具身认知与学习环境:教育技术学视野的理论考察

Embodied Cognition and Learning Environment: A Theoretical Exploration in the Perspective of Educational Technology

21世纪以来，基于笛卡尔理性主义知识观的离身型学习文化日益受到质疑，认知科学和数字技术的进步正在催生具有具身性质的新型学习文化。这种学习文化呼唤学习环境的具身转变，并要求建立一种突破“机械”隐喻、有生命、可进化的新型学习环境。在这种学习环境中，环境要素及其关系混沌而有秩序、复杂而有结构，学习者与学习环境之间双向建构、互利共生，共同构成了一个适应性强、开放性好的整体系统。美国技术哲学家伊德在吸收胡塞尔、海德格尔、梅洛-庞蒂等人思想的基础上，提出了技术具身的观点。本文认为，具身学习环境的营造需要通过具身技术来实现，并从技术具身观点出发，对人与技术之间的具身关系、技术的文化嵌入性、赛博学习空间的具身建立等进行了深入探讨，总结出以下四点具身学习环境的构建原则:1)尽可能多地“吞噬”学习者的各种不同知觉体验;2)设计并运用与所学知识概念相符的动作;3)让学习者在直接体验某一现象基础上进行深度学习;4)充分利用各种代理实现学习者知识理解的具身化。

Since the 21st century， the disembodied culture of learning shaped by the Cartesian view of knowledge has increasingly been doubted and challenged. Meanwhile， the advances in cognitive science and digital technology have been promoting a new culture of learning to emerge characterized as embodied. This kind of embodied culture of learning calls for an embodied change in learning environment， and requires creating a new learning environment which can break through the metaphor of mechanism and has the ability of self-evolution. In this new learning environment， the environmental elements and their relationships are chaos but in order， complicated but structured; the learner and the learning environment construct each other interactively， and remains in a symbiotic embrace; they constitute an integrated system which has a strong adaptability and a good openness. After assimilating the ideas of Husserl， Heidegger， Merleau-Ponty， and others， Ihde proposed and analyzed that there were four different relations between human and technology: embodiment relations， hermeneutic relations， alterity relations， and background relations. Among these human-technology relations， embodiment relations are the most basic and common relations. Ihde described these relations as ( human-technology) -world， and explained that human beings take the technologies into their experience in a particular way by way of perceiving through such technologies and through the reflexive transformation of their perceptual and body sense. However， embodiment relations between human and technology also have two prerequisites. First， the technology must be technically capable of being seen through， it must be transparent. Second， the technology must be learned or， in phenomenological terms， constituted. In this article， the authors explain embodiment relations between human and technology from the following three aspects: first， human beings and technologies interact with each other， and constitute a unity; second， the technologies must be adapted to the development of the human beings， that is to say， they must be suitable for using; third， human beings also must accommodate to the development of the technologies. Based on these above， the authors argue that an embodied learning environment should be developed through embodied technology， and explore the cultural embeddedness of technology， the building methods of embodied cyberspace， and the constructing principles of the embodied learning environment. They propose that the embodied learning environment should engulf the human senses as much as possible， so as to create a sense of presence oscillating around the physical environment， the virtual environment and the imaginal environment. In addition， they advise that using movements (e. g. ， gestures) that are conceptually congruent with the knowledge being learned could increase learners' learning and understanding.