具身概念表征的研究及理论述评

具身认知强调认知在本质上是具身的, 身体在认知的实现中发挥着关键作用。传统的符号加工理论认为, 概念表征独立于主体的知觉运动系统并以抽象符号的形式储存于语言记忆中。概念表征的具身理论则认为, 概念表征与知觉运动系统具有共同的神经基础, 概念在本质上是主体经验客体时知觉与运动体验的神经记录, 而概念加工的基本形式则是身体经验的模拟与还原。关于该理论的实证研究主要集中于概念加工引发的知觉动作变化、身体动作对概念加工的影响、抽象概念加工的具身特征等领域。今后的研究应关注符号加工理论与具身理论的整合等。     

通过身体动作理解人与环境:具身的社会认知

近年来,身体与环境的互动、个体认知过程中的情境因素已逐渐成为具身认知领域的研究热点。众多的具身认知研究开始探究何种情境才能有效地启动具身效应。个体的身体感知或者身体动作的变化会对其知觉、情绪等高级心理过程产生无意识的具身效应,认知神经机制的研究显示大脑的运动皮层在这一系列的高级心理过程中发挥了极为重要的作用。本文主要对具身社会认知神经机制的研究进行梳理与分析,旨在从认知神经机制的层面剖析身体动作如何影响个体对人与环境的理解和互动,以及从方法论的角度上思考目前具身认知神经机制的研究现状。     

具身认知研究述评

具身认知是以身体为解释核心的新的研究视角。来自具身认知实证研究的证据表明,身体的生理属性、运动经验和现实环境影响认知的形成与发展。目前的具身认知实证研究主要采用传统认知的实验范式,集中于研究身体的结构属性和静态动作对认知的影响。未来,具身认知与传统认知将会相互吸收和融合,更多关注身体的机能属性和动态属性。     

具身认知视角下语义理解中的身体角色:以研究方法为线索

具身认知认为,概念形成和语言理解等高级心理过程本质上是以感知觉和运动经验为基础的。神经影像学研究发现,理解身体动作词激活了支配该部分肢体的感觉运动脑区。理解手部、脚部和面部动作词能够相应激活支配手部、脚部和面部的感觉运动脑区,体现出一种身体动作词语义理解激活的脑区与真实身体动作激活脑区的耦合效应。临床和经颅磁刺激研究结果表明,感觉运动皮层的激活与身体动作词语义处理具有因果性作用。未来研究应关注身体动作词语义理解的具身程度以及相关语言疗法在临床患者机能恢复中所起的作用。     

情绪具身观：情绪研究的新视角

情绪具身性有着广泛的理论假说与研究证据, 从情绪外周理论到面部反馈假说、躯体标记假说再到现在的情绪具身观, 都一致认为情绪是具身的。情绪具身观认为情绪是包括大脑在内的身体的情绪, 身体的解剖学结构、身体的活动方式、身体的感觉和运动体验决定了我们怎样加工情绪。相关的行为和脑机制研究均支持了情绪加工的具身性。目前关于具身情绪的理论解释主要有镜像神经元系统假说、具身模仿论和知觉符号系统理论等。作为一种新兴的理论观点, 情绪具身观为情绪研究提供了新的视角。     

感知运动信息在概念表征中的作用

研究概念的表征问题对理解概念的本质非常重要,传统认知和具身认知视角下的概念表征理论争议的焦点在于感觉运动信息在表征中的作用。传统认知视角下的离身认知认为感知觉运动信息会转化成抽象的符号,概念表征不包含感知觉运动信息。概念表征的具身观点认为感知觉运动信息是概念表征的基础。对感知运动信息在概念表征中起作用这一命题已经达成共识。未来研究应该关注感知运动信息起作用的机制,以及抽象概念表征等问题,进一步完善发展概念表征理论。     

“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。     

知觉符号理论及其研究范式

知觉符号理论是第二代认知科学的核心理论之一, 研究者采用多种实验范式、在各个领域对该理论进行了探讨。分析以往的研究发现, 大量的研究主要探讨语言表征、概念获得、具身情绪、推理过程、社会认知和知觉符号发展等科学问题。本文对此领域的发展进行了简要梳理, 特别是以实验范式发展为主线详细介绍了知觉符号理论的发展, 并在此基础上提出了多元表征的思考。最后, 对知觉符号理论的发展提出了展望。     

道德具身认知的理论研究*

具身认知作为一种新兴思潮,强调身体经验及身体与环境的相互作用对于个体抽象概念及认知的作用。从具身认知的角度出发,考察身体和道德认知加工的关系已成为现今道德心理学和神经科学的研究热点。本文结合以往道德具身认知研究,介绍了概念隐喻理论、知觉符号理论、模拟感觉运动隐喻理论和进化理论四种道德具身认知理论,讨论并分析了现有理论研究中存在的矛盾与问题。未来的研究可在多文化背景下进行,并依靠认知神经科学技术对道德的具身认知机制进行更深入的探究。     

有关具身认知的三种理论模型

具身认知强调了身体在认知中的关键作用,主张身体的构造和状态、身体的物理属性及其大脑与身体的特殊感觉—运动通道对认知的形成产生了根本影响。具身认知的相关理论虽然直接或者间接承认身体对心智的塑造关系,但是存在一些观点的不一致,导致具身认知理论难以统一到相同的框架上来,具身认知大致可以归结为三种模型:概念隐喻理论,知觉符号理论和感知运动模拟隐喻理论。     

