如何破解乡镇区域群体“看病难”之困局

我国乡镇区域群体“看病难”之主要成因,在于医疗资源总体缺乏、政府经费投入不足以及乡镇区域群体经济收入增长缓慢。“看病难”困局的破解之道包括:制定《国民健康法》,明确政府部门在全民医疗保健方面的法律责任;根据国民经济的发展状态,合理计算各个阶段政府卫生经费的投放总额,并将经费的主要部分投向乡镇区域;实施医药管理体制改革,资源共享;加强医学专门人才的培养、促进高级医学人才向基层单位合理流动。     

中医药循证医学的哲学基础及思考

介绍中医药和循证医学的共同哲学基础:强调整体观、重视证据;中西医学的哲学立论差异和中医药学的循证困境;阐述了中医药"证"据的哲学原理;并以W.V.Quine的信仰之网理论为基础,提出了发展中医药循证医学的哲学思考:弥合个体化和群体化,主观性和客观性.     

非理性用药的哲学思考

医改已在步步深入,然而"看病难、看病贵"的现象仍未完全缓解.非理性用药是造成"看病难、看病贵"的罪魁祸首之一.为更好地理解医改方针,更好地发挥医学在人类健康中保驾护航的作用,促进人的全面发展,本文从哲学原理出发,结合非理性用药的案例,对非理性用药开展哲学思考.     

医学职业潜规则主要表现及其认知的调查分析

综合运用问卷调查统计、对比方法了解不同群体对医学职业潜规则主要表现的认知情况.各群体对医学职业潜规则主要表现的认知基本一致,潜规则流行之势不容忽视.理性地分类和剖析了潜规则现象,发现医学职业潜规则流行与医改具体举措失误、医学职业生态的公益性缺失和医学知识权力的大量滥用密切相关.     

中医药循证医学的哲学基础及思考

介绍中医药和循证医学的共同哲学基础:强调整体观、重视证据;中西医学的哲学立论差异和中医药学的循证困境;阐述了中医药"证"据的哲学原理;并以W.V.Quine的信仰之网理论为基础,提出了发展中医药循证医学的哲学思考:弥合个体化和群体化,主观性和客观性。     

医学职业潜规则的"去魅"

颠覆医学职业潜规则是一个值得深入讨论的重大课题.颠覆医学职业潜规则需要系统治理,而其前提条件便是对医学职业潜规则进行伦理学批判,尤其是对与其流行密切相关且收益不浅的群体在认识上进行"去魅",使人们真正认识到它的实质与危害即不合理性,如此才有可能谈颠覆问题.     

天使之吻还是魔鬼之恋--对"医学整形美容热"的哲学困惑和价值存疑

当代医学罔顾主体深层危机和机制缺损,正危险地迎合着"造美风潮",从而使整形美容医学不断走向极端化,很值得理论医学界及时反思.医学应当履行"解社会之痛"之使命,而不能满足于"搔社会之瘁"."人工美女"的横空出世,是商业化炒作和恶俗化的医疗技术相结合的"尤物",是对医学核心价值体系的恣肆扭曲和嘲弄,更会引起哲学上的困惑和招致重大医学问题.     

以"天地之理"创"医学三论"--朱丹溪医学哲学思想探究

朱丹溪为金元四大家之一,他不仅精通医术,也是把理学思想融合于医学的杰出代表.他认为"通天地人曰儒,医家者流岂止治疾而已!当思其‘不明天地之理,不是为医工'之语."[1]故其以"天地之理"创"医学三论".其名作<格致余论>中始终贯穿着他这种以"天地之理"认识事物与研究事物的方法.对于这种方法我们认为可分三个层次探究.     

《医学与哲学》促进我"医学观"的成熟

30多年的医学探索生涯,使我充分意识到百年前恩格斯著名论断的睿智性--自然科学家不管怎样探讨,他总是受制于其哲学思想.在医学领域,无论中西医学,无论医教研,只要是个认真的探索者就无法摆脱这类"魔箍"的主导,而左右医学探索者的最大"魔箍",可称之为"医学观"或医学模式.古代中医则以"医道"概括之.     

宋代"儒而知医"社会现象探析

宋代统治者高度重视医学,大量吸收有文化素养的儒生学医,"儒而知医"成为一种时尚,文人士大夫习医风气蔚然盛行,主要表现在:整理编撰方书,通晓中医之理,谙熟养生之道,记载医学史料等方面,这一现象的产生,不仅发展了中医学术理论,而且提高了医家人文境界.     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.