded model, but longitudinal research is needed to clarify causal pathways. Additionally, representing death as a passage should not be interpreted simply as being religious. The construct we studied concerns a person’s fundamental understanding of what happens to the self after death and cannot be reduced to religious affiliation alone.”

    There are a few other limitations to keep in mind. Over 83 percent of the participants were young Italian women, and most were students, meaning the results may not generalize equally to men, older adults, or people from different cultural and religious backgrounds where views on death and the afterlife differ. Participants were recruited through social media and word of mouth rather than randomly selected, and the authors note that mediation analyses based on a single time point can overstate indirect pathways. In addition, the researchers relied on brief self-report screening tools rather than clinical interviews, and the two-item measures for depression and somatic symptoms showed only modest internal consistency.

    Future studies could track diverse groups of young people over several years to confirm the order in which attachment insecurities, existential beliefs, and mental health symptoms develop. The authors suggest, though this was not tested, that clinicians working with young adults who have a preoccupied attachment style and view death as total annihilation might combine relationship-focused therapy with existential approaches that help build a sense of meaning and continuity, as long as such approaches respect a person’s own worldview.

    “One important next step is to examine these relationships longitudinally to better understand how attachment, death anxiety, and psychological symptoms influence one another over time,” Musetti added. “We are also interested in studying whether similar processes operate across different age groups and cultural contexts, since beliefs about death are deeply shaped by culture and life experience.”

    The study, “Adult Attachment, Death Anxiety, Representation of Death, and Depression, Anxiety, Obsessive-compulsive, and Somatic Symptoms in Emerging Adulthood: A Moderated Mediation Model,” was authored by Alessandro Musetti, Andrea Zagaria, Vittorio Lenzo, Gianluca Santoro, and Adriano Schimmenti.

    URL: psypost.org/young-adults-who-f

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