Subjects: Psychology >> Developmental Psychology submitted time 2023-03-28 Cooperative journals: 《心理科学进展》
Abstract： Impulsivity is a type of risky behavior or tendency of carrying out such behavior without sufficient consideration of its consequences. It could be represented by impulsive behavior-related personality traits and also delaying discounting or proponent response inhibition. A large number of researches have indicated that the impulsive behavior is implicated in the stages of initiation, maintenance, and relapse of drug-seeking behaviors that are involved in drug addiction. However, how impulsivity influence and facilitate the process of drug addiction is yet to be clarified. Analyzing the impulsivity of the different stages of addiction may lead to further understanding. At the beginning stage of drug use, impulsive personality trait plays a role of motivation to facilitate the drug use behavior. Then continuous operant condition learning leads drug users to enter the goal-oriented stage and presents impulsive selection tendency. At the third stage, classical conditional learning promotes the matching of related cues and drug effects, forming a conditioned reflex. Addicts enter the stage of habitual drug use and show stop impulsivity.
Subjects: Psychology >> Developmental Psychology submitted time 2023-03-28 Cooperative journals: 《心理科学进展》
Abstract： Taste is one of the indispensable feelings for human survival, and has substantially extended beyond the direct feeling of “tongue tip.” Taste affects individual perceptions and judgment of interpersonal relationship and ethics, and changes individual decision-making on risk-taking and consumption. Emotional intermediary, embodied metaphor, evolutionary, and social construction hypotheses are different perspectives used to explain the influence of taste on judgment and decision-making. The existing research has some limitations, such as individual differences in taste perception, difficulty in ensuring the validity of taste measurement, lack of unified research paradigm in taste experiment. Hence, future research should continue to verify the taste metaphor and apply it to the fields of sensory marketing and psychological therapy. The current study intensively analyzes taste from the aspects of physiology, psychology, and society, and discuses all facets of the mechanism and effects of taste on judgment and decision-making.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： What is meant by “body” here? There are many understandings about what the human body is, which promote a variety of research programs in cognitive science in general and cognitive psychology in particular. The classical information-processing model of cognitive psychology treated the body as a biophysical substance that is different from the mind as a mental substance. Therefore, as a science of mind, the body has always been ignored and relegated to the position of a “physiological basis” of the mind. The classical cognitive psychology is founded on the idea that brain is something like a digital computer in which the physical structure of the brain is like a hardware, and the cognition is a software. In other words, the cognition was assumed as a computation of a computer. Usually, computation is understood as the rule-governed manipulation of representations, therefore, it requires the assumption that the mind contains some cognitive representations of aspects of the objective world that is independent of our perceptual and cognitive capacities. The cognitive representations are abstract symbols and they are amodal and exist independent of structures and functions of the body. As if the body is only a “carrier” or “container” of the mind. In contrast, embodiment theories of cognitive psychology had tried to distance itself from the classical cognitive psychology, highlighting the pervasiveness of in cognition of bodily factors. Right now, there are many approaches and programs sailing under the banner of “embodied cognition.” A “moderate” or “weak” approaches to embodied cognitive psychology do not separate the body from the mind. They take the body as more in mind, and want to elevate the importance of the body in explaining cognitive processes. From the point of view of the moderates, cognition is in essence a kinds of bodily experience, and the nature of our bodies shapes our very possibilities for our thinking and feeling. For the moderates, cognition is still involved in mental representation and computable processing which are staples of classical cognitive psychology. However, the cognitive representations are not disembodied symbols, but are body-formatted or body-related codes. The “radical” or “strong” approaches to embodied cognitive psychology claim that cognitive systems do not rely on internal representations and computations. Human cognition should be explained without the ascription of representational mental states. Our cognition is essentially grounded in the brain as it is integrated with our body. The nature of our cognitive processes is determined by the specific action possibilities afforded by our body. Our cognitive system is for action, and about solving problems for the organism, not for forming cognitive representations. Cognition is essentially a embodied action.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： There are different theoretical views in the embodied cognition camp, and there is sometimes even conflict among them. Enactive cognition is a new version of recently developed embodied cognition approaches. It claims that the explanation of human cognitive processes across the board should not make any appeal to internal representational or computational states. According to the traditional computation-representation theory of mind, cognitive processes are mechanistically realized in computational processes of building, storing and manipulating detached and abstract internal representations. This cognitivist paradigm has dominated mainstream cognitive psychology for decades. The key assumptions that characterize this representation- centered theory of mind are including that cognition might be understood as computation over mental representations, and that models of cognition should take into account only the inner states of a cognitive individual. But recently this framework has been challenged and criticized. Out of this challenge and criticism emerged the beginnings to an enactive cognition paradigm. The enactive approach to cognitive science proposed a new set of theoretical assumptions for understanding what cognition is and how it works that aims to break the tight conceptual connection between cognition and representation. It takes as its starting point that cognition