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Journal articles on the topic 'Neurophenomenology'

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Author: Grafiati

Published: 4 June 2021

Last updated: 11 March 2023

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1

Peters, Frederic H. "Neurophenomenology." Method & Theory in the Study of Religion 12, no. 1-4 (2000): 379–415. http://dx.doi.org/10.1163/157006800x00256.

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AbstractAlthough the subject matter of religious studies is essentially phenomenal (e.g., conscious acts, attitudes, intentions, worldviews), the analysis of the basic datum, consciousness itself, remains of necessity incomplete because of the discipline's restriction to the phenomenal envelope. Philosophical and psychological analysis contributed to our understanding of consciousness, but, lacking access to the neurological engine-room of consciousness, their explanatory power is compromised as well. Neuroscience, on the other hand, has moved beyond the behaviorist denial of consciousness and recent research indicates that the evolutionary development of the brain's representational capacity may well account for its ability to generate consciousness. These advances provide an opportunity to marry objective explanation with phenomenological descriptions of the view from the inside, creating a powerful new analytic tool: Neuro-phenomenology. Comprised of an exaggerated differentiation between conscious state and informational content, and constituting an important phenomenological category within many Hindu and Buddhist programs, lucid consciousness makes an ideal subject with which to assess the analytic power of Neurophenomenology.

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2

Cole, J. "Wittgenstein's neurophenomenology." Medical Humanities 33, no. 1 (June 1, 2007): 59–64. http://dx.doi.org/10.1136/jmh.2006.000232.

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3

Monetti, Stefano. "Il dibattito epistemologico sulle neuroscienze." PARADIGMI, no. 3 (November 2009): 179–93. http://dx.doi.org/10.3280/para2009-003013.

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- Two fundamental approaches are considered in this paper: materialistic reductionism and neurophenomenology. According to reductionism, the neurosciences can ascertain the reliability of psychological cognition by investigating the material do- main. Neurophenomenology, instead, recurs to an integrated and complex approach, which combines philosophical, psychological and neurological knowledge. This essay critically analyses these approaches, and tries to define their respective philosophical genealogy.Key words: Epistemology, Mind/body problem, Neurophenomenology, Neuroscience, Psychoanalysis, Reductionism.Parole chiave: Epistemologia, Neurofenomenologia, Neuroscienze, Psicoanalisi, Relazione mente/corpo, Riduzionismo

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4

MacLennan, Bruce J. "Neurophenomenology and Neoplatonism." International Journal of the Platonic Tradition 13, no. 1 (April 29, 2019): 51–67. http://dx.doi.org/10.1163/18725473-12341422.

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Abstract The worldview emerging from neurophenomenology is consistent with the phenomenological insights obtained by Neoplatonic theurgical operations. For example, gods and daimons are phenomenologically equivalent to the archetypes and complexes investigated in Jungian psychology and explicated by evolutionary psychology. Jung understood the unconscious mind and physical reality to have a common root in an unus mundus (with physical and psychical aspects). Parallel reductions in the phenomenological and neurological domain imply elementary constituents of consciousness associated with simple physical systems, that is, natural processes experienced both externally (objectively) and internally (subjectively). Analysis reveals they have both an eternal formal structure and a material substrate that allows the formal structure to evolve in time with both phenomenal and physical aspects. Since all physical processes fit this description, a form of panpsychism is implied. These developments can inform our understanding of the Forms, the World Soul, and individual souls in Neoplatonism.

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5

Gordon, Susan. "Alan Watts and neurophenomenology." Self & Society 43, no. 4 (October 2, 2015): 311–21. http://dx.doi.org/10.1080/03060497.2016.1142263.

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6

Moss, Donald. "On the way to neurophenomenology." Humanistic Psychologist 43, no. 1 (2015): 88–96. http://dx.doi.org/10.1080/08873267.2014.993073.

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7

Head, James, and William S. Helton. "The troubling science of neurophenomenology." Experimental Brain Research 236, no. 9 (March 25, 2016): 2463–67. http://dx.doi.org/10.1007/s00221-016-4623-7.

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8

Depraz, Natalie, and Thomas Desmidt. "Cardiophenomenology: a refinement of neurophenomenology." Phenomenology and the Cognitive Sciences 18, no. 3 (August 9, 2018): 493–507. http://dx.doi.org/10.1007/s11097-018-9590-y.

