视觉选择性注意脑机制研究进展

视觉选择性注意一直是认知心理学的研究热点之一。注意的早晚期选择问题和基于空间与基于客体的选择问题是选择性注意研究中长期争论的两大理论问题。脑成像研究不仅为解决这些争论提供了有力的证据 ,而且深化和拓展了这两大问题的研究。该文介绍了脑成像研究在上述两个领域的主要研究成果 ,并展望了今后相关问题的研究重点。     

记忆状态下儿童青少年脑波超慢涨落特点的研究

用ET技术对24名7—18岁的儿童青少年进行了静息状态和记忆状态下脑电超慢涨落特点的比较研究,结果表明,在记忆状态下：(1)被试S1、S2频率明显下降,记忆成绩好的被试这一特点更为明显;(2)男生左脑功率明显下降,女生右脑功率明显上升;(3)左脑优势被试左前脑功率下降,右脑优势被试右前脑功率上升。     

Using choice to increase on-task behavior in individuals with traumatic brain injury

An ABA'B design was used to evaluate the effects of choice on task engagement for 3 adults who had been diagnosed with traumatic brain injury. A yoked-control condition, in which tasks that were selected by each participant were assigned subsequently to that participant by a trainer, was implemented to help distinguish between the effects of task preference and choice. The results for all 3 participants indicated that permitting individuals to choose from a list of tasks increased on-task behavior.     

The 'self' in analytical psychology: the function of the 'central archetype' within Fordham's model

This paper concerns the self as Fordham came to conceive it after a conceptual analysis of Jung's use of the term. Fordham identified a contradiction in Jung's usage, and resolved it by reserving 'self' for a definition of the psychosomatic entirety of the individual, and using a separate term for referring to expressions of the self in human experience (e.g. symbols). Fordham tentatively suggested that the latter be termed the 'central archetype', although this was neither developed nor dropped. I explore the value of this term from a developmental perspective and, more specifically in terms of the deintegration of psyche out of an early psychosomatic unity. This draws upon infant research and an observation of a 14-month old boy. Finally, further developments are briefly described and illustrated, whereby pre-symbolic expressions of the central archetype become symbolic and come to reflect what was for Jung, the 'ultimate', 'Formation, Transformation, Eternal Mind's eternal recreation'.     

The final challenge: ageing, dying, individuation

This paper is about the psychotherapy of a woman who passed from what Waddell (1998) would term 'older age' to 'later life', by which latter I mean the inevitable decline into dying and death. However unwelcome these developments may be to the individual, they are none the less activities of the soma, and therefore activities of the self-deintegrates. Much of the work of the psychotherapy centred around the task of enabling the patient to relate to and accept the bodily and emotional correlates of this process, which she tended to want to disown and deny by means of a split between mind and body along the lines of a long-standing internal depressive relationship. Permitting her contact with herself allowed her a much greater sense of internal company and peace, and arguably facilitated an easier process of dying, involving a self reconciled with itself rather than one at odds. Technically, the approach involved a greater concentration on the intrapsychic relationship rather than on the relationship between patient and analyst, and this is briefly discussed in terms of the work of Armando Ferrari who had himself died, shortly before the paper was first presented, and to whom therefore it is in part a homage.     

死亡心理教育形式初探

本文从死亡心理教育模式出发,详细阐述了学校进行死亡心理教育的具体形式。分别从教导式和经验式两个角度,分析了如何引导学生正确认识死亡,以及如何面对死亡。     

BRAIN DEATH AND ITS ENTANGLEMENTS

The Islamic philosophical, mystical, and theological sub‐traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and the soul, the modern definition of death as “brain death,” and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre‐modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans‐cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years.     

创造发明中顿悟的原型启发脑机制

科学界关于“原型启发”催化创造发明中顿悟发生的事例十分普遍, 从中国的“鲁班从带齿边的茅草中得到启发而发明锯子”的传说, 到“瓦特从沸腾的开水壶上受到启发而发明蒸汽机”的经典故事, 都说明“原型启发”是创造发明的一种重要思维方式。然而, 由于创造发明思维过程的复杂性, 国内外关于创造性思维脑机制的研究还停留在非科学问题解决的研究上。依据科学家运用原型启发而成功发明创造的最新实例, 项目组编制了《创造发明实验问题材料库》, 并计划以功能性磁共振成像(fMRI)和事件相关电位(ERP)作为技术手段系统探讨原型启发催化创造发明中顿悟发生的脑机制, 例如, 原型激活和启发信息利用的脑机制、问题意识下灵感捕捉的脑机制以及原型知识表征、动机与情绪状态、大脑工作状态等因素对原型启发影响的脑机制。该研究的开展, 对理解人类的创造性本质具有重要的理论意义, 对培养和激发人的创造力具有一定的实践价值。     

聋人早期手语经验对脑功能及结构的塑造作用

语言经验对脑功能和结构发展有重要的塑造作用。然而, 目前的相关证据主要来自对脑损伤导致的失语症病人的语言康复、第二语言学习以及针对成人读者进行的语言训练等方面的研究。幼儿时期的早期语言经验对脑结构与功能发展的影响更加重要, 但直接的研究证据却相当缺乏。本文提出一个研究设想, 拟综合使用多种脑成像技术, 系统探讨有早期手语经验和无早期手语经验的聋人个体在脑皮层语言功能的组织及脑结构发育的差异, 包括语言任务中大脑语言区的激活模式, 静息状态下脑功能联结的默认网络特征, 脑皮层灰质密度, 以及神经纤维束发育状况等, 揭示早期语言经验对大脑功能和结构发育的塑造作用。     

Community psychology,digital technology,and loss: Remembrance activities of young adults who have experienced the death of a close friend

We argue for community psychology to include digital communications technology in research on ways that the social environment shapes fundamental human experiences. We present a qualitative study that examined the narrative accounts of 20 young adults who experienced the death of a close friend to describe both traditional and digital forms of remembrance in coping with loss. Findings suggest that young adults' activities both online and offline were intended to acknowledge the loss, exchange social support, create and sustain memories of their deceased friend, and facilitate continued communication with the deceased. Participants described both costs and benefits to their real and virtual remembrance activities. Findings illustrate ways that the study of digital technology adds to our understanding of grief and bereavement and contributes to dominant cultural narratives about coping with death. Implications of findings for research in community psychology are discussed.