Philosophical Transactions of the Royal Society B: Biological Sciences最新文献

Studying the spatial-social interface requires tools that distinguish between social and spatial drivers of interactions. Testing hypotheses about the factors determining animal interactions often involves comparing observed interactions with reference or 'null' models. One approach to accounting for spatial drivers of social interactions in reference models is randomizing animal movement paths to decouple spatial and social phenotypes while maintaining environmental effects on movements. Here, we update a reference model that detects social attraction above the effect of spatial constraints. We explore the use of our 'wrap-around' method and compare its performance to the previous approach using agent-based simulations. The wrap-around method provides reference models that are more similar to the original tracking data, while still distinguishing between social and spatial drivers. Furthermore, the wrap-around approach results in fewer false-positives than its predecessor, especially when animals do not return to one place each night but change movement foci, either locally or directionally. Finally, we show that interactions among GPS-tracked griffon vultures (Gyps fulvus) emerge from social attraction rather than from spatial constraints on their movements. We conclude by highlighting the biological situations in which the updated method might be most suitable for testing hypotheses about the underlying causes of social interactions. This article is part of the theme issue 'The spatial-social interface: a theoretical and empirical integration'.

If architecture is an expression of human creativity through multi-sensory embodiment, then learning, creating and experiencing architecture should also be multi-sensory and embodied. In this article, we challenge the separation of mind and body through Sheets-Johnstone's mindful bodies concept. We define a mindful body in architecture as one that documents, analyses and memory maps the moving body in different qualities of movement to create diverse spatial experiences. A mindful body approach to creating architecture involves: (i) engaging in meaningful movement and documenting the body, (ii) documenting embodied interactions with dynamic, animate elements in the built environment, (iii) connecting our body's movements with emotions and memories, (iv) designing spaces that produce diverse movements and atmospheres, and (v) designing architecture based on these spaces. We hypothesize that if designers engage in a mindful body approach to design, they can create spatial experiences that help us make sense of ourselves, others and the world. A mindful body approach to design can result in architectural spaces that activate our attentional switches, connect haptic experiences and memories and reveal wonders. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

Collective rituals involve the coordination of intentions and actions and have been shown to promote the alignment of emotional states and social identities. However, the mechanics of achieving group-level synchrony is yet unclear. We report the results of a naturalistic study in the context of an Islamic congregational prayer that involves synchronous movement. We used wearable devices to capture data on body posture, autonomic responses and spatial proximity to investigate how postural alignment and shared arousal intertwine during this ritual. The findings reveal a dual process at play: postural alignment appears to be more localized, with worshippers synchronizing their movements with their nearest neighbours, while physiological alignment operates on a broader scale, primarily driven by the central role of the religious leader. Our findings underscore the importance of interpersonal dynamics in collective gatherings and the role of physical co-presence in fostering connections among participants, with implications extending to our understanding of group dynamics across various social settings.This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

This theme issue brings together researchers from diverse fields to assess the current status and future prospects of embodied cognition in the age of generative artificial intelligence. In this introduction, we first clarify our view of embodiment as a potentially unifying concept in the study of cognition, characterizing this as a perspective that questions mind-body dualism and recognizes a profound continuity between sensorimotor action in the world and more abstract forms of cognition. We then consider how this unifying concept is developed and elaborated by the other contributions to this issue, identifying the following two key themes: (i) the role of language in cognition and its entanglement with the body and (ii) bodily mechanisms of interpersonal perception and alignment across the domains of social affiliation, teaching and learning. On balance, we consider that embodied approaches to the study of cognition, culture and evolution remain promising, but will require greater integration across disciplines to fully realize their potential. We conclude by suggesting that researchers will need to be ready and able to meet the various methodological, theoretical and practical challenges this will entail and remain open to encountering markedly different viewpoints about how and why embodiment matters. This article is the part of this theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

Human learning essentially involves embodied interactions with the material world. But our worlds now include increasing numbers of powerful and (apparently) disembodied generative artificial intelligence (AI). In what follows we ask how best to understand these new (somewhat 'alien', because of their disembodied nature) resources and how to incorporate them in our educational practices. We focus on methodologies that encourage exploration and embodied interactions with 'prepared' material environments, such as the carefully organized settings of Montessori education. Using the active inference framework, we approach our questions by thinking about human learning as epistemic foraging and prediction error minimization. We end by arguing that generative AI should figure naturally as new elements in prepared learning environments by facilitating sequences of precise prediction error enabling trajectories of self-correction. In these ways, we anticipate new synergies between (apparently) disembodied and (essentially) embodied forms of intelligence. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

