“具身”涵义的理论辨析

“具身”是当代心理学和认知科学领域的热门话题, 其基本涵义是指认知对身体的依赖性。经典认知科学主张“非具身”, 认为认知是一种信息的表征与加工, 从本质上讲与承载它的身体无关。“弱具身”强调了认知对身体的依赖性, 但是却保留了认知的计算和表征功能。“强具身”则极力主张认知是被身体作用于世界的活动塑造出来的, 身体的特殊细节造就了认知的特殊性。在怎样理解“具身”方面, 存在着不同的解释。从本文作者的观点来看, 具身的性质和特征表现在4个方面：(1)身体参与了认知, 影响了思维、判断、态度和情绪等心智过程。(2)我们对于客观世界的知觉依赖于身体作用于世界的活动, 身体的活动影响着关于客观世界表象的形成。(3)意义源于身体, 抽象的意义有着身体感觉—运动系统的基础。(4)身体的不同倾向于造就不同的思维和认识方式。有关具身的研究将从理论和实践两个层面对心理学产生冲击。     

具身认知:身体主题在心身关系研究中的回归

上世纪80年代以来,随着经典认知研究的步履维艰,认知研究逐渐显示出具身化的特点。具身认知是第二代认知科学的代表,它强调身体在认知形成中的重要性,认为身体对认知有限制、分配和调节作用,并具有与经典认知不同的运动观。近年来研究者们以实验手段力求为具身认知的存在提供证据,着力考察认知与身体感知运动状态的相互影响。具身认知理论在认知构建、生态效度等方面具有自己的优势,但目前具身认知还是一个新兴的研究领域,有待进一步的深入探讨。     

RELIGION IS EASY,BUT SCIENCE IS HARD … UNDERSTANDING McCAULEY'S THESIS

Robert N. McCauley's new book Why Religion Is Natural and Science Is Not (2011) presents a new paradigm for investigating the relationship between science and religion by exploring the cognitive foundations of religious belief and scientific knowledge. McCauley's contention is that many of the differences and disagreements regarding religion and science are the product of distinct features of human cognition that process these two domains of knowledge very differently. McCauley's thesis provides valuable insights into this relationship while not necessarily leading to a dismissive view of theology or religious belief. His paradigm allows the research lens to focus on cognitive differences in processing scientific versus religious information and the important role of automatic, unconscious, and intuitive cognitive processes in understanding both the natural and supernatural worlds.     

对话心智与身体：具身认知的内感受研究转向

具身认知观念试图强调心智是根植于身体的,身体经验会对认知过程产生重要影响。但对于心智与身体的对话是如何进行的？身体通过何种渠道如何影响心智？等问题困扰着具身认知的支持者。传统的具身认知研究遭遇可重复性危机,身体状态改变影响高级认知的结论受到质疑。近年来,越来越多的证据表明内感受与身体表征、具身情绪以及社会认知等存在着密切的联系,因而内感受很有可能在身体加工和高级认知过程中起着重要的调节作用。     

重要还是笨重?——概念表征对重量具身效应的影响

本研究考察在"重量-重要性"和"重量-灵活性"两种情境下重量具身效应的表现,进而探讨概念表征对具身效应所产生的影响。实验结果表明,在"重量-重要性"情境下,被试认为重鼠标的价格显著大于轻鼠标的价格,并且更容易将重鼠标与高价值货币,轻鼠标与低价值货币建立联系,表现为经典的"重量-重要性"具身效应;而在"重量-灵活性"情境下,被试认为重鼠标的价格显著小于轻鼠标的价格,并且鼠标重量与高低价值货币之间的联系并没有明显倾向性,重量具身效应出现明显变化。研究结果表明,重量具身效应受概念表征的显著影响,该效应的表现不仅取决于对客体重量的经验,更取决于主体如何对重量感进行认知表征。。     

