具身道德隐喻映射机制的双向性及其问题——基于具身效应“可重复性危机”的思考

具身认知研究虽已取得令人瞩目的进展,但某些具身效应存在可重复性较低的问题。若长期忽视这一问题,将严重损害心理学的科学性,甚至引发一定程度的“可重复性危机”。本文从道德概念清洁隐喻的两大映射方向出发,基于两大实验类型对相关研究中可能存在的问题因素分别展开分析。未来研究应关注更注重社会互动的组织道德,将道德概念具身隐喻研究引申到现实问题中,并借助认知神经科学技术更全面地考察身体经验、情绪体验和认知加工在道德清洁隐喻加工中的作用。     

关系模式框架下的具身社会关系

具身认知受到越来越多关注, 社会心理学家认为社会关系与个体水平的认知一样都包含了具身方面, 这一问题最直接的解释框架是关系模式理论(Smith, 2008)。Fiske认为人类有4种基本关系类型：公共共享(CS)、等级排序(AR)、平等匹配(EM)和市场定价(MP), 前三种都是具身的, 与不同的具身线索存在联系, 也得到了实证支持。当前具身社会关系研究存在不足, 例如解释范围有限、缺乏整合和深入研究等。未来可以从婴幼儿的发展性研究等入手。     

Memory in deaf signers and embodied cognition of sign languages

Abstract:  In the first half of this paper, the experimental investigations on memory and cognition in deaf signers are reviewed in order to reveal how deaf signers rely on sign-based coding when they process linguistic information. It is suggested that deaf signers tactically employ a set of originally separate memory strategies relying on multiple components of working memory. In the second half of this paper, the author shows possible factors that could contribute to a sign language advantage. It is indicated that deaf signers' cognitive activities are deeply rooted in the signers' interaction with the environment. Some concrete examples of Japanese Sign Language signs and their use are provided to support this hypothesis.     

现代世界观中的意识及其哲学难题

人是具身心智的存在者,其存在方式独特性在于:他既依赖于物理形态的身体,又有存在论上不可还原性的主观性。因此如何在现代世界观中一致且完备地解释和理解人遂成了心智哲学的大问题。如果坚持现代世界观的基本立场一致性,那么对意识的解释和理解不可避免存在着"难问题"所界定的不完备性。人们大致从三个进路来处理不完备性的局面。然而,原则上它们都无法实现一致且完备的要求,因为这里存在一个根本的局限,即不可能通过认识论的方法在两种存在论形式(无和有)之间实现等价转换。尽管在认识论上这是一个悲观的结局,但另一方面它又是积极的,因为它显示了个体经验在存在论上是独一无二的。     

反应-效应相容性范式下不同数字表征方式和身体经验对数字认知加工的影响

采用反应-效应相容性范式,探讨不同数字表征方式和身体经验对个体数字认知加工的影响。实验1首先采用木棒数字表征从知觉层面证明反应-效应相容性效应的存在;实验2采用累计手指数字表征考察手指数字表征在反应-效应相容性匹配中的优势;实验3则进一步排除了近似数量表征系统的影响,从语义层面探讨中国文化背景下语义概念手指数字表征的反应-效应相容性对数字认知加工的影响。结果发现,不同的数字表征系统中均存在反应-效应相容性效应,支持了观念运动理论;相比客体材料,手指数字表征在相容条件下具有明显的匹配优势,支持了具身数量的观点。     

ASTROPHYSICS AND CREATION: PERCEIVING THE UNIVERSE THROUGH SCIENCE AND PARTICIPATION

I explore how the notion of divine creation could be made understandable in a worldview dominated by empirical science. The crucial question concerns the empirical basis of belief in creation. Astronomical observations have changed our worldview in an exemplary manner. I show by an example from imaginative literature that human beings can perceive stars by means other than astronomical observation. This alternative mode may be described as “participatory perception,” in which a human experiences the world not by objectifying separation as in science, but by personal involvement. I relate such perceptions to “embodied cognitive science,” a topical interdisciplinary field of research in philosophy, psychology, and neuroscience. Embodied cognitions initiate processes that can convey personal experiences of the stars. Such cognitions may involve religious apprehensions and give rise to sophisticated values. It is argued that the knowledge available through astrophysics and interpretation of the universe as divine creation represent two different ways of perceiving the same reality and should thus be seen as mutually complementary.     

What is ‘mental action’?

There has been a resurgence of interest lately within the philosophy of mind and action in the category of mental action. Against this background, the present paper aims to question the very possibility, or at least the theoretical significance, of teasing apart mental and bodily acts. After raising some doubts over the viability of various possible ways of drawing the mental-act–bodily-act distinction, the paper draws some lessons from debates over embodied cognition which, arguably, further undermine the credibility of the distinction. The insignificance of the distinction is demonstrated in part by showing how the focus on “inner” acts hampers fruitful discussion of Galen Strawson’s skepticism of mental agency. Finally, the possibility is discussed that a distinction between covert and overt action should supplant the one between mental and bodily action.