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Religious credence is not factual belief.宗教信仰并非基于事实的信念。
Cognition. 2014 Dec;133(3):698-715. doi: 10.1016/j.cognition.2014.08.015. Epub 2014 Sep 29.
2
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Psychol Inq. 2012 Apr;23(2):206-215. doi: 10.1080/1047840X.2012.686247. Epub 2012 May 31.
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Feeling robots and human zombies: mind perception and the uncanny valley.感受机器人和人类僵尸:心智知觉与恐怖谷
Cognition. 2012 Oct;125(1):125-30. doi: 10.1016/j.cognition.2012.06.007. Epub 2012 Jul 9.
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Mind Perception Is the Essence of Morality.心理感知是道德的本质。
Psychol Inq. 2012 Apr;23(2):101-124. doi: 10.1080/1047840X.2012.651387. Epub 2012 May 31.
5
More than a body: mind perception and the nature of objectification.超越肉体:心智感知与客体化本质。
J Pers Soc Psychol. 2011 Dec;101(6):1207-20. doi: 10.1037/a0025883. Epub 2011 Nov 7.
6
Distortions of mind perception in psychopathology.精神病理学中心智知觉的扭曲。
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7
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J Pers Soc Psychol. 2008 Feb;94(2):292-306. doi: 10.1037/0022-3514.94.2.292.
8
Dimensions of mind perception.心理感知的维度。
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Dehumanization: an integrative review.去人性化:一项综合综述。
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重新思考人们对精神生活的观念。

Rethinking people's conceptions of mental life.

机构信息

Department of Psychology, Stanford University, Stanford, CA 94305

Department of Psychology, Stanford University, Stanford, CA 94305.

出版信息

Proc Natl Acad Sci U S A. 2017 Oct 24;114(43):11374-11379. doi: 10.1073/pnas.1704347114. Epub 2017 Oct 11.

DOI:10.1073/pnas.1704347114
PMID:29073059
原文链接:https://pmc.ncbi.nlm.nih.gov/articles/PMC5664492/
Abstract

How do people make sense of the emotions, sensations, and cognitive abilities that make up mental life? Pioneering work on the dimensions of mind perception has been interpreted as evidence that people consider mental life to have two core components-experience (e.g., hunger, joy) and agency (e.g., planning, self-control) [Gray HM, et al. (2007) 315:619]. We argue that this conclusion is premature: The experience-agency framework may capture people's understanding of the differences among different beings (e.g., dogs, humans, robots, God) but not how people parse mental life itself. Inspired by Gray et al.'s bottom-up approach, we conducted four large-scale studies designed to assess people's conceptions of mental life more directly. This led to the discovery of an organization that differs strikingly from the experience-agency framework: Instead of a broad distinction between experience and agency, our studies consistently revealed three fundamental components of mental life-suites of capacities related to the body, the heart, and the mind-with each component encompassing related aspects of both experience and agency. This body-heart-mind framework distinguishes itself from Gray et al.'s experience-agency framework by its clear and importantly different implications for dehumanization, moral reasoning, and other important social phenomena.

摘要

人们如何理解构成心理生活的情感、感觉和认知能力?对心智知觉维度的开创性研究被解释为人们认为心理生活有两个核心组成部分——体验(例如,饥饿、快乐)和能动性(例如,计划、自我控制)的证据[Gray HM 等人,(2007) 315:619]。我们认为这个结论为时过早:体验-能动性框架可能捕捉到了人们对不同存在(例如,狗、人类、机器人、上帝)之间差异的理解,但不能捕捉到人们如何解析心理生活本身。受 Gray 等人自下而上方法的启发,我们进行了四项大规模研究,旨在更直接地评估人们对心理生活的概念。这导致了一种与体验-能动性框架截然不同的组织的发现:不是在体验和能动性之间进行广泛区分,而是我们的研究一致揭示了心理生活的三个基本组成部分——与身体、心脏和心理相关的能力套件——每个组成部分都包含体验和能动性的相关方面。这个身心心框架通过其对去人性化、道德推理和其他重要社会现象的明确和重要的不同影响,与 Gray 等人的体验-能动性框架区分开来。