发展的行动观述评

本文介绍了行动观的主要理论观点,认为个体有意识的自我发展和自我调节对于发展具有重大意义,进而阐述了自我观察、自我评价和自我调节的过程和机制。行动观克服了哲学的决定论和因果机制的局限,把发展的多样性和规律性统一起来,并有效地整合了文化和个体自身对于发展的作用。     

Well‐Being Blindness

Why are we still studying well‐being? We have a vested interest in understanding the good life, and the relevant data seem to be accessible to us all. The challenge is to explain why well‐being is one lasting philosophical topic among others in spite of our special epistemic relationship to it. This article argues that human nature renders us well‐being blind. On one side this is due to the heterogeneous nature of our interests. Some are directly mediated by conscious thought, others are not. Some are individualistically realized, others relationally. On the other side we suffer from cognitive biases that lead us to undervalue, indeed, to miss entirely, the important aspects of human life that do not depend on conscious attention. Consequently, there is reason to think that we shall never be satisfied with a theory of well‐being.     

Towards learning agents with personality traits: Modeling Openness to Experience

Recent advances in neurosciences and cognitive sciences show us that the human neocortex is not a slave to the experiences from our perception and that the memories stored in hippocampus are goal weighted during the replay of the experiences for the purpose of re-learning from them. Temporal difference reinforcement learning systems that use neural networks as function approximators rely on an experience replay memory structure similar to the hippocampus. We bring forward this similarity and present a novel way of using a goal weighted prioritization of the memory that is biologically inspired. Furthermore, we introduce a novel prioritization criteria called Variety of Experience Index, or VEI, for weighting the selection of the experiences that are stored in the replay memory. Weighting the experiences based on two different extremes of VEI can behaviourally modify the agent’s learning process, generating different types of learning agents that exhibit different personality traits along the dimension of Openness to Experience.     

动作的主动控制感与因果关系的主动控制感：主动动作时间压缩效应的产生机制

主动动作的时间压缩效应指主动动作到动作结果之间存在时间上的主观压缩。基于动作的主动控制感和因果关系的主动控制感是该效应的两种理论解释。本文首先分别介绍动作的主动控制感和因果关系的主动控制感, 并从行为和脑机制角度提供相应的证据解释时间压缩效应的机制。同时, 本文提出了在主动动作时间压缩效应中动作的主动控制感与因果关系的主动控制感之间可能存在的序列加工和平行加工的关系。     

有意遗忘的脑机制

有意遗忘是指个体主动忘记无用和过时的信息,本质是记忆的主动抑制,包括定向遗忘和压抑遗忘。在定向遗忘中,记忆抑制既发生在编码阶段也发生在提取阶段,脑机制研究支持编码抑制理论和提取抑制理论;在压抑遗忘中,think和No-think所激活的脑区不同,No-think引起前额区域的激活增强和海马的激活减弱。未来应开展定向遗忘和压抑遗忘的脑机制差异研究,注重记忆抑制和其他心理活动抑制之间的差异研究,关注创伤个体的有意遗忘研究,拓展记忆控制神经网络的可塑性研究。     

Indexicals: what they are essential for

Abstract

Cappelen and Dever have recently defended the view that indexicals are not essential: They do not signify anything philosophically deep and we do not need indexicals for any important philosophical work. This paper contests their view from the point of view of an account of intentional agency. It argues that we need indexicals essentially when accounting for what it is do something intentionally and, as a consequence, intentional action, and defends a view of intentional action as a possible conclusion of practical reasoning where the indexical is essential for the content of such a conclusion.     

Sensorimotor representation and knowledge-based reasoning for spatial exploration and localisation

We investigate a hybrid system for autonomous exploration and navigation, and implement it in a virtual mobile agent, which operates in virtual spatial environments. The system is based on several distinguishing properties. The representation is not map-like, but based on sensorimotor features, i.e. on combinations of sensory features and motor actions. The system has a hybrid architecture, which integrates a bottom-up processing of sensorimotor features with a top-down, knowledge-based reasoning strategy. This strategy selects the optimal motor action in each step according to the principle of maximum information gain. Two sensorimotor levels with different behavioural granularity are implemented, a macro-level, which controls the movements of the agent in space, and a micro-level, which controls its eye movements. At each level, the same type of hybrid architecture and the same principle of information gain are used for sensorimotor control. The localisation performance of the system is tested with large sets of virtual rooms containing different mixtures of unique and non-unique objects. The results demonstrate that the system efficiently performs those exploratory motor actions that yield a maximum amount of information about the current environment. Localisation is typically achieved within a few steps. Furthermore, the computational complexity of the underlying computations is limited, and the system is robust with respect to minor variations in the spatial environments.     

Evolutionary autonomous agents and the naturalization of phenomenology

The phenomenological goal of grounding the content of conceptual thought in the background understanding of everyday, skillful coping was approached using evolutionary autonomous agent (EAA) methodology. The behavior of an EAA evolved to perform a specified motor task was identified with skillful coping. Changes in the dynamics of the EAA controller occurred when the EAA encountered an unexpected obstacle with loss of longer time scale components in its hierarchical temporal organization. These temporal changes are consistent with the phenomenological changes which we experience with breakdown during equipment use with our adoption of a more immediate, determinate stance. Since this latter experience is the basis of conceptual thought, the EAA paradigm goes some way in providing a naturalized explanation for the grounding of the content of conceptual thought in everyday, skillful coping in a manner that is physiologically plausible and phenomenologically accurate.     

Why is loving a thief not the same as loving all men for the Mohists?

The purpose of this article is to explain the Mohists’ perceived inconsistences of the following three propositions in the Mojing since we attribute to them an unconditional love toward human beings: (A) A thief is a man. Killing a thief is not killing men. (B) A thief is a man. Loving a thief is not loving men. (C) Zang is a man. Loving Zang is loving men. The attribution of unconditional love toward human beings is not unusual to the Mohists when we render the Mohist idea of jian’ai as universal love. My interpretation first suggests that we can consistently interpret the Mohist ethical position as intentional utilitarianism. Second, I claim that Mohist universal love includes some generality, though it does not have to mean universality without exception. This Mohist generality will be explained through the generic use of nouns.     

Truth-Sensitivity and Folk Epistemology

Several studies have found a robust effect of truth on epistemic evaluation of belief, decision, action and assertion. Thus, truth has a significant effect on normative participant evaluations. Some theorists take this truth effect to motivate factive epistemic norms of belief, action, assertion etc. In contrast, I argue that the truth effect is best understood as an epistemic instance of the familiar and ubiquitous phenomenon of outcome bias. I support this diagnosis from three interrelating perspectives: (1) by epistemological theorizing, (2) by considerations from cognitive psychology and (3) by methodological reflections on the relationship between folk epistemology and epistemological theorizing.