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9

Cardeña, Etzel, Peter Jönsson, Devin B. Terhune, and David Marcusson-Clavertz. "The neurophenomenology of neutral hypnosis." Cortex 49, no. 2 (February 2013): 375–85. http://dx.doi.org/10.1016/j.cortex.2012.04.001.

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10

Schwartzman, David J., Daniel Bor, Nicolas Rothen, and Anil K. Seth. "Neurophenomenology of induced and natural synaesthesia." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1787 (October 21, 2019): 20190030. http://dx.doi.org/10.1098/rstb.2019.0030.

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People with synaesthesia have additional perceptual experiences, which are automatically and consistently triggered by specific inducing stimuli. Synaesthesia therefore offers a unique window into the neurocognitive mechanisms underlying conscious perception. A long-standing question in synaesthesia research is whether it is possible to artificially induce non-synaesthetic individuals to have synaesthesia-like experiences. Although synaesthesia is widely considered a congenital condition, increasing evidence points to the potential of a variety of approaches to induce synaesthesia-like experiences, even in adulthood. Here, we summarize a range of methods for artificially inducing synaesthesia-like experiences, comparing the resulting experiences to the key hallmarks of natural synaesthesia which include consistency, automaticity and a lack of ‘perceptual presence’. We conclude that a number of aspects of synaesthesia can be artificially induced in non-synaesthetes. These data suggest the involvement of developmental and/or learning components in the acquisition of synaesthesia, and they extend previous reports of perceptual plasticity leading to dramatic changes in perceptual phenomenology in adults. This article is part of a discussion meeting issue ‘Bridging senses: novel insights from synaesthesia’.

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11

Hanna, Robert, and Evan Thompson. "Neurophenomenology and the Spontaneity of Consciousness." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 133–62. http://dx.doi.org/10.1080/00455091.2003.10717597.

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Consciousness is what makes the mind-body problem really intractable (Nagel1980, p. 150). My reading of the situation is that our inability to come up with an intelligible conception of the relation between mind and body is a sign of the inadequacy of our present concepts, and that some development is needed (Nagel1998, p. 338). Mind itself is a spatiotemporal pattern that molds the metastable dynamic patterns of the brain (Kelso 1995, p. 288).

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12

Green, David William. "On Path Diagrams and the Neurophenomenal Field in Bilinguals." Languages 7, no. 4 (October 12, 2022): 260. http://dx.doi.org/10.3390/languages7040260.

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Conversation is a major site for our use of language. Each conversation elicits a distinct subjective experience: a specific and dynamic phenomenal field, and it is this field that controls our communicative actions. We cannot hope to understand the neural bases of conversation without relating these to the phenomenal field. We need a neurophenomenology of the bilingual speaker. I propose and illustrate an approach involving path diagrams together with retrospective experience sampling to capture the richness of the phenomenal field as a speaker talks through an issue of concern, and relate this process to large-scale attentional networks. The proposal offers a general approach to developing a neurophenomenology of the bilingual speaker and listener.

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13

Mejía Fernández, Ricardo. "UNA LECTURA PERSPECTIVISTA DE LA NEUROFENOMENOLOGÍA: FRANCISCO VARELA Y RONALD GIERE." Investigaciones Fenomenológicas, no. 14 (February 3, 2021): 167. http://dx.doi.org/10.5944/rif.14.2017.29638.

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El autor realiza una lectura en clave perspectivista de la neurofenomenología, enfoque transdisciplinar y metodológico iniciado a mediados de los 90 por el neurobiólogo Francisco J. Varela desde el ámbito experimental de las ciencias de la mente. La originalidad del artículo reside en que estudia comparativamente el problemático entrecruce de la neurofenomenología de Varela con el perspectivismo científico de Ronald N. Giere, mostrándonos que la neurofenomenología no sólo lo antecedió cronológicamente, sino que fue mucho más radical al tener en cuenta la la dimensión fenomenológica y trascendental de la experiencia vivida humana y al aplicarla en los protocolos de las neurociencias cognitivas.The author makes a perspectivist reading of neurophenomenology, a transdisciplinary and methodological approach pioneered in the 90’s by the neurobiologist Francisco J. Varela, who worked in the experimental field of the science of mind. The originality of the article consists in studying with a comparative method the problematic intertwine of Varela’s neurophenomenology and the scientific perspectivism recently defended by Ronald N. Giere. In this way, the autor shows how neurophenomenology notonly came before Giere’s proposal but also how it was more radical in considering the phenomenological and transcendental human dimension and in trying an implementation in cognitive neuroscience protocols.