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。     

The Body as the Ground of Religion, Science, and Self

The human body is both religious subject and scientific object, the manifest locus of both religious gnosis and secular cognition. Embodiment provides the basis for a rich cross–fertilization between cognitive science and comparative religion, but cognitive studies must return to their empiricist scientific roots by reembodying subjectivity, thus spanning the natural bridge between the two fields. Referencing the ritual centrality and cognitive content of the body, I suggest a materialist but nonreductionist construct of the self as a substantial cognitive embodiment that embraces not just perception and cognition, mind and spirit, but the forceful physicality of the moving body. Proprioception of the body's moving mass constitutes a mode of knowing that resonates strongly with the experience of self, not only across religious traditions but also within the physical sciences. By way of illustration, two directions are suggested in which a construct of the self as a substantial cognitive embodiment might lead us: first, a body–based interpretation of the Islamic myth of Adam and Iblis that reveals an internal substantiality as constitutive of the divinely imaged Self, and second, a new, religious direction for human evolutionary theory based on the implications of an embodied intentionality.     

Evading conceptual self-annihilation: Some implications of Albert Bandura's theory of the self-system for the status of psychology

There are two cognitive revolutions occuring in psychology. The first in the fields of perception, memory, language and thought uses information processing and computer models of cognition. The second in learning theory and behavioral therapy uses folk psychological concepts of cognition. To test the philosophical compatibility of these cognitive revolutions I examine the implications of Albert Bandura's theory of the self-system for the disputed question of the status of folk psychology. I argue that if the theory of the self-system is correct, then strong eliminative materialist claims about the falsity of folk psychology are disconfirmed, functionalist homunculi hypotheses need modification, and certain constraints are imposed on neurophysiological accounts of the self. Thus I conclude that the cognitive revolution in learning theory and behavior therapy is making its own distinctive contribution to the new philosophical psychology emerging from the cognitive revolution in psychology as a whole.     

A Historical and Theoretical Review of Cognitive Behavioral Therapies: From Structural Self-Knowledge to Functional Processes

This paper critically examines the historical conceptualization of cognitive behavioral psychotherapy approaches (CBT) as a direct clinical counterpart of the cognitive revolution. The main “second wave” cognitive psychotherapies, either standard cognitive therapy (CT) or constructivist, in spite of their differences, share a common conceptualization of psychopathological factors as superordinate structural cognitive content belonging to the self: self-beliefs, self-schemata, personality organizations and so on. On the other hand, rational emotive behavior therapy (REBT) is an exception given that in REBT self-knowledge is not the core psychopathological tenet, being rather a derivate mechanism. Moreover, in non clinical cognitive science cognition is conceived as a regulatory function that operates retroactively and not in a hierarchically super- ordered fashion centered on the self. A historical review suggests that in both CT and constructivist model the structuralistic model of self-centered cognition may have emerged for both cultural and scientific reasons: self-centered cognitive models may be more readily understandable to clinicians as they allow for a straightforward identification of operationalizable self-beliefs. The emergence of new “third wave” process-centered CBT approaches may represent a comeback to functionalism, where cognition is considered again a regulatory function and not a structure. In addition, REBT’s interest in dysfunctional evaluations not focused on the self presaged this clinical and scientific turning point toward functionalism.     

Sensory-motor and cognitive functions of the human posterior parietal cortex involved in manual actions

The posterior parietal cortex (PPC) is considered the dominant structure in the dorsal stream of visual processing, defined in the context of systems for perception and action. It is well-established that the human PPC is critical to sensory-motor transformations involved in online manual actions. A related body of literature identifies the PPC as important to cognitive aspects of action representation such as imagery, tool use, and gestures. The goal of the present paper is to review and compare the PPC contribution to representations of both motor control and motor cognition. Relating the sensory-motor and cognitive components of PPC function is important for an understanding of integrative representations of manual actions and the relation between perception, action, and cognition. Proposed theories of multiple dorsal stream systems supporting different action-relevant goals are discussed.     

中国古代儒道思想中的具身认知观

身心合一论是中国古代思想的基本观念。身是以“气”为根基, 并通过“修身-修心”与“修心-修身”可至天人合一的身体。本文选取中国古代思想中最有代表性的儒道两家思想, 融合现象学视角来诠释中国古代儒道思想中的身体观对身体主体性的生动凸显, 以及从“身-心-世界”三者互为交涉的层次上所建构的特有的认知观。随着国内外学者对具身认知观的日益关注, 结合中国古代思想视角开展的具身认知研究可在促进中国心理学发展的同时促进具身认知研究范式的成熟。     

Selbst das selbst ist nicht selbst

EVEN SELF IS WITHOUT SELF. The Buddhist triad of body, speech and mind and the concept of self as their function are analysed from an analytic philosopher;s point of view. Buddhism is seen as an empirical religion with intersubjective operationalisations of its concepts. The mind is not observable but can be found by empirical methods in the traces of its actions, which can be found in the utterances of speech. Semantical and other paradoxes do not permit the location of mind within the hierarchy of languages. Mind has an active aspect by choosing a suitable frame of reference for every activity of the aspect of speech and is thus irreducible to that aspect. Mind is the space, the essence, indescribable by language, of possible frames of reference for perception and cognition. This absolute aspect of the mind corresponds to an absolute aspect of the self, unique by identitas indiscernibilium, which cannot be perceived, but can be found by the exercise of awareness; while the relative self corresponds to the individual form of cognition and does not therefore presuppose a semantical regress of ever richer metalanguages.     

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。