must not be understood as a capacity for getting an internal representation of a corresponding external reality, which in turn would provide a foundation for supporting thinking, learning, and problem solving. Instead, cognitive processes are deeply entangled in action. Cognition is thus best understood as “enactive”; that is, as a form of practice itself. From the point view of enactive cognition, cognition comes from bodily action and serves bodily action, that is, cognition is embodied action. The key postulate of enactive Cognition is action-related and action-oriented, with the capacity to generate environmental structure by action. Cognition is thus best understood as “enactive”; that is, as embedded action it comes from bodily action and serves bodily action. At the same time, advocates of enactivism state that despite the emphasis on the function of the organism’s action of the mind, the model cannot be equated with behaviorism; action, in contrast to behavior, is purposeful and has a cognitive component. Key aspects of enactive cognition are: (1) perception consists in perceptually guided action and (2) cognitive structures emerge from the recurrent sensorimotor patterns that allow action to be perceptually guided. There are three enactive theories in cognitive science. Autopoietic enactivism emphasizes the deep continuity between life and mind; sensorimotor enactivism focuses on analyzing perceptual consciousness in terms of sensorimotor contingency, and radical enactivism focuses on rejecting representationalism in favour of explanatory strategies that emphasize patterns of embodied interaction. These perspectives on enactive cognition are more informed by phenomenology and pragmatism than were earlier versions of embodied cognition. Therefore, we can say that phenomenology and pragmatism constitute the theoretical origin of enactive cognition. The enactive cognition view is not only theoretically viable, but also supported by substantial experimental evidence demonstrating that cognitive processes can be reinterpreted using this new conceptual framework. The theoretical premises of enactive cognition open up new prospects for improving theoretical research and the practical application of cognitive science in the future.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： Which branch of science does psychology fall under? Does China practice psychology? How should China establish its own scientific discipline of psychology? These three questions urgently need to be resolved since the birth of psychology. With the current development of Western psychology, the rise of ‘embodied cognition’ has allowed us to foresee the greatest possibility of Chinese-Western psychological dialogue and the establishment of China’s own discipline of psychology. The ‘embodied cognition’ of Western psychology is closely related to the ‘body-knowing’ ideas existed in Chinese culture with the concept of ‘nature-human integration’ as the core, whereas Chinese culture has its own body elements that are different from the Western culture. The source of culture is indeed a myth. This study attempts to explore the ‘embodied wisdom’ of Chinese traditional culture from the visual threshold of Chinese myths. The objective is to make a sound basis for the comprehensive scientific orientation of psychology, contributing to the integration of psychology and establishment of China’s own scientific discipline of psychology. On the basis of a purely embodied psychological position, this study is summarised in three parts. Firstly, from the ontological dimension, the phenomenological interpretation method is used to describe how a mythical body is generated, and the myth of world, things and human origin are used as the example to reveal the ontological characteristic of China’s ‘body’ (monism). Secondly, from the spatial dimension, theory of conceptual metaphor is used to analyse how the mythological body phenomenology field is extended, and the perspectives of things and human beings are one, nature and human beings are one and Gods and human beings are one demonstrate the spatial characteristic of China’s ‘body’ (theory of Qi). Finally, from the time dimension, social construction theory is used to deconstruct that how the mythical body is changed in the time field and from the three levels of social, cultural and history to express the time characteristic of China’s ‘body’ (theory of Yi). Since the ancient times, Chinese culture and Western culture have been two different points, obviously. It is impossible naturally for Chinese people to produce ‘epistemology’ in the Western sense of ‘observing knowledge’, because the soil foundation of Chinese culture is ‘ontology’ (experiencing knowledge). China’s ‘monism’ emphasises that the body contains the soul, and the soul embodies the body, which means that the body and soul are perceived as one. From the perspective of Chinese creation myth, China’s ‘body’ can be viewed as the ‘Tao’, the body possesses the ‘power’ and the body also owns ‘will’. China’s Qi theory emphasises that the Qi is full of the three worlds, namely heaven, earth and human beings, hence, from the perspective of Chinese mythology, human beings are integrated with everything, human beings and nature share the same destiny and human beings and gods are connected. China’s Yi theory emphasises that change itself is constant, which due to the meaning of relations always outweighs the meaning of elements in Chinese philosophy. Thus, cultural imagery, social thinking and historical sense existed in China’s creation myth are also the result of the human body’s real-time construction. Inferred from ancient Chinese mythology, the Chinese people know that this world is based on the changing cosmic schema of the ‘body-human beings-things-gods’, which means that the ontological, spatial and temporal dimensions are all dissolved at the starting point of the body. Therefore, China’s ‘embodied psychology’ ideas pay attention to ‘nature-human integration’ in the sense of ontology. So, there is only one body clearly embodied in the world of Chinese traditional culture. Thus, we will no longer be able to judge Chinese psychological ideas under the standards of Western psychology. In summary: (1) psychology should be a unified study that combines natural and humanities science, in which the potential representative is embodied cognition; (2) the integration path of psychology must draw on the wisdom of embodied ideas of psychology that have existed in ancient Chinese culture, especially in the root of the Chinese mythology; (3) China must combine the creative transformation of Chinese and Western embodied psychology to establish the discipline of Chinese scientific psychology.
