宗教体验及其神经基础的研究

宗教体验是人在宗教活动中的心态或体悟及伴随的情感体验,它是一个过程.其神经基础的研究表明,宗教体验过程中大脑的某些特定区域被激活.这些研究表明宗教体验与认知和情绪有关,在一定程度上与早期有关宗教体验实质的结论吻合,但这并不表明大脑中存在"上帝脑区".该文简要介绍了宗教体验的概念、神经基础的一些研究,并对该领域内的一些问题做出了说明.     

自豪感的神经基础：比较的视角

自豪感是对自身成就进行评估时产生的积极情绪体验。神经基础研究表明, 心理理论、自我参照、情绪、奖赏和记忆等相关脑区的协同作用构成了自豪感的神经基础, 而神经和生理的比较研究则揭示了自豪感和其他基本情绪以及道德情绪等在神经基础上的异同。以上结果为理解自豪感的复杂神经机制提供了依据。未来研究应对不同种类自豪感以及自豪感与认知过程相互作用的神经机制进行深入探讨。     

发展性阅读障碍的生理基础

发展性阅读障碍是关系人类健康和发展的重要课题,对其产生机制的探讨有利于寻找适当的治疗方法.文章在简要回顾阅读障碍的界定、研究内容和有关理论争论基础上,重点介绍了阅读障碍的神经基础和遗传机制.文章从大脑结构和功能单侧化、完成认知任务时大脑的激活模式、激活时间进程以及视觉巨细胞等方面介绍了发展性阅读障碍者与正常读者之间存在的差异.文章还指出许多双生子研究都发现同孪双生子的阅读障碍同现率高于异孪双生子,尤其是近期的遗传学研究鉴定出几个与阅读障碍有关的染色体,如6号和15号染色体与语音障碍和拼写障碍有关.这些研究结果说明发展性阅读障碍有一定的脑神经基础和遗传基础.     

自闭症谱系障碍的生物基础

自闭症谱系障碍是一组发病于生命早期, 由一系列生理、心理因素引起的神经发育障碍。遗传、脑神经结构、营养素等是自闭症谱系障碍的生物基础的重要来源。个体在孕育早期形成的大脑和机体异常可能是导致自闭症谱系障碍的关键。这种异常在出生后的发育中具体作用于神经活动、脑发育、免疫系统等生理途径。研究者们今后可以尝试横跨不同自闭症谱系障碍亚型、年龄和发育阶段, 开展横向与纵向相结合的大范围研究, 以进一步明确自闭症谱系障碍的生物基础。     

宗教体验的情绪活动与生理活动研究

宗教体验是人在宗教活动中的心态或体悟及伴随的情感体验,有强烈的情感特征。为了探讨宗教体验的情绪变化特征及其与生理活动的相关性,本研究用自编图片诱发情绪,以情绪调查表记录诱发情绪前后18名基督徒和非基督徒大学生的情绪主观体验变化,同时采用多导生理仪记录了其自主神经生理指标和脑电波。结果表明,基督徒与非基督徒的主观体验差异显著,并在C3C4电极所记录的脑区表现出θ波能量差异。总体上,基督教的宗教体验与普通的情绪体验不同,基督徒更多的是正性情绪体验。     

艺术创造力的脑神经生理基础

艺术创造力(Artistic Creativity)是创造力领域特异性研究的重要成果。它是个体产生新颖、独特而具有审美或艺术价值产品的能力, 和科学创造力一样也属于个体创造力的范畴。研究通过对已有脑损伤研究和神经影像研究梳理, 归纳和总结了艺术创造力的脑神经基础, 指出艺术创造力与科学创造力的神经基础存在一定差异, 认为艺术创造力主要和大脑的额叶、颞叶以及颞顶联合皮层密切相关。未来研究则需进一步借助巧妙的实验设计, 在严格控制个体差异和文化效应的基础上来对艺术创造力的脑结构和功能基础进行更细致的探讨。     