具身视角下的社会认知

摘 要：由于第一代认知科学存在着身心剥离的缺憾,具身化作为第二代认知科学的主要特征得到研究者的广泛关注,并且得到了来自神经科学领域的支持。随着研究的深入,具身学派提出,社会认知是否也应是具身的。现有研究发现具身性对个体评价、反应速度、言语理解、人际交往等方面都有不小的作用。但上述以身体模拟为主的证据仍不足以证明社会认知是具身的,具身学派还需解决诸如明确具身的定义、实验论证、明显区别于传统认知观等问题。     

具身框架下的自我研究

具身认知理论主张自我认知是机体与环境的互动过程,基于具身认知的身体生物学特点、活动特征及自我身体表征等方面的实证性研究,不断明晰了自我经验中具身的重要作用.这些研究弥补了传统心理学关于自我-世界之间身心交互性研究的不足.具身认知作为自我认知的一种新兴解释视角,在自我研究上存在一些局限性,主要涉及具身化的对称性、双向性、自动化,以及自我研究的定性等问题.自我的具身研究应结合建构水平理论和隐喻理论来思考认知加工机制问题,并吸纳进化动机以及文化假说等观点的解释力度.     

镜像神经元:认知具身性的神经生物学证据

传统认知心理学认为认知类似于计算机对抽象符号的加工和运算,这种观点支持了身心二元论。但是近年来兴起的具身认知运动却否定了这一观点的合理性。具身认知认为认知是身体与世界互动的结果,是身体的感觉-运动系统作用于世界而塑造出来的。认知是具身的,离不开身体的构造和感觉运动系统的作用。镜像神经元的发现支持了认知的具身特征,为认知的具身性提供了神经生物学的证据。     

EMBODIED COGNITION AND RELIGION

It is argued that there are good scientific grounds for accepting that cognition functions in a way that reflects embodiment. This represents a more holistic, systemic way of thinking about human beings, and contributes to the coordination of scientific assumptions about mind and body with those of the faith traditions, moving us beyond sterile debates about reductionism. It has been claimed by Francisco Varela and others that there is an affinity between Buddhism and embodied cognition, though it is argued here that they are less closely aligned than is sometimes assumed. Embodied cognition also accords well with the holistic strand of thinking about human nature in Judeo‐Christian thinking. While accepting the persuasiveness of the general case for cognition being embodied it is suggested here that some forms of cognition are more embodied than others, and that it may be one of the distinctive features of humans that they have developed a capacity for relatively nonembodied forms of cognition.     

认知与身体:理论心理学的视角

文章站在理论心理学的立场,从具身的维度,探讨了认知与身体的可能关系。文章指出,自古希腊以来的西方文化中,二元论思想一直占据主导地位。柏拉图是二元论思想的最早代表,笛卡尔从认识论上确证了心、物二元世界的存在。传统认知心理学承袭了身心分离的二元论传统,视心智为独立于身体感觉运动系统的抽象符号信息加工。但是具身认知的兴起对二元论提出了挑战。从具身的维度来看,认知是身体的认知,身体是认知的主体。认知在以下三个方面表现出对身体的依赖性:a.身体限制着认知的特征与范围。有机体的身体结构、身体的活动能力限制了认知表征的性质和内容;b.身体不仅限制着认知加工,而且可以作为认知加工的一个组成部分,在大脑和身体之间分配认知任务,发挥着一种类似于分销商的作用;c.身体调节着认知,影响着思维、判断、情绪和动机等心智过程。上述事实说明,身心并非对立的二元,而是一体,身体与环境的互动造就了心智和认知。心智、身体、环境是一体化过程。     

How are religious concepts created? A form of cognition and its effects

Science that needs logical demonstration has failed to eliminate religious concepts. It is as if they have own validity that cannot be broken by scientific knowledge we trust the most at present. In this paper, I will attempt to establish a new cognitive theory to help explain the basis of belief in religious concepts. This form of cognition will be named simply unifying-induction or unifying-inductive cognition. As illustrations, I will consider some typical religious discourses involving concepts such as “all-in-one” or “one is everything.” It is these typically religious discourses that science has not been able to easily sweep away by its logical scientific proofs. In the end, although we perhaps cannot know if the religious beings such as gods really exist or not, we may understand these concepts are very the creation of human cognition. It also has important implications for other disciplines such as robotics, developmental psychology, cognitive archaeology, the history of science, the study of religion and so on.     

