Religion as Orienting Worldview

Religions are complex, and any attempt at defining religion necessarily falls short. Nevertheless, any scholarly inquiry into the nature of religion must use some criteria in order to evaluate and study the character of religious traditions across contexts. To this end, I propose understanding religion in terms of an orienting worldview. Religions are worldviews that are expressed not only in beliefs but also in narratives and symbols. More than this, religions orient action, and any genuine religious tradition necessarily is concerned with normative behavior, whether ethical or religious in character. Such an understanding of religion has several advantages, one of which is its natural relation to current forms of the science-religion dialogue. Not only can the findings of cognitive science and related areas inform us about the nature of religion; scientific discoveries also prove to be important for any religious synthesis that attempts to construct a worldview for the twenty-first century.     

信任的认知神经网络模型

信任是指一方在基于对另一方行为期望的基础上愿意冒一定的风险, 以期在将来得到积极结果的心理过程。近年, 认知神经取向的研究对信任行为引起的特定脑区激活进行了考察, 却忽略了大规模脑网络在信任过程中的整体作用。在总结前人研究的基础上提出信任的认知神经网络模型, 并从认知神经网络视角对信任行为进行解释和整合。在模型中, 信任行为是动力系统、情感系统和认知系统相互作用的结果, 并分别与奖励网络、显著网络、中央执行网络和默认网络等神经网络激活有关。此外, 模型还强调信任行为的反馈机制, 以此构成完整的建构模型。模型阐明了心理系统与中枢神经网络之间的对应关系, 从认知神经角度解释了信任行为发生的心理机制和神经基础。     

MAKING SPACE FOR THE METHODOLOGICAL MOSAIC: THE FUTURE OF THE FIELD OF SCIENCE-AND-RELIGION

This article is a response to Josh Reeves's recent book Against Methodology in Science and Religion: Recent Debates on Rationality and Theology that welcomes Reeves's proposal for an anti-essentialist future for the field of science-and-religion, particularly because it has the potential to move the field beyond current, well-worn methods: the dominance of Christian theology and doctrine, the importance of credibility strategies, and the dependence upon philosophical discourses. Reeves’ proposal has the potential to open the science-and-religion field to other topics, problems, and methods, such as studying lived science-and-religion. One way of doing this is to study popular culture and its artifacts such as literature, which portrays a co-mingling of religion and science at the level of day-to-day experiences and practices of characters. For at the level of lived experience, religion and science are not well-defined disciplines neatly compartmentalized into separate academic departments.     

内隐序列学习意识的具身机制

内隐序列学习意识已有三类理论如全局工作平台理论、神经可塑性理论、新异刺激理论都忽略了身体感受的关键因素, 难以揭示意识产生的根本原因。具身意识理论和研究发现, 运动/情感镜像神经元系统及与自我、认知控制系统的交互, 是初级/高级意识产生的本源, 但未涉及内隐序列学习规则意识这个对人类学习认知至关重要的领域。内隐序列学习研究实质上已接近揭示其学习机制正是感知觉运动具身学习, 其意识机制很可能是感知觉运动/情感具身意识, 并且其意识加工脑区与具身意识脑区有关键重合。未来研究可采用Granger因果大脑网络技术证明内隐序列学习意识的具身本源, 并考察已有三类意识理论的具身基础, 以及探索意识影响因素的具身机制。     

A Primer on Psychotherapy Process Research: A Review of Cognitive Therapy of Depression

Researchers conducting psychotherapy process research aim to understand the process by which efficacious psychotherapies achieve therapeutic benefits. A key challenge in this research is how to maximise what can be learned from naturalistic longitudinal data. We provide a selective overview of research examining the process of change in cognitive therapy of depression. While the efficacy of this treatment is widely recognised, a consensus regarding how the treatment reduces depressive symptoms and provides protection from relapse and recurrence has yet to be reached. We review the current state of the research addressing the process of change in cognitive therapy, highlighting how specific methodological features can be used to better understand the process by which this treatment achieves its effects. We highlight the importance of two key challenges to making causal inferences from a process–outcome relation: (a) establishing the temporal precedence of predictors to outcome variables, and (b) evaluating whether any relations identified could be spurious. We argue that methodologically rigorous studies tend to support key claims of the model underlying cognitive therapy of depression. We conclude by considering future directions. For example, we highlight the importance of efforts to understand patient characteristics that may moderate process–outcome relations and could ultimately prove useful in tailoring treatment to best suit individual patients.     