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14

Peters, Frederic. "Neurophenomenology of the Supernatural Sense in Religion." Method & Theory in the Study of Religion 16, no. 2 (2004): 122–48. http://dx.doi.org/10.1163/1570068042360242.

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AbstractThe great majority of scholarly definitions of "religion" center around some notion involving experience or awareness of a supernatural dimension (forces, entities). This sense of the supernatural has been found in virtually all human societies extending back into paleolithic times. Advances in neuroscientific research technology have made it possible to assert that phenomenal experience is in fact a form of brain activity; the two are identical. This naturally leads us to inquire as to why and how a brain evolving to serve the needs of survival and replication in a harsh natural environment should have developed the capacity and evident propensity to generate a sense of the supernatural. Psychology has recently identified a set of three primitive interpretive modules dedicated to generating a sense of causative essence. These modules are located in areas of the brain whose representational output can be experienced as non-material, like the stream of thought, rather than as external physical landscape. These non-physical neurophenomenal essences are identical to the three forms of otherworldly spirit essence found throughout human religious history, and they form the basis of the multi-layered neurophenomenal complex comprising the sense of the supernatural.

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15

Beshai, James A. "Erwin Straus on the way to neurophenomenology." Humanistic Psychologist 44, no. 3 (2016): 322–26. http://dx.doi.org/10.1037/hum0000038.

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16

Bayne, Tim. "Closing the gap? Some questions for neurophenomenology." Phenomenology and the Cognitive Sciences 3, no. 4 (2004): 349–64. http://dx.doi.org/10.1023/b:phen.0000048934.34397.ca.

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17

Bruhn, Mark J. "Mind Out of Time: Wordsworth and Neurophenomenology." European Romantic Review 24, no. 4 (August 2013): 421–36. http://dx.doi.org/10.1080/10509585.2013.807967.

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18

Lutz, Antoine. "Neurophenomenology and the study of self-consciousness." Consciousness and Cognition 16, no. 3 (September 2007): 765–67. http://dx.doi.org/10.1016/j.concog.2007.08.007.

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19

Liu, Zixuan. "Why and How Transcendental Phenomenology Should Interact with Neuroscience." Studia Phaenomenologica 22 (2022): 371–91. http://dx.doi.org/10.5840/studphaen20222218.

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Current dialogues in neuroscience are limited to phenomenological psychology plus neuroscience, or neurophenomenology. Within these dialogues, transcendental phenomenology is largely expelled. This article proposes a transcendental phenomenology of and through neuroscience. The “phenomenology‑of ” neuroscience is a philosophy that refuses to view the Experience‑Body Relation and Life‑Non‑Life Ambiguity as if they were predetermined, unintelligible, metaphysical gaps. Instead, it attempts to understand them through a correlative intentional experience involving activities of neuro‑scientific investigation and their pre‑theoretical prerequisites. This establishes the indispensability of self‑report and highlights the failings of two naturalistic interpretations of intentionality (representationalism and enactivism). A “phenomenology‑through” neuroscience is thus justifiable and necessary, as illustrated by the example of memory consolidation during sleep. The article finds that as phenomenology‑plus, neurophenomenology can solve its problems only through a mutually constraining “phenomenology‑of ” and “‑through”.

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20

Laughlin, Charles D. "Time, Intentionality, and a Neurophenomenology of the Dot." Anthropology of Consciousness 3, no. 3-4 (July 1992): 14–27. http://dx.doi.org/10.1525/ac.1992.3.3-4.14.

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21

Smith, Sean M., and Evan Thompson. "Searching for affect: From William James to neurophenomenology." Psychology of Consciousness: Theory, Research, and Practice 2, no. 1 (2015): 19–23. http://dx.doi.org/10.1037/cns0000041.

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22

Kirmayer, Laurence J. "Nightmares, Neurophenomenology and the Cultural Logic of Trauma." Culture, Medicine, and Psychiatry 33, no. 2 (April 3, 2009): 323–31. http://dx.doi.org/10.1007/s11013-009-9136-4.