The gestures we produce serve a variety of functions-they affect our communication, guide our attention and help us think and change the way we think. Gestures can consequently also help us learn, generalize what we learn and retain that knowledge over time. The effects of gesture-based instruction in mathematics have been well studied. However, few of these studies are directly applicable to classroom environments. Here, we review literature that highlights the benefits of producing and observing gestures when teaching and learning mathematics, and we provide suggestions for designing research studies with an eye towards how gestures can feasibly be applied to classroom learning. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

Large language models can handle sophisticated natural language processing tasks. This raises the question of how their understanding of semantic meaning compares to that of human beings. Supporters of embodied cognition often point out that because these models are trained solely on text, their representations of semantic content are not grounded in sensorimotor experience. This paper contends that human cognition exhibits capabilities that fit with both the embodied and artificial intelligence approaches. Evidence suggests that semantic memory is partially grounded in sensorimotor systems and dependent on language-specific learning. From this perspective, large language models demonstrate the richness of language as a source of semantic information. They show how our experience with language might scaffold and extend our capacity to make sense of the world. In the context of an embodied mind, language provides access to a valuable form of ungrounded cognition.This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

The task for an embodied cognitive understanding of humans' actions with tools is to elucidate how the human body, as a whole, supports the perception of affordances and dexterous action with objects in relation to other objects. Here, we focus on the relationship between humans' actions with handheld tools and bipedal posture. Posture plays a pivotal role in shaping animals' perception and action dynamics. While humans stand and locomote bipedally, other primates predominantly employ quadrupedal postures and locomotion, relying on both hands and feet to support the body. Drawing upon evidence from evolutionary biology, developmental psychology and performance studies, we elucidate the influence of bipedalism on our actions with objects and on our proficiency in using tools. We use the metaphor of cascades to capture the dynamic, nonlinear transformations in morphology and behaviour associated with posture and the use of tools across evolutionary and developmental timescales. Recent work illustrates the promise of multifractal cascade analysis to reveal nonlinear, cross-scale interactions across the entire body in real-time, supporting the perception of affordances for actions with tools. Cascade analysis enriches our comprehension of real-time performance and facilitates exploration of the relationships among whole-body coordination, individual development, and evolutionary processes.This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

Each individual's movements are sculpted by constant interactions between sensorimotor and sociocultural factors. A theoretical framework grounded in motor control mechanisms articulating how sociocultural and biological signals converge to shape movement is currently missing. Here, we propose a framework for the emerging field of ethnokinesiology aiming to provide a conceptual space and vocabulary to help bring together researchers at this intersection. We offer a first-level schema for generating and testing hypotheses about cultural differences in movement to bridge gaps between the rich observations of cross-cultural movement variations and neurophysiological and biomechanical accounts of movement. We explicitly dissociate two interacting feedback loops that determine culturally relevant movement: one governing sensorimotor tasks regulated by neural signals internal to the body, the other governing ecological tasks generated through actions in the environment producing ecological consequences. A key idea is the emergence of individual-specific and culturally influenced motor concepts in the nervous system, low-dimensional functional mappings between sensorimotor and ecological task spaces. Motor accents arise from perceived differences in motor concept topologies across cultural contexts. We apply the framework to three examples: speech, gait and grasp. Finally, we discuss how ethnokinesiological studies may inform personalized motor skill training and rehabilitation, and challenges moving forward.This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.

The enfacement illusion is a facial version of the rubber hand illusion, in which participants experience tactile stimulation of their own faces synchronously with the observation of the same stimulation applied to another's face. In previous studies, participants have reported experiencing an illusory embodiment of the other's face following synchronous compared to asynchronous stimulation. In a series of three experiments, we addressed the following three questions: (i) how does similarity between the self and the other, operationalized here as being of the same or different gender to the other, impact the experience of embodiment in the enfacement illusion; (ii) does the experience of embodiment result from alterations to the self-concept; and (iii) is susceptibility to the experience of embodiment associated with interoceptive processing, i.e. perception of the internal state of the body? Results indicate that embodiment is facilitated by the similarity between the self and the other and is mediated by the incorporation of the other into the self-concept, but sensitivity to one's own internal states does not impact upon embodiment within the enfacement illusion. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'.