Subjects: Psychology >> Social Psychology submitted time 2023-03-27 Cooperative journals: 《心理学报》
Abstract： Emotion can be considered as one of the most complex conscious experience phenomena. This is mirrored by the variety of the differing and often opposing emotion theories in psychology. For many years, emotion theory has been characterized by a dichotomy between the mind and the body. Enactive approach to emotion, however, tends to treat emotion as a sense-making process by which the physiochemical environment is transformed into an Umwelt — a world that is meaningful for us. Emotion and cognition are interwoven in this process and closely related to the physical activities of the organism that help the organism adapt to the environment. When correctly understood, sense-making is neither passive information absorption nor active mental projection. Instead, our sense-making depends both on what is offered by the environment and on our morphological characteristics and bodily action. Emotions are the emotions of our body, and the body refers to the lived body in the emotional experience. The lived body plays a constitutive role in the formation of emotion. According to enactivism, emotion is an active action tendency, which means that living beings are autonomous agents who actively make sense of their environmental conditions and bring forth or enact their emotional experiences. Emotions do not occur in the organism’s skull, but arise from the interaction and coupling of the brain, body, and environment. Therefore, emotions are simultaneously mental-physical and bodily cognitive, not in the familiar sense of being made up of separate-but-coexisting bodily and cognitive constituents, but instead in the sense that they blend with each other to achieve complete harmony and convey meaning and personal significance as bodily meaning or significance. Since cognition and emotion are unified in the activity of sense-making of the organism in the enactive theory of emotion, the 4E attributes of cognition, namely, embodied, embedded, extended, and enacted, must also be reflected in emotion and affective life: (1) Emotion is embodied, which means the body is not just a means of expressing our feelings and emotions; it is the particular shape and nature of our body that makes our affective life a meaningful experience. (2) Emotion is embedded. By virtue of being embodied, our emotive life is also automatically embedded or situated in an environment. Emotions are rooted in the environment and form a whole that is closely related to the environment. (3) Emotion is extended, which means that the brain itself is not capable of producing emotional experiences, and the neural activity in the brain cannot fully explain the formation of emotions. On the contrary, other parts of the body contribute significantly to the realization of emotional experience in terms of biological, physiological, morphological, and kinematic details. Emotions, therefore, extend beyond the brain to the non-neural parts of the body. (4) Emotion is enacted. Emotional experience is not a state of perception, but a tendency to act. It conveys meaning to us and allows us to adopt more adaptive intelligent behavior in the process of sense-making. Therefore, emotions are dynamic in nature, and emotional experience includes a motivational component. It is an active, intentional effort. In this sense, emotions entail “doing” and manifest themselves as a tendency to act. The enactive approach to emotion offers a new paradigm for the psychology of emotion, thereby opening up a new perspective for emotion research.
Subjects: Psychology >> Other Disciplines of Psychology submitted time 2018-09-13 Cooperative journals: 《心理学报》
Abstract：已有研究表明, 扩张身体姿势可启动个体的权力感。基于具身认知的视角, 实验1考察身体姿势对免惩罚游戏的提议者进行金钱分配时的影响, 实验2和实验3分别考察最后通牒游戏、免惩罚游戏的回应者在蜷缩和扩张姿势下对各种分配类型方案的拒绝率。结果表明, 与蜷缩姿势相比, 扩张姿势使个体更倾向于在免惩罚游戏提议者角色时做出更多的利己不公平分配, 同时使个体更倾向于拒绝最后通牒游戏和免惩罚游戏中的不公平分配。本研究证明了扩张姿势启动的权力感可影响个体的公平决策。
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