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23

Colombetti, Giovanna, and Evan Thompson. "Enacting emotional interpretations with feeling." Behavioral and Brain Sciences 28, no. 2 (April 2005): 200–201. http://dx.doi.org/10.1017/s0140525x05280044.

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This commentary makes three points: (1) There may be no clear-cut distinction between emotion and appraisal “constituents” at neural and psychological levels. (2) The microdevelopment of an emotional interpretation contains a complex microdevelopment of affect. (3) Neurophenomenology is a promising research program for testing Lewis's hypotheses about the neurodynamics of emotion-appraisal amalgams.

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24

Jedlickova, Lenka, and Michal Muller. "Problems and Hopes of Neurophenomenology and First-Person Neuroscience." e-Rhizome 1, no. 2 (December 30, 2019): 138–59. http://dx.doi.org/10.5507/rh.2019.008.

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25

Shutaleva, Anna V. "The fundamental problem of subjectivity in Francisco Valera's neurophenomenology." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 48 (April 1, 2019): 84–90. http://dx.doi.org/10.17223/1998863x/48/8.

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26

D’Aloia, Adriano. "The intangible ground: A neurophenomenology of the film experience." NECSUS. European Journal of Media Studies 1, no. 2 (January 1, 2012): 219–39. http://dx.doi.org/10.5117/necsus2012.2.dalo.

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27

Reinerman-Jones, Lauren, Brandon Sollins, Shaun Gallagher, and Bruce Janz. "Neurophenomenology: an integrated approach to exploring awe and wonder1." South African Journal of Philosophy 32, no. 4 (October 2, 2013): 295–309. http://dx.doi.org/10.1080/02580136.2013.867397.

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28

Froese, Tom. "Beyond neurophenomenology: A review of Colombetti's The Feeling Body." New Ideas in Psychology 39 (October 2015): 73–77. http://dx.doi.org/10.1016/j.newideapsych.2015.01.007.

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29

Nelson, B., S. Lavoie, Ł. Gawęda, E. Li, L. A. Sass, D. Koren, P. D. McGorry, et al. "The neurophenomenology of early psychosis: An integrative empirical study." Consciousness and Cognition 77 (January 2020): 102845. http://dx.doi.org/10.1016/j.concog.2019.102845.

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30

Hunt, Andrea McGraw. "Protocol for a Neurophenomenological Investigation of a Guided Imagery and Music Experience (Part I)." Music and Medicine 9, no. 2 (April 16, 2017): 109. http://dx.doi.org/10.47513/mmd.v9i2.501.

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Abstract This article, Part I of II, describes the rationale and background literature of an investigation into a music and imagery (GIM) experience modeled upon the Bonny Method of Guided Imagery and Music[1]. This investigation aimed to obtain an integrated description of participants’ subjective experiences and electroencephalographic (EEG) responses during the GIM session in order to gain understanding into the integrated neuronal and experiential demands of imaginal listening to music while in an altered state of consciousness (ASC). Neuroscience research has demonstrated the utility of EEG for investigating neuronal responses during ASCs, imagery, and music experiences. Additionally, several phenomenological studies have provided insight into the value and nature of client imagery in GIM contexts. Given evidence of both psychological and physiological benefits of the Bonny Method, and given the ever-growing neuroscience literature relating to phenomena occurring in GIM, there are likely relationships between participants’ imagery experiences and their brain behavior during a GIM session. This foundation justifies the use of neurophenomenology as a means of integrating individual participants’ EEG traces with their descriptions of their imagery experiences during a GIM session in order to obtain a description of the relationships between their subjective and neuronal phenomena. Keywords: Bonny Method, Guided Imagery and Music, neurophenomenology, EEG, Neuroimaging.

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31

Dayle, Jutta B., Charles D. Laughlin,, John McManus, Eugene G. d'Aquili, Theodore Schwartz, Geoffrey M. White, and Catherine A. Lutz. "Brain, Symbol and Experience: Toward a Neurophenomenology of Human Consciousness." Anthropologica 36, no. 1 (1994): 113. http://dx.doi.org/10.2307/25605757.

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32

Laughlin, Charles D., and C. Jason Throop. "Cultural Neurophenomenology: Integrating Experience, Culture and Reality Through Fisher Information." Culture & Psychology 12, no. 3 (September 2006): 305–37. http://dx.doi.org/10.1177/1354067x06067143.

