Biomarker of Psychopathy
Biomarker of Psychopathy
Real Jiwasa as a Biomarker of Social Psychopathology
When empathy can be simulated, but real belonging must appear in the body, the group, the decision, and the territory
Empathy can be discourse.
Jiwasa must appear in the body, the group, the decision, and the territory.
This text is a scientific-political trial balloon. It exists to disturb researchers, neuroscientists, psychologists, educators, jurists, economists, politicians, and social scientists.
The disruptive question is:
is society using empathy as a weak biomarker, while social psychopathology learns how to perform empathy?
The word “psychopathy” draws attention. It creates scandal. It enters algorithms. But here it must be used with extreme care. The proposal is not to diagnose people, children, adolescents, influencers, entrepreneurs, or politicians. The proposal is to investigate social systems that reward low collective perception, simulated empathy, attention capture, manipulation of belonging, and the use of others as resources.
The problem is not only the individual.
The problem is the bubble that transforms difficulty with belonging into social power.
Many people learn the language of empathy. They learn the right phrase. The right smile. The right video. The right gesture. They learn to speak about family, faith, people, freedom, mental health, entrepreneurship, patriotism, and success. They learn to appear close. They learn to perform care. They learn to convert attention into followers.
But Real Jiwasa is something else.
Real Jiwasa is the “we” that appears when the group needs to reorganize itself in the face of the unexpected. When the rule changes. When leadership needs to circulate. When someone is left behind. When profit enters into conflict with care. When public image enters into conflict with the truth of the Body-Territory. When the territory asks for protection.
Empathy can be trained as a mask.
Jiwasa must appear as living behavior.
Here a hard provocation is born:
social psychopathology seems to hide behind performative empathy in the same way that CPFs of predatory exploiters hide behind CNPJs, funds, trusts, holdings, and opaque legal structures.
In both cases, there is a mask.
In the individual, the mask may be the smile, the discourse of care, the empathetic phrase, the digital character, the speech about family, freedom, faith, people, or mental health.
In the economy, the mask may be the CNPJ, the fund, the trust, the holding, the corporate chain, the contract, the spokesperson, the ESG report, or the institutional advertisement.
In both cases, the problem appears when the beautiful form protects a center of capture.
Performative empathy hides low fusion with the collective.
The predatory CNPJ hides the CPF that profits from the damage.
That is why the scientific and constitutional question needs to be the same:
who is behind the mask?
Who decides?
Who profits?
Who captures?
Who pays the cost?
Who feels the damage?
Who returns life to the Body-Territory?
The biomarker of Real Jiwasa is born precisely to cross through this mask. It does not ask only whether the person knows how to speak about empathy. It asks whether the body, the group, the decision, and the territory improve when that person exercises influence.
For this reason, the biomarker of social psychopathology should not measure only whether someone recognizes emotion on another person’s face, answers an empathy questionnaire, or repeats an organization’s values. That can fail. A person with high social intelligence may understand the rule of empathy and use it to manipulate.
The new question is:
can this person functionally merge with the collective without capturing the collective?
This is where the major attack currently happening inside digital bubbles enters.
Individuals with low self-esteem, low perception of collective sense, difficulty perceiving Real Jiwasa even within their own families, and an intense desire for recognition may have their attention time hijacked by online games, social networks, livestreams, rankings, rewards, likes, followers, disputes, micro-victories, and algorithms.
The digital bubble offers artificial belonging.
It gives rules.
It gives missions.
It gives enemies.
It gives rankings.
It gives rewards.
It gives language.
It gives avatars.
It gives tribe.
It gives stage.
It gives a feeling of mastery.
A person who may not feel the natural Jiwasa of the human group very well can perfectly master the artificial Jiwasa of the platform.
They learn the rules of the bubble.
They learn the time that generates engagement.
They learn the word that polarizes.
They learn the clip that goes viral.
They learn the fear that holds attention.
They learn the anger that generates comments.
They learn the enemy that unites.
They learn the meme that captures.
They learn the body that performs.
They learn the character that sells.
And then they begin to influence children and adolescents.
This is the scandal.
Society may be handing over the affective, political, bodily, and collective formation of new generations to influencers shaped by digital bubbles, and not by Real Jiwasa.
Digital influence is not only communication.
Digital influence is occupation of attention time.
And in a Sovereign Brazil, attention time has value.
If the Body-Territory is the indivisible part of the State, then every Brazilian Body-Territory is a co-proprietary part of national sovereignty. DREX Citizen, in this sense, is not a favor, aid, or State charity. It is State yield distributed to the Body-Territory. It is the return of a constitutional right belonging to those who participate in the common property of the State, public goods, public currency, national data, biomes, and collective infrastructure.
DREX Citizen is the constitutional yield of the Body-Territory.
And if the State recognizes every Body-Territory as a co-proprietary part of Brazil, then it also needs to recognize that attention is territory. Attention is neural energy. Attention is life time. Attention is the formation of desire. Attention is an entry point into consumption, voting, self-esteem, imitation, belonging, radicalization, and care.
