直通他心的“刹车”:五问具身模拟论

直接社会知觉立场在认识论上质疑了基于理智主义的他心观。理解他心不是像后者所预设的"心智思考另一个心智",而应被视为"具身心智知觉另一个具身心智"。作为直接社会知觉的实体理论,具身模拟论强调对心智模拟的核心概念进行再利用,经由镜像神经元活动产生的运动模拟,以一种直接的、自动化的、前反思的加工方式来通达他心。然而,这个模型面临如下五个问题:相似的大脑-身体系统并非社会互动的必要条件;自身运动能力并非理解动作意图的必要条件;镜像神经元经典实验的解释并非不可兼容于心智化;具身模拟并非是在刺激贫乏而是在刺激丰富背景下产生的;镜像神经元是联想学习而非自然选择的产物。     

具身认知与具身隐喻——认知的具身转向及隐喻认知功能探析

具身认知是第二代认知科学观兴起背景下认知研究中最重要和最具代表性的取向。它主张身体、动作和情境在整个认知过程中的整体性,使得原先单纯作为语言学研究对象而存在的隐喻逐渐显露出其思维认知工具的本质。一旦具身认知凸显隐喻的具身性认知功能,隐喻在认知过程中的动力性本质也就越来越为人们所重视。当前隐喻认知功能的研究主要采取的是与具身认知结合的实验,并集中体现在情绪、感知觉和身体姿势等相关方面。     

共享身体表征:心智阅读起源的具身匹配论

有关人类心智阅读的起源一直是发展心理学与心灵哲学的"难问题"。匹配论作为一种旨在解释该问题的元理论,提出了自我与他人的经验匹配观,但囿于核心机制的匮乏而陷入困境。伴随具身认知科学的兴起和镜像神经元的发现,使得经典匹配论的假设得以在具身认知视角下进行检验。具身匹配论认为人类心智阅读源自镜像系统的"共享身体表征"作用。这种具身化的方式将自我与他人的经验直接匹配起来,并最终实现自我与他人的同一性。     

关于儿童模仿能力的理论解释模型及其研究展望

模仿作为儿童的一种重要的社会认知能力一直是发展心理学的热门研究主题.关于模仿的意图理解模型强调了意图理解与掌握在模仿中的意义,即模仿者必须理解示范者的意图方能产生模仿的行为:关于模仿的观念运动模型则表明模仿动作是以被预见的方式予以表征的,其中动作目的位于整个动作序列的顶层而被观察模仿者优先复制.随着认知神经科学、心灵哲学等研究的不断深入,人们发现对行为与心理现象的研究需要回归到对"大脑神经系统与肉身"关系的阐明上,由此研究者们提出了具身模仿模型,认为通过自我与他人身体表象的中介作用,个体经由镜象神经元触发运动系统来直接体验他人的心理状态,包括意图、愿望等,从而进行精确模仿.研究者们甚至还确定了模仿的核心大脑皮层环路.具身模仿模型具有整合意图理解模型与观念运动模型的效力,但有关镜像神经元系统在个体发生学水平上的起源与发育,镜像神经元系统如何在复杂的社会认知情境中与基于逻辑推理的模仿互为补益等问题,仍有待研究者进一步探索与澄清.     

具身社会认知:社会认知研究的新动向

具身认知是当前哲学认识论的实证转向以及第二代认知观兴起的背景下认知研究中最重要和最具代表性的研究方向之一。具身认知强调的是人的身体、动作与情境在整个认知过程中的关联性,具身社会认知是当下具身理论与社会认知研究相结合的产物。虽然具身社会认知研究的起步较晚,但却有着深刻的哲学与心理学思想渊源,存在主义、现象学、机能主义心理学等都是其理论基础。具身社会认知已经在实证领域内取得了较为丰富的研究成果,极大地拓展了具身社会领域的理论与实证依据,但想要获取更大的发展,还必须解决当前存在的诸如理论体系混乱、研究方法不足以及科学性欠缺等问题。     

具身认知与具身情绪

通过对具身认知与具身情绪的背景提出、概念界定和研究方法的比较性论述,发现二者的研究经历了现象描述、行为观察和神经解剖学研究三个阶段。虽然具身认知与具身情绪之间的差异在信息加工的各个阶段都存在,而且各自在身体表现上也不太一样,但二者都需要身体和身体经验的参与,并且在生理表现上也有重叠的部分,我们在具体的身体中找到了它们的共同点。     

具身认知:心身关系的新思考

心身关系是关于精神与物质、心理与大脑等心物之间的关系.心身关系理论的发展主要有离身认知和具身认知两类观点.具身认知观的理论基础是自然主义观和身体现象学,主要包含三个基本观点:心智是具身的;隐喻是思维的核心;认知是无意识的.具身认知观丰富并深化了有关心身关系的认识和理解,代表了心身关系的新取向,把心智活动归结为大脑、身体和身体经验的相互作用,认知活动取决于身体本身和个体在社会文化中获得的经验.     