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33

Hunt, Andrea McGraw. "Protocol for a Neurophenomenological Investigation of a Guided Imagery and Music Experience (Part II)." Music and Medicine 9, no. 2 (April 16, 2017): 116. http://dx.doi.org/10.47513/mmd.v9i2.572.

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Abstract This is Part II of a two-part article that includes a step-by-step description of the methodology undertaken in my study [1], as well as a discussion regarding the clinical implications of the data collection process. This application of neurophenomenology integrated individual experiential reports with EEG data to obtain a description of responses to a modified music and imagery (GIM) session based upon the Bonny Method of Guided Imagery and Music. This article details the methodological challenges in addressing such questions, and ways in which I sought to work around and with them. The process of analyzing both the subjective and neuronal data revealed interesting questions both about the nature of the GIM experience, as well as about the limitations of integrating these very different sets of data, including: To what degree can participants fully convey their experiences to a researcher, and by extension, to a GIM therapist? How do participants recall their imagery experiences after the session, and what does this mean for practitioners during the session? To what degree can neuronal activity be attributed to specific imagery or perceptual experiences? What does a productive session look like from a neurophenomenological perspective? Pursuing these questions can lead to greater understanding of the mechanism of GIM’s effectiveness. Keywords: Bonny Method, Guided Imagery and Music, neurophenomenology, EEG, Neuroimaging.

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34

Shutaleva, Anna V. "Consciousness as a Problem of Charles D. Laughlin's Biogenetic Structuralist Neurophenomenology." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 53 (February 1, 2020): 141–47. http://dx.doi.org/10.17223/1998863x/53/15.

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35

Winkelman, Michael James. "An ontology of psychedelic entity experiences in evolutionary psychology and neurophenomenology." Journal of Psychedelic Studies 2, no. 1 (June 2018): 5–23. http://dx.doi.org/10.1556/2054.2018.002.

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36

Facco, Enrico, Edoardo Casiglia, Benedikt Emanuel Al Khafaji, Francesco Finatti, Gian Marco Duma, Giovanni Mento, Luciano Pederzoli, and Patrizio Tressoldi. "THE NEUROPHENOMENOLOGY OF OUT-OF-BODY EXPERIENCES INDUCED BY HYPNOTIC SUGGESTIONS." International Journal of Clinical and Experimental Hypnosis 67, no. 1 (January 2, 2019): 39–68. http://dx.doi.org/10.1080/00207144.2019.1553762.

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37

Harrington, Laura. "Where angels fear to tread: neurophenomenology and the matter of belief." Religion 42, no. 4 (October 2012): 643–48. http://dx.doi.org/10.1080/0048721x.2012.706064.

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38

Modestino, Edward J. "Neurophenomenology of an Altered State of Consciousness: An fMRI Case Study." EXPLORE 12, no. 2 (March 2016): 128–35. http://dx.doi.org/10.1016/j.explore.2015.12.004.

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39

MacLennan, Bruce J. "Ethical Treatment of Robots and the Hard Problem of Robot Emotions." International Journal of Synthetic Emotions 5, no. 1 (January 2014): 9–16. http://dx.doi.org/10.4018/ijse.2014010102.

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Emotions are important cognitive faculties that enable animals to behave intelligently in real time. The author argues that many important current and future applications of autonomous robots will require them to have a rich emotional repertoire, but this raises the question of whether it is possible for robots to experience their emotions consciously, as people do. Under what conditions would phenomenal experience of emotions be possible for robots? This is, in effect, the “hard problem” of robot emotions. This paper outlines a scientific approach to the question grounded in experimental neurophenomenology.

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40

Romeu, Vivian. "Communication and Emotion. Non-Sociocultural Reflections." Anthropology and Ethnology Open Access Journal 5, no. 2 (2022): 1–5. http://dx.doi.org/10.23880/aeoaj-16000186.

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This text builds a reflection on the articulation between human communication and emotion. This reflection is based on disciplinary and epistemological sources that have been alien to the field of communication and social sciences. For this reason, the reflection that is made here is constructed as an alternative theoretical-conceptual perspective to the way in which the communication of human beings is generally understood and studied today. Our objective is to explain how emotions arise and participate in human communication from the legacy of neurophenomenology, biosemiotics and enactivism, concluding that this communication always appears crossed by the emotional-affective imprint of the subject.

