The Aha! Moment: The Cognitive Neuroscience of Insight

ABSTRACT— A sudden comprehension that solves a problem, reinterprets a situation, explains a joke, or resolves an ambiguous percept is called an insight (i.e., the " Aha! moment"). Psychologists have studied insight using behavioral methods for nearly a century. Recently, the tools of cognitive neuroscience have been applied to this phenomenon. A series of studies have used electroencephalography (EEG) and functional magnetic resonance imaging (fMRI) to study the neural correlates of the " Aha! moment" and its antecedents. Although the experience of insight is sudden and can seem disconnected from the immediately preceding thought, these studies show that insight is the culmination of a series of brain states and processes operating at different time scales. Elucidation of these precursors suggests interventional opportunities for the facilitation of insight.     

6～11年级学生情绪自我调节发展研究

本研究以六年级到高二学生为被试进行问卷研究,着重探讨与情绪表达有关的自我意向和具体情境下的情绪反应。问卷设置了事件的正-负性、事件的大-小、情绪反应的人际-单独场合等多种情境因素。结果显示,稳重和开朗自我意向影响着情绪表达。开朗意向一般表现人际场合的情绪增强表达,稳重意向对单独场合的强表达和人际场合的弱表达有预测效果。进一步探讨日常活动与情绪表达状态及心理健康的关系,结果表明,日常活动的丰富性可以形成对个体情绪表达的有益补充。     

The Marginality of Phenomenology

The essence of Husserl’s intentionality does not lie in any object, but in the marginal horizon presupposed by intentional acts. This characteristic can be seen whether on the level of intensional act or that of noema (intentional object). The reason is that all intentional act and noema come from the stream of internal time consciousness, and thus have Zeithof (time halo or time aureole), while the original meaning constituted by such a halo is prior to the object they are concretized into, and the noema that contains the possibility of meaning will also be intuited together with the perceived adumbration. Using Husserl’s idea that the meaning of non-objectification is prior to the object, Scheler breaks through Husserl’s dogma that the presentation of an object must precede the giving of value to the object, and thus puts forward the new train of thought that the feeling of value is not later than the objectification, or even prior to it. Heidegger deepens and expands the sense of the marginal horizon, revealing in all human behaviors and world presentation such an ontological structure, that is, halo-like meaning or the act of Being itself precedes objects and beings created by the separation of subject and object. Maurice Merleau-Ponty states that the body field is prior to the separation of body and mind, and the body’s perception of external phenomena is first carried out in the manner of field rather than definite objects, therefore, it must have the original ambiguity and be realized in the form of body schema instead of a causal chain. So, the philosophical vitality of phenomenology does not significantly lie in the explanation of the levels and functions of intentional objects, but in the construction premise of such objects, namely, the spatio-temporal halo manifested as marginal horizon, time stream, and the displaying of existential vista.     

THE RELIGIOUS ETHICS IMPLICIT IN SCHLEIERMACHER'S DOCTRINE OF CREATION

There is a religious ethics implicit in Schleiermacher's doctrine of creation based on the universal feeling of absolute dependence “prior to” its being informed by any historical tradition. The “highest good” which fundamentally characterizes his religious ethics is found at the intersection of God and the World. The “original perfection of man” and the “original perfection of the world” come together when human life in the world is fully informed by the feeling of absolute dependence. Although Schleiermacher did not develop his religious ethics to the same extent as his philosophical and Christian ethics, it should still be of interest to ethicists in many religious traditions, as it establishes contours and sets limits for the ethics of any monotheistic religious tradition.     

抑郁个体的内隐心境一致性记忆

情绪和记忆的关系始终足认知心理学的重要研究领域,随着临床心理学和认知心理学的融合与发展,抑郁个体的心境一致性记忆的临床价值逐渐受到重视.就目前来看,抑郁个体的内隐心境一致件记忆的研究结论仍存在较大分歧,在被试群体、样本大小、任务难度、测验类型、抑郁程度等众多变量中,测验纯度和学习/测验的匹配程度足最重要的影响因素.     

ART AND CLIMATE CHANGE: CONTEMPORARY ARTISTS RESPOND TO GLOBAL CRISIS

This essay examines various contemporary artistic responses to climate change. These responses encompass multiple media and diverse philosophical and emotional forms, from grief and resignation to resistance, hope, and poignant celebration of spiritual value and natural beauty. Rejecting much of the terminology of current theory, the author considers the artworks in relation to interrelated and arguably unjustly discredited aesthetic and theological categories, namely, the sublime and the beautiful as well as the via negativa, the latter adapted from Thomas Aquinas by theologian Matthew Fox. Art's power is seen largely as the ability to “humanize” the science by rendering it emotionally, psychologically, and spiritually relatable to individuals. The broken relationship between humanity and nature seems related to the need for a renewed religious sense of integration with, and belonging to, the cosmos. Art might play a pivotal role in bringing this about.     

The Feeling of Bodily Ownership

In certain startling neurological and psychiatric conditions, what is ordinarily most intimate and familiar to us—our own body—can feel alien. For instance, in cases of somatoparaphrenia subjects misattribute their body parts to others, while in cases of depersonalization subjects feel estranged from their bodies. These ownership disorders thus appear to consist in a loss of any feeling of bodily ownership, the felt sense we have of our bodies as our own. Against this interpretation of ownership disorders, I defend Sufficiency, the thesis that every experience of bodily awareness suffices for a feeling of bodily ownership. Since Sufficiency conflicts with a face-value interpretation of these ownership disorders, the burden is on me to explain away the apparent tension. To do so, I identify and correct what I believe to be the fundamental mistake in the extant literature on the feeling of bodily ownership, namely the tendency to treat the notion of a feeling of bodily ownership as a single psychological construct. Instead, I distinguish the feeling of minimal ownership, the first-personal character of bodily awareness, from the feeling of affective ownership, the distinctive type of felt concern we have for our bodies. I motivate this distinction by raising the disownership puzzle, the fact that subjects suffering from ownership disorders display an ambiguous set of symptoms, arguing the distinction I draw between minimal and affective ownership is just what is required to resolve the puzzle.     

A FEELING FOR THE FUTURE: THE PROCESS OF CHANGE AS EXPLORED BY FRED. L. POLAK AND BARBARA McCLINTOCK

Abstract. Fred. L. Polak explored the mechanisms of social change in terms of “future—visions” held by a community. The future, says Polak, participates actively in the present, providing part of the context within which today's decisions are made. Barbara McClintock acquired her insights in maize genetics by developing “a feeling for the organism.” New insights, she maintains, emerge through a mutual relationship between researcher and subject. Though scholars in different fields, both acknowledge the power of images in the creative process. There is a difference in the extent to which each scientist perceives this power to be available to create new ideas.     

FOK的线索熟悉性假说与线索熟悉性判断

这项研究对ＦＯＫ的线索熟悉性假说进行了进一步检验,该假说认为,人们是根据自已对记忆线索是否熟悉而作ＦＯＫ判断的,研究结果表明,线索熟悉性判断与ＦＯＫ判断是两种不同性质的判断,它们可以在相同的刺激模式下表现出不同的反应模式。