人脑的奥秘能否由人脑自身揭示--浅谈神经科学现代研究方法

神经科学研究是学科、多层次的。神经科学的每一次飞跃几乎都与某种研究方法的出现有关。从形态学的束路追踪法、组织化学法、原位杂交法、其聚焦激光扫描显微镜,到生理学的脑内微透析术、脑片、微电泳及行为学方法;从电生理的电压钳、膜片和脑电波,到生物化学的层析法、放射免疫法、免疫印迹法等;从种类繁多的分子生物学方法到各种脑成像技术。每种新方法的出现都打开了一扇门,引入一个新领域。实践证明,人脑即使不能彻底了解人脑的奥秘,也可无限地逼近。     

文化神经科学：一个新兴的跨学科领域

文化神经科学是一个将文化,心理和大脑整合起来的新兴的跨学科领域。本文简要地介绍了从2000年到2010年在文化神经科学领域内的各种观点,同时回顾了该领域里一些典型的功能性磁共振（fMRI）的研究成果。文章认为,文化神经科学可为人类心理的研究提供一个全新的,整合性的理论框架,而且,它还为中国心理学家提供了机遇：使用中国被试开展文化神经科学研究去取得世界一流的成果。     

父母在自我概念中的神经表征

在自我概念的构成中,他人尤其是亲密他人起着至关重要的作用。个体对父母相关信息的表征影响着个体自我概念的形成。对父母面孔的加工,涉及信息在个体知觉领域的表征;对父母人格特质的加工,涉及信息在个体心智领域的表征。个体对父母信息的神经表征存在性别和文化背景的差异。未来研究应整合表征父母信息的主要脑区及其作用,在研究思路上应考察家庭结构和依恋类型等因素。     

自动情绪调节：基于社会文化与神经科学的考量

情绪调节的以往研究大多聚焦于有意情绪调节,而日常生活中普遍存在的自动情绪调节却较少受到关注。与自动加工类似,自动情绪调节无需意识努力、注意分配及有意控制,使个体在阈下知觉中自动有效地调节情绪,根据发生在情绪反应产生之前或之后分为先行聚焦自动情绪调节和反应聚焦自动情绪调节,前者会产生相对适应良性后果,后者则会产生相对适应不良后果,来自神经科学的证据显示两者存在不同的神经基础,这与社会文化考量相一致。社会文化对塑造自动情绪调节起着重要作用,情绪调节的自动认知加工在不断重复的社会文化实践和规范中内化而成。     

人类超常记忆的认知神经科学研究综述

借助脑成像技术,人类超常记忆研究揭示出:世界记忆大师与常人存在显著的脑功能差异,如海马等区域的激活;随着领域内训练增加,知识与经验逐渐取代一般能力来影响记忆活动,如在空间记忆任务上相关脑区激活量减少且集中;行为层面的记忆理论找到了相应的电生理基础,如国际象棋记忆的"组块"位于颞叶,音乐领域的"长时工作记忆"与脑区负波有关.同时,期待更多从生理层面上来揭示人类超常记忆能力实质的研究.     

发展的认知神经科学--神经科学与认知发展研究的融合点

本文介绍了发展的神经科学自 2 0世纪 80年代以来在早期突触形成、关键期及丰富环境对脑发育的影响等领域的一些突出成就 ,阐述了从神经科学与认知发展共同研究的主题来考察两个学科的整合的意义 ,并对发展的认知神经科学研究的未来趋势作了展望。     

文化视域下文化神经科学学科主张与检讨

文化神经科学是在宏大的文化背景下来全面深入考察个体的\"心理、行为与脑认知机制\"之间规律的一门学科。文化神经科学所倡导的神经-文化交互作用模型表明该学科以融合视野引领心理学研究范式的变革成为可能。同时,从文化学视野来审视,亦折射出其在文化学层面的短板,即人文精神与文化意蕴在\"文化\"名义下日渐式微。     

计算的脑机制研究进展

采用计算任务来探讨脑机制已成为国外研究大脑活动的重要领域。该文阐述了神经心理学和脑成像领域有关计算的脑机制研究。神经心理学及脑损伤的研究结果表明,大脑两侧顶下小叶和左前额叶与计算加工有关。ERP、PET和fMRI脑成像研究结果显示,数字命名与比较、心算、精算和估算等不同计算任务,其所激活的脑部位有所差异,但是大脑两侧顶下小叶和左前额叶可能是计算加工的主要脑部位。由于研究材料、方法和程序的不同,大脑皮层的广泛区域都有可能参与计算加工。     

中学生偶像崇拜与自我概念的关系研究

研究采用访谈法和问卷法．选取北京市428名中学生,考察偶像崇拜与自我概念的关系。研究发现：(1)有偶像的学生人数显著高于无偶像的人数,“歌星影星”与“著名人士”是其崇拜的主流。(2)有偶像的学生的自我概念显著高于无偶像的学生,主要在同性关系自我、异性关系自我、非学业自我概念上存在显著差异。(3)在有无偶像维度上,女生的同性关系自我、一般学校自我概念存在显著差异,男生的同性关系自我、一般自我、非学业自我和量表总分存在显著差异。(4)在有无偶像维度上,初一学生的体能自我、初二学生的数学自我、初三学生的语文自我和同性关系自我、高一学生的外貌自我存在显著差异。(5)不同偶像类型的学生的自我概念存在显著差异。     

