Name: 第三種，可能是最重要的失落型記憶 (The third, lost type of memory that might be the most important one)
Uploaded: 2025-08-31T00:50:21.000Z
Duration: 7 min 10 s

情態副詞

One of the fundamental misconceptions undergirding our education system is the idea that the purpose of school is to support learning outcomes, and learning outcomes are operationalized mainly around two things, both to do with memory.

支撐我們教育體系的一個基本誤解是，學校的目的是支持學習成果，而學習成果主要圍繞兩件事來操作，這兩件事都與記憶有關。

One is memory for semantic information, for facts, and the other is memory for procedures.

一種是對語義資訊和事實的記憶，另一種是對程序的記憶。

程度副詞

But in the human brain, there's a third kind of memory that is absolutely fundamental to our growth and development and well-being, and that is autobiographical memory.

但在人類大腦中，還有第三種記憶對我們的成長、發展和幸福至關重要，那就是自傳體記憶。

Autobiographical memory is the story we tell ourselves, the stories of who we are and what we stand for and how we want the world to be.

自傳體記憶是我們告訴自己的故事，是關於我們是誰，我們代表什麼，我們希望世界變成什麼樣的故事。

This sort of transcendent thinking that young people do forms the kind of hat stand that all of the other learning gets layered on top of, in essence, organizing the way in which we call up our memories, the way in which we enact our skills, the way in which we notice what needs to happen in different situations.

年輕人所做的這種超越性思考形成了一種帽架，所有其他的學習都是在這種帽架之上分層進行的，從本質上講，這種帽架組織了我們調用記憶的方式、我們施展技能的方式、我們注意到在不同情況下需要發生什麼的方式。

Those are the things that really make us human, and those are the things that we need to reorganize our educational experiences around.

這些才是真正使我們成為人類的東西，也是我們需要圍繞這些東西重新組織我們的教育經歷的東西。

I'm a professor of education, psychology, and neuroscience at the University of Southern California, and I'm the director of CANDLE, which is the Center for Affective Neuroscience, Development, Learning, and Education.

我是南加州大學的教育學、心理學和神經科學教授，也是 CANDLE（情感神經科學、發展、學習和教育中心）的主任。

We've known for a long time that infants very quickly grow their brains in the first three years of life.

我們很早就知道，嬰兒在出生後的頭三年大腦發育非常快。

We're now coming to appreciate that there's a second major period of brain development that happens just before puberty and lasts all the way into the mid-twenties.

我們現在逐漸認識到，大腦發育的第二個重要時期就發生在青春期之前，並一直持續到 20 多歲。

There's lots of work in neurodevelopment showing that, for example, the kinds of resources and environments that kids have, socioeconomic status, for example, are affecting the ways in which their brains are developing at the group level.

神經發育方面的大量研究表明，孩子們所擁有的各種資源和環境，例如社會經濟地位，都會影響他們大腦在群體層面的發育方式。

Young people across adolescence are needing healthy opportunities to contribute, to be Those very fundamental psychological capacities turn out to be driving the development of their brains.

整個青春期的年輕人都需要健康的機會來做出貢獻，成為那些推動他們大腦發育的非常基本的心理能力。

So as we began to pull apart and understand the neural correlates of what we're now calling transcendent thinking, which is the proclivity to think beyond the here and now and to make broader meaning out of the things that we witness, to also consider the historical or future possible implications, the ethical implications, to become curious about what alternative ways something could have happened, to think about the ways that our perspectives are related to our systems of beliefs and assumptions.

是以，當我們開始拆分並理解我們現在所說的超越性思維的神經相關性時，我們就會傾向於思考此時此地之外的事情，並從我們目睹的事情中獲得更廣泛的意義，同時考慮歷史或未來可能的影響、道德影響，對事情可能發生的其他方式感到好奇，思考我們的觀點與我們的信仰和假設體系之間的關係。

So I was really drawn to try to understand how do young people develop these capacities?

是以，我很想了解年輕人是如何發展這些能力的？

What do they look like in the brains of young people?

它們在年輕人的大腦中是什麼樣子的？

And what might be some of the affordances of these capacities for thinking?

這些思維能力可以帶來哪些好處？

So we designed an experiment, a five-year longitudinal study in which I invited 65 young people between the ages of 14 and 18 from low socioeconomic status, high crime neighborhoods, a range of ethnic backgrounds, all kids who were passing their classes in school.

