By developing minimally the "Principle of conservation of the affect" and publishing it, we have the conviction that it shall become a starting point for many doctoral theses in different social and humanities areas; all of them shall contribute to comprising neurohumanism. Some proposed lines of research would be:


The "Principle of conservation of the affect", as a model, unveils the neuronal algorithm. This will allow the neuronal decision-making mechanism to be understood (signalling). In turn it would explain, in an aggregate fashion, how decisions are made in the human brain.

This principle helps to link and lend consistency to research that apparently can seem contradictory.

It is a model that would allow us to predict how the brain functions and guide the research in an efficient and profitable manner, as has been the case with particle physics.

Read “A Brain to Love” in Books.


This model provides us with a new classification of emotions according to their contribution to the conservation of the affect. It presents a plastic and dynamic vision of emotions. The same emotion can contribute to learning or emotional unlearning.

It would expand, and contribute greater light to, emotional intelligence (according to Salover and Mayer) describing what behaviours contribute to its development and which ones inhibit it. In turn, it would mark a clear distinction between intelligence and skills.

View "El éxito afectivo” in Books



Clearly distinguishing emotions from love allows us to select our interpersonal relationships and strengthen affective links.

Our children’s maturity is reached by acquiring emotional intelligence, which, in turn, is the fruit of the emotional development of their parents, grandparents… and educators.

See “El éxito afectivo” in Books.


Neuronal reversibility and irreversibility will allow the scientific grounds for decision-making in business actions to be established. This would permit us to distinguish when they entail learning or unlearning for the organisation.

The "Principle of conservation of the affect" in turn will allow the sustainability of decisions and their trends to be evaluated.



What happens in the brain is happening outside it. Which is why this model is also capable of describing social dynamism, whether with learning or without it and to explain for instance: conflict, social exclusion, suicide, etc.

A very relevant aspect is how social control is based on affectivity. Could it respond to the question: is social control interchangeable with a society’s productivity and creativity?



The theory of games in their various manifestations (Bertran, Cournot, Stratelberg, collusion, oligopoly, Nash...) could be formulated in a single model and see their effect on neurons. They could also answer the question: What do such games contribute: learning or unlearning?

The market forces, or the “invisible hand” mentioned by Adam Smith, are phenomena that could be explained through aggregate affectivity.  By generalising and parameterising the Coase Theorem we could demonstrate that affectivity as aggregation, is a "global public good". 


 Interpersonal relationships are registered in the natural framework of things and they also influence the natural environment.  Emotional learning and unlearning have different effects on a natural ecosystem. Human action expands the concept of ecology leading the way to affective ecosystems.

The concept of an affective ecosystem proposes that the environment and distribution of wealth are linked. The deterioration of the environment and poverty would be two sides of the same coin.


Does the ethical brain exist? Production, marketing and other activities inherent to the business action are not an exclusively technical process.  Seen from the perspective of affective motivation, they would not only interlink with ethics but also with neurology, since they lead to clearly distinguished neuronal configuration.


What is inherently human? Studying human action by associating it with neuronal reversibility would allow us to delimit a clear boundary between that which is animal, and that which is human, and also to explain irrationality.  Only then is freedom unveiled as something essential to human identity.

What does it mean to be human; what is the purpose and why?  This could be answered and it would make a lot of sense within the concept of the affective ecosystem.