揭示大脑奥秘的新途径:还原论与整合论的有机融合

脑科学研究经历了简单的整合论,到简单的还原论,发展到成熟的还原论,以及成熟的整合论,最终认知神经科学的延生标志着还原论与整合论的有机融合进入新阶段.认知神经科学强调多学科、多层次、多水平的交叉,研究的层次包括分子、突触、神经元、网络、脑区、系统、全脑及整体行为乃至环境、社会等.     

教育神经科学:探究人类认知与学习的一条整合式途径

教育神经科学是第二代认知科学对人的具身认知进行认识深化的必然产物,也是不同层面研究以整合态势来研究教育情境中人的认知过程及其发展的当然结果。在认知神经科学与教育已有的良好沟通下,教育神经科学就是要通过教育学家、心理学家、神经科学家等的合力,借助多种技术(包括脑成像技术),多视角、多层面地分析人的心理活动,以求最终达到科学改进教育理论及其做法的目的。不可否认,本研究领域还存在一些问题;但这并不会就此阻止教育学、心理学、神经科学加快合作与融合的步伐。     

认知神经科学的心理学理论价值

从认知神经科学面临的三个挑战--(1)神经科学是“还原” 的,不能完全解释一个人的心理活动过程;（2）认知神经科学无法真正解释人的心理与行为;（3）认知神经科学只能揭示出神经事件与认知活动或行为活动的相关性--入手来讨论其心理学理论价值,阐明认知神经科学在心理学研究中的重要地位及主流趋势。同时指出,认知神经科学只是心理学学科门类中的一种,它能解决的问题也只限于特定的范围,对它要有科学理性的认识和定位。     

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。     

A Theology of Nature: Social Neuroscience and Its Theological Implications

This article explores social neuroscience, an emergent subfield of neuroscience, and highlights its implications for a theology of nature. This author argues that since social neuroscience and theology are both non-reductionist, they can contribute to a balanced view of human nature and nurture. Social neuroscientific research has shown the ways in which social factors impact the brain’s development, and also how social factors are necessary for the treatment of diseases. Social neuroscience can thus enrich essential teachings and practice of religions, such as sociality and healing. Finally, this article examines how social neuroscience can be used in a reinterpretation of Wesleyan soteriology.     

Governing sporting brains: concussion,neuroscience, and the biopolitical regulation of sport

Abstract

Drawing on the recent concussion litigation from the United States’ National Football League (NFL), the paper examines the emergence of neuroscience knowledge as part of a defining rationale for the justification and rationalization of the lawsuit. The paper argues that neuroscience knowledge is best understood as a regulatory discourse that is attached to larger social, political, and economic realities that bring it into being as a legitimate type of knowledge. This larger socio-political governance logic is one that scholars call ‘biopolitical’ which emphasizes the protection of individual life over and above other ways of being. Risk discourses that frame risk-taking practices as immoral thus emerge within this biopolitical regime of governance that frame morality in terms of public health that individual citizens ought to pursue. With this in mind neuroscience knowledge plays an important role in concussion litigation. It emerges as a technology of biopolitical governance in that it is used to justify legal decisions on concussion. This is despite the fact that neuroscience knowledge remains nascent and even scientifically uncertain. Because of this, the paper argues that scholars ought to not only consider neuroscience research skeptically, but also ought to be aware of the dangers of neuroscience’s emergence as an ‘anticipatory discourse’ that has the potential to reduce human behavior to matters of the brain that thus transforms our very ontology of ourselves and the practices we perceive as ‘good’.     

The Humanizing Brain: An Introduction

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self-organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus "humanizes" all our perceptions and understandings. The brain is our physical anchor in the natural environment— and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom-up (linking the physical and the experiential) and top-down (beginning with the whole of things, or God). These processes we know as "mind" (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into "the way things really are." Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus .     