西方心理学中的具身认知研究思潮

具身认知已经从形而上学思辨走向心理学的实验研究。具身认知强调认知过程并非抽象的符号加工,而是与身体的物理属性、感觉运动系统的体验紧密联系在一起。身体与世界的互动决定了认知的性质和种类。认知、知觉和行动是一体化的过程。心理学的具身认知实验集中在身体的物理感受对认知的影响、情绪的具身特征、身体洁净与道德评价、运动系统与认知判断、语言理解的具身特征等领域。具身认知的兴起是对抗身心二元论的结果。在具身认知兴起的过程中,哲学家海德格尔、梅洛.庞蒂,心理学家詹姆斯、杜威、维果茨基、皮亚杰等人都发挥了重要作用。     

浅谈具身认知

具身认知走在认知科学研究领域的前沿,激发了许多学者对于具身的研究。具身认知强调人的视角、移情,主体间性以及物体的动允性在认知过程中发挥的重要作用,为以后语言现象及心理活动等方面的研究提供了理论依据,是认知科学的一个重大突破。然而,具身认知也存在一些问题。     

具身道德的脑机制研究——具身德育的认知神经科学证据

具身德育针对传统的"离身"倾向和现象,明确了身体及其与周围环境的相互作用在德育中的不可替代性,能有效克服德育知行脱节现象。本文从具身道德的概念隐喻、具身道德情绪、具身道德情境三个方面论述具身道德领域的脑科学研究前沿成果,为具身德育新理念提供认知神经科学依据。     

Embodied Learning

This article argues that psychological discourse fails miserably to provide an account of learning that can explain how humans come to understand, particularly understanding that has been grasped meaningfully. Part of the problem with psychological approaches to learning is that they are disconnected from the integral role embodiment plays in how I perceive myself, other persons and other things in the world. In this sense, it is argued that a central tenet of any educational learning involves being taught to perceive, come to know ourselves and the world around us. This may seem like stating the obvious, but there is a general tendency to take the experience of perception for granted. Since phenomenology according to Merleau-Ponty recognises that perceptual experience is the basis of ‘all rationality’ makes it particularly apt for explaining the significant role embodiment plays in understanding what has been learned, and understanding that has been grasped meaningfully. What makes this account of embodied learning educationally significant is that the whole person is treated as a whole being, permitting the person to experience him or herself as a holistic and synthesised acting, feeling, thinking being-in-the-world, rather than as separate physical and mental qualities which bear no relation to each other.     

法律的伦理与伦理的法律

法律的伦理和伦理的法律是法律伦理研究的重要内容。法律的伦理研究法律蕴涵的伦理精神及对法律的伦理评判;伦理的法律探讨内涵伦理精神的法律的伦理功能、伦理关怀、作用方式,并以此来整合社会大众的德性。伦理精神向法律实体化的转化应是我国当前道德建设的一个重点。     

论标志设计的人性化体现

标志设计是为人服务的,在产品设计过程中,需要设计者对人性多层面的体察、感知并契合地表达,“人性化设计”体现的是设计师对待社会和受众需求的敏锐观察,文章从趣味性、民族性、心灵安慰等方面论述其人性化表现。     

物理学中呈现的美

在物理中学中，物理规律、实验、物理理论以及物理学家的思想品德无不体现了美，它不仅给人以美的享受，更给人以启迪，振奋和激励。作为一个物理教师，不仅要在物理教学中向学生传授物理知识，还应该对学生进行美育的培养，让学生接受美的熏陶，使学生能感受美，追求美进而创造美。     

体验哲学与认知语言学

认知语言学研究在国内外方兴未艾.认知语言学的哲学基础是体验哲学.本文评述了体验哲学的背景、重要原则及其对认知语言学的影响.     

Embodied Knowing in Online Environments

In higher education, the conventional design of educational programs emphasises imparting knowledge and skills, in line with traditional Western epistemology. This emphasis is particularly evident in the design and implementation of many undergraduate programs in which bodies of knowledge and skills are decontextualised from the practices to which they belong.

In contrast, the notion of knowledge as foundational and absolute has been extensively challenged. A transformation and pluralisation has occurred: knowledge has come to be seen as situated and localized into various ‘knowledges’, and the status of the body has taken on renewed significance in epistemological debates. Rather than thinking of knowledge as transcending the body, the embodiment of knowledge has become a key factor in understanding the nature of knowledge and what it means to know.

In this paper, we adopt a phenomenological perspective in exploring the notion of embodied knowing as it relates to higher education programs and, more specifically, the ways in which information and communication technologies (ICTs) are used in these programs.     

Embodied cognition and curriculum construction

The disembodiment of cognitive science has resulted in curricula with disembodied concepts and practice. The emergence of the embodied cognitive science provoked public reflections on the nature of the curriculum. This has elevated the body from the ‘peripheral’ position to the ‘central’ position, acting as the subject in action and becoming the bridge to experience transformations. Meanwhile, the nurturing role of the environment for the mind is attracting increasingly more attention, and the environment, the body, and the mind jointly constitute a dynamic system that prompts the transformation and restructuring of learners’ experience. The reshaping of the relationship between the body and education and the integration of physical experience and mind-building have led us to examine curriculum from a completely new perspective, and curriculum construction is thus transformed to the dynamic generation of interaction among the body, the mind, and the environment based on group experiences. To be precise, there are three basic dimensions in the construction of an embodied curriculum: (1) returning to the life-world and promoting the integration of the curriculum narrative framework and the student’s learning trajectory; (2) introducing the embodied experience and realizing the continuous interactions among the learner’s body, mind, and environment; and (3) integrating the functions of technologies to provide a powerful mediating tool for the construction of embodied curriculum.