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Strle, Toma. "Why Should We Study Experience More Systematically: Neurophenomenology and Modern Cognitive Science." Interdisciplinary Description of Complex Systems 11, no. 4 (2013): 376–90. http://dx.doi.org/10.7906/indecs.11.4.3.

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Thompson, Evan. "Life and mind: From autopoiesis to neurophenomenology. A tribute to Francisco Varela." Phenomenology and the Cognitive Sciences 3, no. 4 (2004): 381–98. http://dx.doi.org/10.1023/b:phen.0000048936.73339.dd.

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43

Winkelman, Michael. "Neurophenomenology and genetic epistemology as a basis for the study of consciousness." Journal of Social and Evolutionary Systems 19, no. 3 (January 1996): 217–36. http://dx.doi.org/10.1016/s1061-7361(96)90033-8.

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44

Froese, Tom, and Thomas Fuchs. "The extended body: a case study in the neurophenomenology of social interaction." Phenomenology and the Cognitive Sciences 11, no. 2 (March 23, 2012): 205–35. http://dx.doi.org/10.1007/s11097-012-9254-2.

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45

Garland, Eric, and Susan Gaylord. "Envisioning a Future Contemplative Science of Mindfulness: Fruitful Methods and New Content for the Next Wave of Research." Complementary health practice review 14, no. 1 (January 2009): 3–9. http://dx.doi.org/10.1177/1533210109333718.

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Mindfulness is an ancient spiritual practice as well as a unique behavioral technique involving the cultivation of non-judgmental, non-reactive, metacognitive awareness of present-moment experience. Given the growing interest in mindfulness across numerous academic and clinical disciplines, an agenda is needed to guide the next wave of research. Here, we suggest four areas that, in our view, are important for a future contemplative science of mindfulness: performance-based measures of mindfulness, scientific evaluation of Buddhist claims, neurophenomenology of mindfulness, and measuring changes in mindfulness-induced gene expression. By exploring these domains, the wisdom of the meditative traditions may be complemented by leading-edge empirical research methodologies.

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46

LAUGHLIN, CHARLES D., and C. JASON THROOP. "Husserlian Meditations and Anthropological Reflections: Toward a Cultural Neurophenomenology of Experience and Reality." Anthropology of Consciousness 20, no. 2 (September 2009): 130–70. http://dx.doi.org/10.1111/j.1556-3537.2009.01015.x.

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47

Vanhatalo, S., J. Voipio, M. Metsäranta, K. Kaila, M. Palva, and S. Andersson. "P16.4 Spontaneous activity transients in the preterm EEG: A bridge from neurophenomenology to neurophysiology." Clinical Neurophysiology 117 (September 2006): 201–2. http://dx.doi.org/10.1016/j.clinph.2006.06.375.

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48

Laughlin, Charles D. "Consciousness and the Commons: A Cultural Neurophenomenology of Mind States, Landscapes, and Common Property." Time and Mind 6, no. 3 (January 2013): 287–312. http://dx.doi.org/10.2752/175169713x13673499387046.

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49

Panksepp, Jaak. "The cross-mammalian neurophenomenology of primal emotional affects: From animal feelings to human therapeutics." Journal of Comparative Neurology 524, no. 8 (February 15, 2016): 1624–35. http://dx.doi.org/10.1002/cne.23969.

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50

Arenas-Dolz, Francisco. "Cognition as a process in dynamic systems." Pensamiento. Revista de Investigación e Información Filosófica 77, Extra 295 (November 30, 2021): 535–44. http://dx.doi.org/10.14422/pen.v77.i295y2021.008.

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The purpose of this article is to show the importance of the neurophenomenological approach for education, specifically in the digital society, where, more than ever, learning requires the co-development of our observation and analysis skills in conjunction with our abilities to design and implement actions in our surroundings in order to reduce complexity and increase our capacity for action. To this end, the connections between neurophenomenology and related theories will be firstly addressed. These theories provide us with the hermeneutical framework to introduce then some of the most relevant cognitive approaches to learning, with emphasis on new literacies related to advances in information technologies. Finally, the most relevant conclusions of the study are summarized, stressing the importance of promoting pedagogical innovations in the age of digital technologies that can facilitate inclusive education and learning environments.

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