Immoral behaviour following brain damage: A review

Despite the apparent sociability of human kind, immoral behaviour is ever present in society. The term ‘immoral behaviour’ represents a complex array of conduct, ranging from insensitivity to topics of conversation through to violent assault and murder. To better understand the neuroscience of immoral behaviour, this review investigates two clinical populations that commonly present with changes in moral behaviour – behavioural-variant frontotemporal dementia and acquired brain injuries. Based on evidence from these groups, it is argued that rather than a single underlying cause, immoral behaviour can result from three distinct types of cognitive failure: (1) problems understanding others; (2) difficulties controlling behaviour; or (3) deficits in the capacity to make appropriate emotional contributions. Each of these failures is associated with damage to different brain regions. A more nuanced approach to the neuroscience of immoral behaviour has important implications for our understanding of immoral behaviour in a wide range of clinical groups, as well as human society more broadly.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: TRAIT COMPLEXITY IN ACTION THROUGH COMPASSION

In this third and last article on the evolution of religious capacity, the authors focus on compassion, one of religious expression's common companions. They explore the various meanings of compassion, using Biblical and early related documents, and derive general cognitive components before an evolutionary analysis of compassion using their model. Then, in taking on neural reuse theory, they adapt a model from linguistics theory to understand how neural reuse could have operated to fix religious capacity in the human genome. They present a teaching tool on “Religious Capacity in Action,” and develop an example of compassionate decision making in very early Homo sapiens in North Africa. They round out their analysis of compassion by exploring theory in neuroscience on a standard decision‐making model, and investigate what goes on in the human brain when a values‐based decision is made.     

Cognitive neuroscience: origins and promise

Both Freud and Wundt had hoped to base psychology on an understanding of the neural basis of mental events. Their efforts were unsuccessful because the structure and function of the human brain was not available for empirical study at the physiological level. Over the last part of this century, there has been amazing growth and vitality in the field of human brain function. In this paper, we trace critical developments in the fields of cognitive psychology, neuropsychology, and brain imaging related to the development of cognitive neuroscience. Cognitive Neuroscience has established that the decomposition of mental events can be united with an understanding of the mental and emotional computations carried out by the human brain. Cognitive neuroscience has the capability of influencing psychology in diverse areas from how children develop to how adults age; from how humans learn to how we imagine; from volitional control to psychopathologies.     

The Ethics of Neuroscience and the Neuroscience of Ethics: A Phenomenological–Existential Approach

Advances in the neurosciences have many implications for a collective understanding of what it means to be human, in particular, notions of the self, the concept of volition or agency, questions of individual responsibility, and the phenomenology of consciousness. As the ability to peer directly into the brain is scientifically honed, and conscious states can be correlated with patterns of neural processing, an easy??but premature??leap is to postulate a one-way, brain-based determinism. That leap is problematic, however, and emerging findings in neuroscience can even be seen as compatible with some of the basic tenets of existentialism. Given the compelling authority of modern ??science,?? it is especially important to question how the findings of neuroscience are framed, and how the articulation of research results challenge or change individuals?? perceptions of themselves. Context plays an essential role in the emergence of human identity and in the sculpting of the human brain; for example, even a lack of stimuli (??nothing??) can lead to substantial consequences for brain, behavior, and experience. Conversely, advances in understanding the brain might contribute to more precise definitions of what it means to be human, including definitions of appropriate social and moral behavior. Put another way, the issue is not simply the ethics involved in framing neurotechnology, but also the incorporation of neuroscientific findings into a richer understanding of human ethical (and existential) functioning.     

Evolutionary Psychology: The Wheat and the Chaff

Evolutionary approaches are on the rise in the social sciences and have the potential to bring an all–encompassing conceptual framework to the study of human behavior. Together with neuroscience, which is digging the grave of mind–body dualism, evolutionary psychology is bound to undermine the still reigning human–animal dualism. If a Darwinian reshaping of the social sciences seems inevitable, even desirable, this should not be looked at as a hostile takeover. The underlying theme of this essay is that it is time for psychologists to join the Darwinian revolution, yet the essay also critically reviews current evolutionary psychology. It questions the loose application of adaptationist thinking and the fragmentation of the genome, behavior, and the brain. From biology we learn that not every species–typical trait is necessarily advantageous, and from neuroscience we learn that not every psychological ability or tendency necessarily needs to have its own specialized brain circuitry. But even if the concept of adaptation is hard to apply, psychologists would do well to start looking at human behavior in the light of evolution.     