Whoever captures attention captures the future.
Today, platforms and gaming companies extract attention time as if this time were free. But this time comes from real bodies. It comes from children, adolescents, young people, families, schools, sleep, movement, reading, coexistence, silence, creativity, and territorial perception.
If the State returns DREX Citizen as the constitutional yield of the Body-Territory, then it can also require public, auditable, aggregated, and protected reports on the consumption of attention time in online games and social networks.
The charge should not be against the child.
The charge should be against the company that profits from attention time.
This point is fundamental.
The proposal is not to surveil individuals. It is not to punish adolescents. It is not to persecute gamers. It is not to criminalize social networks. It is not to end technology. The proposal is to create informational sovereignty: aggregated reports, data protection, independent auditing, algorithmic transparency, limits on manipulation, protection of childhood, and public contribution proportional to captured attention time.
Child and adolescent attention needs to become constitutional responsibility.
The Brazilian State could create a Public Contribution on the Intensive Economic Use of Attention Time when platforms and games exceed certain levels of capture, especially among children and adolescents. This contribution would fund mental health, schools, sports, culture, sleep, coexistence, research, public neurotechnology, digital literacy, and the formation of Real Jiwasa.
In simple language:
whoever profits from the attention of the Body-Territory needs to return life to the Body-Territory.
Here a new experimental proposal is born.
How can we distinguish Real Jiwasa, false Jiwasa, and the digital bubble?
The answer is not in discourse. It is in collective games with unknown norms.
When the rules are clear, many people perform well. People with difficulty feeling collectives may memorize social norms, just as many autistic people use explicit rules to participate better and protect themselves. This must be respected. Following rules can be a legitimate strategy of belonging.
The true test appears when the environment changes.
When the rule is not ready.
When the group needs to discover together.
When leadership needs to rotate.
When the quietest person knows more.
When personal profit needs to yield to collective care.
When someone vulnerable needs to be protected.
When the territory enters the decision.
When the digital bubble loses control of the narrative.
Real Jiwasa appears in these moments.
For this reason, researchers could create experiments with groups, games, and environments with partially unknown norms. Measure behavior, speech, leadership exchange, listening time, information distribution, care for the vulnerable, reaction to loss of advantage, decision-making in the face of territorial damage, and capacity to repair mistakes.
And measure the body alongside this.
EEG.
fNIRS.
HRV/RMSSD.
Respiration.
GSR.
Eye-tracking.
EMG.
Hyperscanning.
Social network analysis.
Language analysis.
Digital attention mapping.
The hypothesis:
Real Jiwasa appears when body, group, decision, and territory reorganize to protect the common.
False Jiwasa appears when the person uses collective language, but preserves a fixed focus on profit, image, power, domination, engagement, or personal advantage.
The digital bubble appears when belonging is replaced by algorithmic rule, common enemy, fast reward, and attention capture.
This is the current battlefield:
DNA bubbles with true Jiwasa against digital bubbles of capture.
And also against DNA bubbles with false Jiwasa: human groups that appear collective, but function as machines of capture, marketing sects, parties of obedience, companies of exploitation, communities of hatred, or networks of predatory influence.
The Body-Territory Constitution needs to touch this point.
Article 1-B — The Body-Territory shall be recognized as an indivisible part of the Brazilian State, holder of co-proprietary participation in national sovereignty, public goods, public currency, national data, biomes, collective infrastructure, and the economic life of the country.
In simple language: every Body-Territory is a living and co-proprietary part of the State.
Article 164-J — DREX Citizen shall be recognized as constitutional yield distributed to Brazilian Body-Territories, due to their indivisible participation in sovereignty, in the common property of the State, in public goods, in national data, in public currency, in biomes, in collective infrastructure, and in the economic life of the country.
In simple language: DREX Citizen is the return of a right, not a favor from the State.
Article 6-K — Human attention, especially that of children and adolescents, shall be recognized as a sensitive dimension of the Body-Territory, and the State shall protect attention time, sleep, coexistence, mental health, education, bodily movement, cultural fruition, and the formation of belonging.
In simple language: attention is life.
Article 6-L — Digital platforms, social networks, online games, and algorithmic systems that capture attention time from Brazilian citizens shall provide public, aggregated, auditable, and privacy-protected reports, indicating usage time, age groups, engagement patterns, reward mechanisms, exposure to risk content, and impacts on health, education, and coexistence.
In simple language: whoever captures attention needs to show the size of the capture.
Article 6-M — A public contribution shall be instituted on the intensive economic exploitation of attention time, aimed at funding mental health, digital education, sports, culture, science, childhood protection, public neurotechnology research, and the formation of Real Jiwasa.
In simple language: whoever profits from attention needs to return care.
Article 205-B — Brazilian education shall promote formation in Real Jiwasa, including cooperation, rotating leadership, bodily perception, territorial care, critical reading of algorithms, protection against digital bubbles, healthy use of games and social networks, conflict resolution, and collective responsibility.