是以，我們設計了一個實驗，一個為期五年的縱向研究，我邀請了 65 名 14 至 18 歲的年輕人，他們來自社會經濟地位低、犯罪率高的社區，有著不同的種族背景，都是在學校裡成績優秀的孩子。

They all came from sort of stable family situations.

他們都來自某種穩定的家庭環境。

Independently, I sat with each kid for two hours and showed them a set of 40 documentaries that told the stories of real teenagers from all around the world.

我和每個孩子單獨坐了兩個小時，給他們看了一套 40 部紀錄片，講述了世界各地真實青少年的故事。

And then asked the kids, how does this person's story make you feel?

然後問孩子們，這個人的故事讓你有什麼感受？

Then we moved the kids into the MRI scanner where they watched again a short clip of the story and they just sit and think about what the story means to them and push buttons to tell us how strongly emotionally engaged they are with thinking about that story.

然後，我們把孩子們轉移到核磁共振掃描儀上，讓他們再次觀看故事短片，然後他們坐下來思考這個故事對他們的意義，並按下按鈕，告訴我們他們在思考這個故事時有多強烈的情感投入。

And then we had the kids come back two years later and we scanned their brains again.

兩年後，我們讓孩子們回來，再次掃描他們的大腦。

And then we followed those young people into late adolescence and then again as they were transitioning to young adulthood.

然後，我們對這些年輕人進行跟蹤調查，直到他們進入青春期後期，然後在他們向青年期過渡時再次進行跟蹤調查。

And what we were able to show, which is quite extraordinary, is that the way in which they were inclined to engage in transcendent thinking about the meaning of the story predicted the physical change in the growth of the white matter fiber tracts of their brain over the subsequent two years.

我們能夠證明的是，他們傾向於對故事的意義進行超越性思考的方式，預測了他們大腦白質纖維束在隨後兩年中的生長變化，這是非常了不起的。

That brain growth that we observed predicted identity development in late adolescence, which in turn predicted young adult life satisfaction.

我們觀察到的大腦發育預示著青春期後期的身份發展，而身份發展又預示著青年期的生活滿意度。

That they like the person whom they've become.

That they enjoy and feel satisfied with the quality of their close relationships.

他們對親密關係的品質感到享受和滿意。

That their opportunities at school or at work, what they always had hoped for themselves, that those are really what they want to be doing with their life.

他們在學校或工作中的機會，他們一直以來對自己的期望，這些才是他們真正想要的生活。

They were not explained by ethnic group or gender or by socioeconomic status.

種族群體、性別或社會經濟地位都無法解釋這些問題。

They were explained by the kind of disposition to think deeply about complex issues in a transcendent way.

這些問題的原因在於，他們有一種以超越的方式深入思考複雜問題的性格。

So you have to do the exercise of actually using that thinking to grow your brain and then that growth in the brain over time predicted identity development and then that identity development predicted these young adult outcomes.

是以，你必須做這樣的練習，即實際使用這種思維來增長你的大腦，然後隨著時間的推移，大腦的增長預測身份的發展，然後身份的發展預測這些年輕成人的結果。

So when we think about the current state of secondary education and we think about what adolescents need, it's fairly obvious that there is a fundamental mismatch.

是以，當我們思考中學教育的現狀和青少年的需求時，很明顯，存在著根本性的不匹配。

We want kids to start with the small building blocks, to learn the little pieces and start to put those together, but that is not how the human mind grows.

我們希望孩子們從小積木開始學起，學會一小塊一小塊的積木，然後開始把它們拼在一起，但這並不是人類思維成長的方式。

The human mind grows and develops by engaging with deep, powerful ideas and then working backward to inform the meaning that you're making.

人類思維的成長和發展是通過接觸深刻、有力的想法，然後逆向思維，為你正在創造的意義提供資訊。

What our and many people's psychosocial and educational research is showing is that supporting young people to respectfully and in a developmentally appropriate way engage with the complexities of the social and moral lives that they and others are living and that we are co-creating together in our society is what is deeply, deeply motivating and purpose generating in all people, but especially in young people.

我們和許多人的社會心理學和教育學研究表明，支持年輕人以尊重和適合其發展的方式參與他們和其他人所過的複雜的社會和道德生活，以及我們在社會中共同創造的生活，是對所有人，尤其是年輕人的深刻激勵和目的生成。

So when our educational system thinks of the learning process as enabling a young person to think about the kind of world that they live in, but also the kind of world they want to create, that is good education.

是以，當我們的教育系統認為學習過程不僅能讓年輕人思考他們所生活的世界，還能讓他們思考他們想要創造的世界時，這就是好的教育。