高血压合并糖尿病患者的降压目标及治疗

高血压合并糖尿病是冠心病致死的危险因素。有效地控制血压可以显著地降低糖尿病病人心血管事件的发病率与病死率。高血压糖尿病病人的血压控制目标为〈130／80mmHg。为了达到这一血压水平,糖尿病病人的降压治疗包括合理的非药物治疗与药物治疗。在药物治疗中应选用血管紧张素转换酶抑制剂、血管紧张素受体拮抗剂、钙离子拮抗剂和小剂量利尿剂,并且注意联合用药。     

简评认知神经科学取向的智力观

随着认知神经科学与生物技术的发展,现当代智力理论的构建明显地受到其影响。这些智力理论被称之为认知神经科学取向的智力观,如Garlick的神经可塑性模型;Das等人根据Luria的神经模型提出的智力PASS模型;Kaufman提出的儿童评估成套测验（K-ABC）;Ceci的生物-生态学智力模型及Perkins的真智力理论等。这些智力观都直接将认知神经过程或神经生物学的某些研究成果融合于其理论模型之中。认知神经科学取向的智力观为智力研究提供了新的研究视角和思考维度,但同时也可能面临某种发展困境。第二代认知科学的具身认知思想可能是解决传统身-心争论的有效途径。     

Exploring the neural basis of fairness: A model of neuro-organizational justice

Drawing from the literature in neuroeconomics, organizational justice, and social cognitive neuroscience, I propose a model of neuro-organizational justice that explores the role of the brain in how people form fairness judgments and react to situations of fairness and/or unfairness in organizations. The model integrates three levels of analysis: (a) behavioral, (b) mental (cognitive and emotional), and (c) neural. The behavioral level deals with motivated actions displayed by the individual; the mental level deals with information processing mechanisms and emotional arousal; and the neural level concerns the brain systems instantiating mental processes. The paper also describes a fairness theory of mind that could help managers improve their ability to create fair working environments. The model’s implications for further research and management practice are discussed.     

Cognitive rehabilitation: attention and neglect

Cognitive neuroscience can make a significant contribution towards the development of a scientific basis for the practice of brain rehabilitation. Though rehabilitation is a vast worldwide industry, there is little scientific basis for the training and therapy that are designed to help damaged brain circuits to recover. The systematic application of cognitive neuroscience models to rehabilitation can not only foster better, more theoretically grounded rehabilitation, but the models themselves can be tested and modified by data generated in rehabilitation-oriented research. The example of unilateral spatial neglect is used here to show how non-intuitive but clinically tractable methods can emerge out of systematic application of cognitive neuroscience to the problem of how to foster dynamic change and recovery in the damaged brain. Examples are given of recently developed rehabilitation methods for unilateral spatial neglect that are both derived from theoretical models of cognitive function, and that feed back into these models. These include dorsal–ventral stream interactions, perceptuo–motor interactions, interhemispheric inhibitory dynamics, and arousal–spatial attention interactions. It will be to the mutual benefit of basic cognitive neuroscience and rehabilitation if this type of research is expanded into other domains of cognitive function, in which similar theory–practice interactions exist.     

神经科学领域百年教条被打破引发的思考和启示

有关成年脑组织神经元再生的研究是当前神经科学研究的热点内容。相关的研究使得成年脑神经元不能再生“百年教条”不断受到挑战并最终被打破,这一历程体现了科学理论发展的一般规律和特点,给我们带来许多有益的思考和启示。     

认知神经科学领域脑电复杂性测度方法的新进展

脑电分析是认知神经科学研究领域重要的研究技术之一。本文主要介绍了新近发展的KC、C1、C2 、C0 、信息传输矩阵和近似熵等基于非线性动力学的脑电复杂性测度分析方法 ,对各种方法的特点进行了简单的讨论 ,并简述了其在分析认知电位时空模式 ,从而揭示脑认知功能研究中的应用。     

The Creative Brain/The Creative Mind

In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These different techniques have enabled us to open up a window into the brain. It is by understanding the functioning of the creative brain that we begin to understand the concept of the creative mind. It is through the use of emotions and other higher cognitive functions that the brain and mind can create ideas, music, literature, and ultimately our entire repertoire of behaviors. How these different creative abilities are derived can also be traced to various parts of the brain and how they function. Modern neuroscience allows us to begin to understand the creative aspect of the brain and mind and perhaps can take us one step further toward understanding the most profound types of aesthetic and religious experiences.