How Children and Adults Represent God's Mind

For centuries, humans have contemplated the minds of gods. Research on religious cognition is spread across sub‐disciplines, making it difficult to gain a complete understanding of how people reason about gods' minds. We integrate approaches from cognitive, developmental, and social psychology and neuroscience to illuminate the origins of religious cognition. First, we show that although adults explicitly discriminate supernatural minds from human minds, their implicit responses reveal far less discrimination. Next, we demonstrate that children's religious cognition often matches adults' implicit responses, revealing anthropomorphic notions of God's mind. Together, data from children and adults suggest the intuitive nature of perceiving God's mind as human‐like. We then propose three complementary explanations for why anthropomorphism persists in adulthood, suggesting that anthropomorphism may be (a) an instance of the anchoring and adjustment heuristic; (b) a reflection of early testimony; and/or (c) an evolutionary byproduct.     

影响时空隐喻理解中时间运动视角选择的因素

“自我动”和“时间动”在时空隐喻中常被用来表征时间的运动方式, 代表了人们理解个体与时间相对运动的不同视角。大量研究已证实这两种时间运动视角存在心理现实性。人们对时间运动视角的选择受到空间运动经验、情绪、语言与文化、个体差异等具身因素的影响, 反映了时空隐喻理解中视角选择的灵活性。时间运动视角选择的相关研究不仅有助于我们深入认识语言与思维、情感、运动经验等之间的关系, 同时也为具身认知理论提供了进一步的实验证据。     

生成认知：理论基础与实践走向

生成认知是具身认知思潮中的一个新取向。它主张认知是通过身体活动“生成的” (enacted)。认知的起点不是一个怎样精确表征世界的信息加工问题, 而是行动者在情境中怎样利用知觉来指导自己的行动。认知不是通过精确的心理表征“恢复”世界, 而是通过知觉引导的行动“生成”或“造就”一个自己的世界。认知是具身的行动, 认知结构形成于经常和反复出现的感觉运动模式, 与身体构造和身体活动具有深刻连续性。梅洛·庞蒂的身体现象学对生成认知具有深刻影响。同时, 詹姆斯、杜威等人的实用主义哲学对于实践行动的强调也深刻影响了生成认知。这种认知观强调了“行动”对心智的意义, 引发许多争议, 也促进了心理学研究范式的转变。     

Cognitive Science: What One Needs to Know

Cognitive science is a new paradigm that informs and involves several disciplines, including artificial intelligence, neuroscience, cognitive psychology, cognitive ethology, and the philosophy of mind. Cognitive science studies the mind as an information processor, with the computer often operating as a metaphor for the operations of the mind. Developments in the cognitive sciences stand to affect tremendously how we think of the mind and, consequently, how we think of theological and religious claims that concern the human subject. The unity of self, claims of human uniqueness, the relation of mind and body, human nature, and the personal agency of God are all areas of religious import in which the cognitive sciences need to be taken into account.     

FROM EMBODIED TO EXTENDED COGNITION

Embodied cognitive science holds that cognitive processes are deeply and inescapably rooted in our bodily interactions with the world. Our finite, contingent, and mortal embodiment may be not only supportive, but in some cases even constitutive of emotions, thoughts, and experiences. My discussion here will work outward from the neuroanatomy and neurophysiology of the brain to a nervous system which extends to the boundaries of the body. It will extend to nonneural aspects of embodiment and even beyond the boundaries of the body to prosthetics of various kinds, including symbioses with a broad array of cultural artifacts, our symbolic niche, and our relationships with other embodied human beings. While cognition may not always be situated, its origins are embedded in temporally and spatially limited activities. Cognitive work also can be off‐loaded to the body and to the environment in service of action, tool use, group cognition, and social coordination. This can blur the boundaries between brain areas, brain and body, and body and environment, transforming our understanding of mind and personhood to provide a different grounding for faith traditions in general, and of the historically dualist Christian tradition in particular.     