融合视角下创造力的认知神经机制

创造力的认知神经机制是近年来心理学研究领域的前沿和热点问题。通过融合创造力整体宏观视角和创造性产生过程的微观视角,对创造力的认知神经机制进行了综述。宏观视角下,创造力主要涉及α波和大脑前额叶、内外侧颞叶以及外侧顶叶; 微观视角下,在创造力产生过程中主要涉及α波序列位置效应以及默认网络和执行控制网络的功能耦合。未来研究方向应该结合多模态脑成像数据库,利用机器算法来探究创造力的本质; 关注青少年群体创造力的纵向发展趋势; 结合分子遗传学研究,探究与创造力有关的基因问题。     

成人加工婴儿刺激材料的神经机制

婴儿刺激能迅速引起成人的注意和偏爱,这与人类大脑中特定的神经机制有关。这个特定的神经机制是成人有效地加工和回应婴儿需要的神经基础,它能够促进个体对婴儿产生亲社会行为,因此被称为"父母大脑"。本文综合婴儿刺激加工领域的研究,从研究范式、神经机制介绍以及影响该神经机制的调节因素这三个重要方面来介绍该领域研究。首先归纳被动加...     

宗教神秘主义的性质

本文以宗教神秘主义为研究对象,对神秘主义的性质、特征进行了初步探讨。本文认为,宗教神秘主义以及其它一切形式的神秘主义的本质特征,在于它们的非理性性质。神秘主义有广义与狭义之分。在广义上,所谓神秘主义指的是宗教、准宗教（或伪宗教）和其他文化形式中用理智无法来理解、表述和把握的部分。在狭义上,神秘主义则是指宗教经验中最核心、最隐秘的一种体验,即与神相遇或合一的体验以及与之相关的理论学说。     

共情对亲社会行为的影响及神经基础

亲社会行为是指那些使他人获益的行为,这类行为具有重要的进化意义和现实意义。作为影响亲社会行为的重要因素,共情在认知神经科学领域得到了广泛研究。脑岛等脑区的激活与消极情绪体验有关,是情绪共情的神经基础,利于产生亲社会行为动机;颞顶联合区等脑区参与对他人意图的理解,是认知共情的神经基础,利于个体选择有效方式帮助别人。女性在共情时激活额下回等与情绪有关的脑区,而男性在共情时激活颞顶联合区等与认知有关的脑区,这为男女个体在亲社会行为表现上的差异提供了新证据。未来研究应完善与亲社会行为有关的脑区功能的解释,综合多种影响因素,结合病理学研究考察共情对亲社会行为的影响及神经基础。     

基本情绪的神经基础：来自fMRI与机器视觉技术研究的证据

基本情绪理论(basic emotion theory)是情绪科学领域最具代表性的理论, 该理论认为人类情绪是由有限的几种基本情绪组成的, 如恐惧、愤怒、喜悦、悲伤等。基本情绪是为了完成基本生命任务(fundamental life task)进化而来的, 每一种基本情绪都有独特的神经结构和生理基础。尽管基本情绪理论被广泛接受, 但是对于基本情绪的种类却莫衷一是。近几十年来, 许多fMRI研究试图确定各种基本情绪的独特神经结构基础, 而且取得了许多重要发现, 比如厌恶和脑岛有关, 悲伤和前扣带回有关, 杏仁核是与恐惧有关的重要边缘结构等。但是, 最近有人进行了元分析研究, 发现许多基本情绪存在混淆的大脑区域, 因此对基本情绪的特定脑区理论提出质疑, 甚至否定基本情绪理论。通过对基本情绪及其神经基础的探讨, 以及对基本情绪理论的最新功能性磁共振成像研究进行梳理分析, 提出有关基本情绪理论的争论来源于基本情绪种类的确定, 因为许多所谓的不同基本情绪实际上是同一种基本情绪, 提出人类可能只有3种基本情绪。未来研究可以利用机器视觉技术进一步推动基本情绪脑影像研究。     