思维与语言的关系：来自认知神经科学的证据

在有关人类心智的研究中,思维与语言的关系始终是一个复杂而重要的课题。借助于新的技术手段和研究思路,当代认知神经科学从新的角度探讨了这个古老而神秘的课题。其研究的基本逻辑是：如果某种特定的思维过程（比如简单的算术运算或者三段论推理）在本质上是“语言的”,那么,在进行这种思维活动时,大脑中负责语言信息处理的区域就会参与;反之,如果某种思维过程在本质上是“空间的”,则大脑中负责空间信息处理的区域就会参与其中。结合来自直观的脑功能图谱证据与其它的跨领域证据（如来自行为实验和脑损伤研究的证据）,能够帮助我们更加深入地认识和理解思维与语言的关系问题。     

THE ROLE OF COGNITION AND FEELING IN RELIGIOUS EXPERIENCE

Abstract Inquiry into religious experience is informed by conceptualizations of emotion. Although a long history of theoretical and empirical work has provided considerable insight into the philosophical, psychological, and (more recently) neurobiological structure of emotion, the role of cognition and feeling in religious emotional states remains poorly conceived, and, hence, so does the concept of religious experience. The lack of a clear understanding of the role of emotion in religious experience is a consequence of a lack of an adequate interdisciplinary account of emotions. Our primary aim here is to examine the consequences of a properly interdisciplinary understanding of emotions for the analysis of religious experience. To this end, we note points of convergence between psychological, philosophical, and neuroscientific accounts of emotion and between such accounts and reports on the neurobiology of religious experience, in particular two recent human brain imaging studies. We conclude that emotions are richer phenomena than either pure feeling or pure thought and that, rightly understood, emotion affords religious experience its distinctive content and quality. Accordingly, we argue that religious experience cannot be reduced to pure feeling or pure thought. Rather, on our analysis, religious experience emerges as “thinking that feels like something.”     

Understanding Biology in Religious Experience: The Biogenetic Structuralist Approach of Eugene d'Aquili and Andrew Newberg

What are the biological bases of religious experience? Are there biological constraints upon or determinants of religious narratives and practices? How does understanding the biology of religious experience inform the ongoing reconstruction of religious rituals and myths? In The Mystical Mind, Eugene d’Aquili and Andrew Newberg address these central questions and others from a distinct perspective called biogenetic structuralism. They propose a model of how brain activity gives rise to mystical experiential states, examine how neurobiological responses to rhythmic behavior form religious ritual, and point toward the development of a megatheology, or a theological system appealing to the widest scope of religious world‐views. This paper is a critical review of d’Aquili and Newberg's exciting work.     

The mind-brain relationship: the emergent self

This paper explores the mind-brain relationship, using insights from contemporary neuroscience. It seeks to investigate how our brains become who we are, how subjective experience arises. In order to do this some explanation is given of the basic concepts of how the brain produces our subjective mental life. Current neuropsychological and neurobiological understanding of early brain development, memory, emotion and consciousness are explored. There is also an attempt at mapping the mind-brain-self relationship from a uniquely Jungian perspective. Clinical material is included in order to show the relevance of these insights to our work in the consulting room, arguing the value of the affect-regulating, relational aspects of the analytic dyad that forge new neural pathways through emotional connection. Such experience forms the emotional scaffolding necessary for the emergence of reflective function.     

创造力的脑结构与脑功能基础

从脑结构和脑功能两方面对创造力的脑神经基础进行了评述。就创造力的脑结构而言,尸体脑解剖研究表明创造力可能与顶叶与角回有关;活体脑结构成像研究则显示,创造力主要与额叶、扣带回以及皮下白质或灰质浓度有关。就创造力的脑功能而言,任务取向研究表明创造力任务主要激活了额叶和顶叶及少数其他皮层区域;而个体差异取向研究则表明创造力被试激活了右侧额叶、大脑皮层以及小脑的某些区域。未来研究需在加强脑结构影像研究基础上,注重从被试抽样和筛选等方面细化任务模式和个体差异模式的创造力研究,以获得更一致的结果。     

“God may NOT be a Personexcl;”: A Case of Cultural Construction of God Representations

This article raises the fundamental questions of God representations: What is the origin and nature of God representations in the context of culture? The subsequent questions that flow from this major question include: What are the psychoanalytic notions of culture and cultural experience? And what is the relationship between the self and God representation? Given the emphasis placed upon the nature of “individual” representational experience in psychoanalytic literature, this article presents a challenge to psychoanalytic object-relations theory by explicating the case of the Korean cultural construction of God representations. The author argues that to understand one’s images of God one needs to consider the relationship between the mental images one has constructed prior to one’s acquisition of language and cultural constructs that are collectively represented and symbolically embodied through the use of language.