In simple language: school needs to teach how to perceive the living collective.
Article 220-A — Digital communication shall observe the protection of the Body-Territory, with algorithmic transparency, auditing of recommendation systems, protection of children and adolescents, combating affective manipulation, traceability of political advertising, and limits on the predatory exploitation of attention time.
In simple language: the algorithm must also answer to Brazil.
The title “Biomarker of Psychopathy” serves as provocation.
But serious research should speak of biomarkers of Real Jiwasa, false Jiwasa, and social psychopathology.
The focus is to leave moral diagnosis behind and enter experimental design.
Who simulates empathy?
Who cares when they lose advantage?
Who changes when the group changes?
Who accepts rotating leadership?
Who protects the vulnerable?
Who perceives the territory?
Who gives information to the collective?
Who remains trapped in the bubble?
Who transforms attention into care?
Who transforms attention into capture?
Who hides behind the empathetic mask?
Who hides behind the legal mask?
Who returns life to the Body-Territory?
This blog is an invitation.
A trial balloon.
A provocation for political researchers, neuroscientists, psychologists, educators, economists, jurists, and social scientists to open disruptive questions and avant-garde experiments.
The current war is not only between right and left.
It is between Body-Territory and abstraction.
Between Real Jiwasa and digital bubble.
Between sovereign attention and hijacked attention.
Between living belonging and artificial engagement.
Between the constitutional yield of the Body-Territory and private profit extracted from attention time.
Between performative empathy and real care.
Between hidden CPF and visible responsibility.
Between collectives that care and systems that capture.
Empathy can be discourse.
Jiwasa must appear in the body, the group, the decision, and the territory.
And now we add:
attention is also territory.
Whoever captures attention captures sovereignty.
Whoever returns attention to the Body-Territory returns Brazil to Brazil.
References and Foundations for Further Development
WHO / ICD-11 — definition of gaming disorder as a pattern of gaming behavior with impaired control, increasing priority given to gaming, and continuation despite negative consequences.
U.S. Surgeon General Advisory, 2023 — warning on social media and youth mental health, intense use among adolescents, and the need for safety standards.
American Psychological Association, 2023 — recommendations on adolescent social media use, screening for problematic use, and digital literacy.
Brazilian General Data Protection Law — protection of personal data, including in digital environments.
Brazilian Child and Adolescent Statute — full protection of children and adolescents.
Law No. 15,211/2025 — protection of children and adolescents in digital environments.
Central Bank of Brazil — Drex, Pix, Brazilian digital currency, public payment infrastructure, and financial innovation.
Shukla et al., 2025 — systematic review and meta-analysis on cognitive and affective empathy in Dark Triad traits.
Duradoni et al., 2023 — review on cognitive empathy and the Dark Triad, suggesting that mind-reading abilities may coexist with manipulative strategies.
Campos et al., 2023 — study distinguishing cognitive empathy, affective empathy, psychopathy, and interoception.
Burghart et al., 2024 — meta-analysis on executive functions in psychopathy, indicating that executive deficits are not a uniform central feature of psychopathy.
Research on EEG/fNIRS hyperscanning — studies on inter-brain synchrony, cooperation, leadership, communication, and real social interaction.
Antonio Damasio — body, feeling, decision, homeostasis, and consciousness.
Elinor Ostrom — governance of the commons.
Alfredo Pereira Jr. — Triple-Aspect Monism.
BrainLatam2026 — trial balloon for researchers to open disruptive questions on Real Jiwasa, digital bubbles, Body-Territory, constitutional yield of the Body-Territory, and sovereignty of attention.
Constitución Cuerpo-Territorio
Del CNPJ predatorio a la empresa de alto valor agregado
From Predatory CNPJ to High-Value-Added Company
Do CNPJ predatório à empresa de alto valor agregado
Bosque en pie, ciudadano de pie
Standing Forest, Standing Citizen
Housing, Water, and Electricity
DREX Ciudadano en el Nuevo Mundo
El secuestro del Estado por quienes sienten poco el bien común
The Capture of the State by Those Who Feel Little of the Common Good
O sequestro do Estado por quem sente pouco o bem comum
Jiwasa - cuando La Gente siente el Estado dentro del Cuerpo-Territorio
Jiwasa - When WE Feel the State Within the Body-Territory
Jiwasa - quando A Gente sente o Estado dentro do Corpo-Território
Podemos mejorar nuestra Constitución
We Can Improve Our Constitution
A gente pode melhorar nossa Constituição
***
Nova Constituição Decolonial Brasileira
Presidenta Senadora Deputada
#NovoMundo
#Brasil
#Decolonial
#Eleicoes2026
#Presidenta
#Senadora
#Deputada
#Deputada
#CongressoNacional
#VotoConsciente
#ReformaConstitucional
#ConstituicaoCorpoTerritorio
#DREXCidadao
#CBDCdeVarejo
#SoberaniaPopular
#PIX
#Drex