共情的认知神经研究回顾

共情是指个体对他人情绪和想法的感受及理解,它在人类个体和社会的发展中起到了重要作用。近年来,脑成像技术为研究共情的神经基础提供了有力的技术支持,发现了共情的关键功能脑区。基础与临床的实验证据表明,更好地理解共情的神经机制对于孤独症、反社会人格等精神障碍有重要的意义。该文对相关的研究进行了综述并对未来可能的研究方向提出了展望     

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.”     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

Embodied and Embedded Morality: Divinity, Identity, and Disgust

Our understanding of human morality would benefit from an integrated interdisciplinary approach, built on the assumption that human beings are multidimensional unities with real, irreducible, and mutually interdependent spiritual, relational, emotional, rational, and physiological aspects. We could integrate relevant information from neurobiological, psychosocial, and theological perspectives, avoiding unnecessary reductionism and naturalism. This approach is modeled by addressing the particular limited role of disgust in morality. Psychosocial research reveals disgust as a universal emotion that enables evaluation and regulation of certain moral behaviors and is involved in cultural identity. Theologically, many religious traditions, including the Judeo‐Christian, use disgust in conjunction with moral codes designed to preserve purity and communal identity as the people of God. The concept of natural moral law suggests that morality is embodied in human nature. Neurobiology is beginning to trace the neural circuitry involved in disgust and in moral evaluation, suggesting that emotions are a necessary basis for moral judgment and revealing intriguing relationships between disgust, morality, and other aspects of the psyche. Several problems that arise within these disciplines and at their intersections are identified. Extension of the model to other aspects of human morality would further illuminate our understanding of morality without sacrificing its complexity and richness.     

On feeling and emotion in religious experience and understanding

Although most if not all human activities may be matters of passionate pursuit, it is less clear that emotions and feelings are inherently implicated in such pursuit: on the contrary, chemistry, cookery, sculpture or football might be effectively pursued without any significant or substantial emotional involvement. On the other hand, it seems less easy to see how religious experience or even religious understanding might be an entirely dispassionate or emotionally disengaged affair. That said, it is far from easy to identify the role of emotion and feeling in religious faith or understanding on some familiar conceptions of religious knowledge and discourse. This paper sets out to explore the place of feeling and emotion in religious experience and understanding via specific attention to the basically narratival form of religious discourse and its connections to wider forms of literary expression.     

脑干诱发电位在言语感知研究中的应用

脑干诱发电位是一种考察听觉脑干加工声音信号时神经活动的非侵入性技术, 近年来被广泛用于探索言语感知的神经基础。相关研究主要集中在考察成年人和正常发展儿童语音编码时脑干的活动特征及发展模式, 探讨发展性阅读障碍及其他语言损伤的语音编码缺陷及其神经表现等方面。在已有研究的基础上进一步探索初级语音编码和高级言语加工之间的相互作用机制, 考察阅读障碍的底层神经基础将成为未来该技术在言语感知研究中应用的重点。     

The brain basis of emotion: a meta-analytic review

Researchers have wondered how the brain creates emotions since the early days of psychological science. With a surge of studies in affective neuroscience in recent decades, scientists are poised to answer this question. In this target article, we present a meta-analytic summary of the neuroimaging literature on human emotion. We compare the locationist approach (i.e., the hypothesis that discrete emotion categories consistently and specifically correspond to distinct brain regions) with the psychological constructionist approach (i.e., the hypothesis that discrete emotion categories are constructed of more general brain networks not specific to those categories) to better understand the brain basis of emotion. We review both locationist and psychological constructionist hypotheses of brain-emotion correspondence and report meta-analytic findings bearing on these hypotheses. Overall, we found little evidence that discrete emotion categories can be consistently and specifically localized to distinct brain regions. Instead, we found evidence that is consistent with a psychological constructionist approach to the mind: A set of interacting brain regions commonly involved in basic psychological operations of both an emotional and non-emotional nature are active during emotion experience and perception across a range of discrete emotion categories.