Milanesi P G
Brain Connectivity Center, IRCCS C Mondino Institute of Neurology Foundation, Pavia, Italy.
Funct Neurol. 2009 Jul-Sep;24(3):121-8.
Unlike the concept handed down by philosophy (and by the philosophy of science), which proposes a univocal, intellectualistic vision of space, Previc's studies have shown that the relationship between consciousness and space is instead managed by a number of modules, making it possible to categorise spatial interaction on four levels which correspond to the different ways in which we project our existence in different practical and cultural scenarios. What emerges as particularly important is the fourth level of the management of spatiality, the one that sees human consciousness dealing with the great distances - the heavens, the house of the gods. This module makes use of a neural pathway involving ventral sensory structures that also manage the relationship with religion and transcendence. But these are also the structures that are activated when populations are forced to set out in search of new lands - the quest for the eternal "Promised Land". In this study of infinite spaces, the path of the gods and of men coincide and they are seen to advance along it together.
与哲学（以及科学哲学）传承下来的概念不同，后者提出了一种关于空间的单一、唯智主义观点，普雷维克的研究表明，意识与空间之间的关系是由多个模块管理的，这使得我们能够在四个层面上对空间互动进行分类，这四个层面对应于我们在不同的实践和文化场景中展现自身存在的不同方式。特别重要的是空间管理的第四个层面，即人类意识处理巨大距离——天空，众神之所——的层面。这个模块利用了一条涉及腹侧感觉结构的神经通路，这些结构也管理与宗教和超越性的关系。但这些也是当人们被迫出发寻找新土地——对永恒“应许之地”的追求时被激活的结构。在这项对无限空间的研究中，神与人的道路重合，并且他们被视为一同沿着这条道路前进。