从心理咨询与治疗的角度看自我

心理咨询和治疗离不开对自我的关注, 精神分析、行为疗法和认知疗法对自我的关注局限于认知或行为层面, 而新兴的正念疗法填补了对自我身体和感受层面关注的空白。具身认知和具身自我实验, 以及认知神经科学研究也证明了身体、感知觉和认知情绪的密切关系, 及其与自我的息息相关。本文在整合已有心理疗法和实验研究的基础上, 提出一种整体观的自我结构, 即自我是理性(符号机能、认知情绪)、感性(非符号机能、感知觉)、身体(生理机能)的综合体, 缺一不可。     

EMBODIED COGNITION IN CLASSICAL RABBINIC LITERATURE

Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non‐Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a profoundly nondualistic account of the body–soul relation in its connection to cognition, action, and embodiment. Classical rabbinic texts therefore model the possibility of engaging with ‘Western’ conceptions such as God and the soul, while doing so in a manner that resonates strongly with many aspects of contemporary scientific theories. Thus, beyond their value as historical documents, insight into the texts and concepts of classical rabbinic Judaism can contribute to the further development of new theories of intellect and cognition.     

认知神经心理学简介

认知神经心理学是认知心理学的一个分支。它的目的是探讨当人们执行认知活动的时候,心理信息加工过程是怎样的,所采用的手段是研究这些认知功能受损的病人。它与认知神经科学的不同在于：认知神经心理学关注的是心理（mind）,而认知神经科学关注的是大脑（特别是关注与认知有关的大脑机制）。研究认知神经心理学的方法也可以用于研究发展性认知障碍,如阅读障碍,或者特殊的语言损伤,这就是发展性认知神经心理学。这些方法还可以用于高级认知发面的研究,如信念形成和心理理论。这些高级认知方面的障碍是精神病学的范畴,因此这类研究错觉、幻想或虚构等的认知神经心理学叫做认知神经精神病学。认知神经心理学的典型特征有：1）研究症状,而不是并发症;2）采用个案研究,而不是群体研究;3）主要数据来源是症状间的双分离;4）致力于模块化认知模型的建立。     

The indirect effect of cognitive reserve on the relationship between age and cognition in pathological ageing: A cross-sectional retrospective study in an unselected and consecutively enrolled sample

Cognitive reserve (CR) allows individuals to maintain cognitive functionality even in the presence of pathologies. The compensation hypothesis suggests that CR plays an indirect role between age and cognitive decline, contrasting the negative effect of ageing on cognition. We test this hypothesis in an unselected and consecutively enrolled sample of memory clinic attendees (n = 134) who completed the CR Index questionnaire and three neuropsychological tests assessing global cognition (MMSE, FAB, CDT). Participants were divided into two groups based on standard diagnostic criteria (DSM-5): those who were cognitively impaired (n = 92) and those who were preserved (n = 42). A principal component analysis was used to extract a composite measure of global cognitive functioning from the three neuropsychological tests, and mediation analysis was used to examine the relationship between CR, age and global cognitive functioning in the two groups. Results revealed that: (i) age had a significant direct negative effect on the global cognitive score in both groups; (ii) the three socio-behavioural proxies of CR together suppress the direct negative relationship between age and global cognitive score in cognitively impaired patients but not in cognitively preserved participants. This study confirms the association between CR, age and cognition and allows us to validate its role in a population with cognitive impairment and extend findings to a low-to-middle educated population. These results hold important implications for public health and wellness promotion, emphasising the beneficial role of maintaining healthy and active physical, cognitive and social lifestyles.