共情的毕生发展:一个双过程的视角

共情中包含情绪和认知两种加工过程,二者有着不同的发展轨迹和机制。其中情绪共情是一种与生俱来的能力,从婴儿期直到成年期呈现下降趋势,到老年阶段有所上升,呈现出U形发展轨迹。其发展可能是由于镜像神经元储存的共享表征日益丰富和精细。认知共情发展相对较晚,从出生直到成年期呈现上升趋势,在老年阶段逐渐下降,呈现倒U形的发展轨迹。其发展是随着颞顶联合区和前额叶皮层成熟、个体区分自我他人和抑制自我中心能力增强而逐渐发展的。只有分别考察两个成分的发展才能了解共情发展的本质和机制。     

Children's supernatural thinking as a signalling behaviour in early childhood

In this study, we analysed the reaction times of 137 college students when making decisions on pairs of hypothetical children verbalizing different types of vignettes and/or exhibiting different physical appearance (photographs of faces). Vignettes depicted immature and mature versions of both supernatural (e.g., ‘The sun's not out today because it's mad’ vs. ‘The sun's not out today because the clouds are blocking it’) and natural (‘I can remember all 20 cards!’ vs. ‘I can remember 6 or 7 cards’) explanations to ordinary phenomena. Photographs of children's faces were morphed with a physical appearance of approximately 4–7 years old or approximately 8–10 years old. In earlier research, immature supernatural thinking produced positive‐affect reactions from adults and older adolescents (14–18 years old) towards young children, with cognitive cues being more important than physical‐appearance cues in influencing adults’ judgements. Reaction times to make decisions varied for the Supernatural and Natural vignettes and for the immature and mature vignettes/faces, reflecting the differential cognitive effort adults used for making decisions about aspects of children's physical appearance and verbal expressions. The findings were interpreted in terms of the critical role that young children's immature supernatural thinking has on adults’ perception, analogous to the evolved role of immature physical features on adults’ perception of infants.     

男性对女性面孔吸引力的认知偏好: 来自ERP的证据

运用事件相关电位(ERPs)技术, 采用学习-再认实验任务, 探讨了男性对有、无吸引力女性面孔图片进行判断和再认时脑内时程的动态变化。行为数据结果表明, 男性对有吸引力女性面孔的反应时更长, 再认正确率更高。ERP结果发现, 有、无吸引力面孔诱发的ERP早成分和晚成分都存在显著差异, 最强效应出现在大脑皮层的中前部。在判断任务和再认任务中, 有吸引力的女性面孔都比无吸引力的女性面孔诱发出更大的ERP成分(分别为N300、P350~550ms和P160、N300~500ms、P500~700ms)。结果表明, 男性对有吸引力的女性面孔的判断和再认存在偏好。     

Does P3 Reflect Attentional or Memory Performances,or Cognition more Generally?

The study evaluated the off-line relationship of attention, memory and other cognitive performances with the auditory event-related potentials P3 (P300) and N2. The sample comprised 200 middle-aged construction workers. Verbal, visuomotor and memory tests were administered. Attentional domains were examined using CogniSpeed software. Slowed reaction times in the test of sustained attention (vigilance) were associated with delayed P3 latency (p < 0.001) and decreased P3 amplitude (p = 0.005), as well as with delayed N2 latency (p < 0.001). Visuomotor slowing in Digit Symbol was also related to delayed P3 latency (p = 0.030) and decreased P3 amplitude (p = 0.014). In contrast, mild cognitive impairment, short- and long-term memory, and concentrating or sharing attention with high working memory demands were not related to P3. The results suggest that P3 is linked to attentional performance with low working memory demands rather than to effortful working memory updating, retrieval from memory stores, or mild cognitive impairment.