美容医学的伦理哲思

美容医学是一门新兴的学科,在认可了美容医学带来的"身心解放"内在价值的基础之上,提出了对美容医学发展的一种伦理反思。针对当前不正常和过度的求美现象,从义务论和功利论的视角分别分析了美容医学可能存在的伦理问题,例如,在义务论看来,美容医学似乎成为了一种文化殖民和技术命令,在功利论看来,外表并不能等同于幸福和自我的价值。最后,提出了"中值理论"作为解决当前问题的新路径,强调了真正的生命之美应该是形式和内容的高度统一。     

美容医学伦理宣言

美容医学是维护健康美与生命美的崇高事业,是医疗保健事业的重要组成部分.     

学科发展的指南--读彭庆星《医学之美的探索》有感

最近,东南大学出版社出版了彭庆星同志的新著<医学之美的探索>(以下简称<探索>).全书共三篇,重心在第一、二篇.第一篇论述医学美学与医学人体美学基本理论;第二篇论述美容医学整体学科及其事业的建设与发展.前者侧重于形而上的理论思辨;后者侧重于形而下的学科实践.这两篇的先后顺序,不只是书稿编辑形式的主观讲究,而且还是学科发展规律的客观体现.第三篇作者的部分演说词祝词与序,与其说是作者学术活动的实际记录,不如说是医学美学与美容医学整体学科自身发展历程的生动写照.纵观全书,我们不仅体会到<探索>作者彭庆星的探索精神,同时也领略到何伦、陈媛这两位文集整理者的精心分类给读者带来的方便和阅读美感.     

论美容医学专业教育的体系结构

我国美容医学专业教育体系于20世纪90年代初期建立并日趋成熟。论述五年制美容医学、三年制美容医疗技术两个专业方向的培养目标与课程设置,对促进美容医学教育事业的发展具有极其重要的意义。     

《中国美容医学》征稿征订启事

中国美容医学杂志是中华人民共和国教育部主管的国家级医学专业学术期刊,是国家科技部中国科技论文统计源期刊(中国科技核心期刊)、美国《化学文摘》、俄罗斯《文摘杂志》和国内外多家大型数据库和检索机构收录期刊。主要栏目有:基础研究、整形美容、皮肤与激光美容、口腔颌面美容、齿科美容、眼耳鼻美容、中医药美容、综述、讲座、国外美容最新动态、国内最新书讯会讯等。另特辟专家点评、知识链接、学会动态等互动资讯,信息量大(128页)、内容涵盖面宽、图文并茂、实用性强,是美容医学领域唯一月刊杂志。2006年由双月刊改为月刊后,内容更新…     

论美容医学专业教育的体系结构

我国美容医学专业教育体系于20世纪90年代初期建立并日趋成熟.论述五年制美容医学、三年制美容医疗技术两个专业方向的培养目标与课程设置,对促进美容医学教育事业的发展具有极其重要的意义.     

美容医学:小心市场诱惑的陷阱--关于美容医学健康发展的几个问题

要辨析市场经济下爱美的不同动因,警惕对美的异化,科学地估量外在美的意义;正确看待自然美、健康美、内在美与人工美的关系;慎重对待一些美容手术的实际效果,特别是它的远期效果;美容医生应坚守医生的道德底线,拒绝金钱的诱惑,并十分谨慎地对待生活的医学化.     

美学观念在当代中国医学领域里的三次“飞跃”——当代中国美容医学整体学科的发展

探寻医学美学与美容医学整体学科在我国形成与发展的历程,总结了近30年来美学观念在我国医学领域的三次“飞跃”:从学科的孕育到学术组织的建立;国内整体学科建设的成功;学会和学科成功迈步世界.明确了我国美容医学已经迎来进一步向世界作出贡献的新机遇.     

医学美学与人文医学的不解之缘

在阐明我国医学美学学科于20世纪80年代发端于人文医学的基础上,介绍了20多年来,医学美学在当代中国美容医学整体学科形成和发展中起到的理论导向作用,同时促进了自身的发展,进而伴随着美容医学学科走向世界,影响世界,取得了学科理念上的国际共识而领先于世界.最后,阐明了医学美学和美容医学学科两者都进入成熟阶段之后,必将 分别回归于应用医学和人文医学两个不同的医学领域.     

医学美学与美容医学的整体学科研究

本文首先简要地回顾了医学美学与美容医学形成为独立的学科系统十多年来的发展史况。然后认为,这个新兴学科在“整体学科”方面还存在一些学术问题有待进一步深入探讨;并认为,所谓“整体学科研究”,是遵循该学科发展的内在规律所进行的各项研究的总和,是该新兴学科发展的灵魂。学者们的任务在于：通过“整体学科研究”寻求其学科的内在规律性,经一代代同道有志者坚持不懈的努力,达到学科完善的目的。     

The compulsion to confess and the compulsion to judge in the analytic situation

In this paper the author shows that human beings have two quasi‐instinctual primitive tendencies – namely, the compulsion to confess and the compulsion to judge (to condemn or to absolve). These compulsions are originally unconscious and become conscious during the course of the analytic process. The compulsion to judge is a natural consequence of the compulsion to confess. These two tendencies are intensified by the analytic situation. The patient has a compulsion to confess to the analyst and to himself, and likewise the analyst has a compulsion to confess to himself and to the patient. The patient therefore has a compulsion to judge himself as good or bad and to judge the analyst as good or bad while, on the other hand, the analyst has a compulsion to judge himself as good or bad and to judge the patient as good or bad. The task of analysis is to make both patient and analyst conscious of their compulsions to confess and to judge (to condemn or to absolve). The compulsion to judge in the analyst, particularly if unconscious, may give rise to mistakes in diagnosis, technique, treatment, and the assessment of analysability. The requirement of analytic neutrality in the analyst constantly conflicts with his compulsion to judge. If we are profoundly involved in our patient's dramatic conflict, we are bound to pass a judgement (condemnation or absolution); however, when we judge, we are not neutral and therefore become incapable of intellectual consciousness of the patient's conflict. Conversely, if we do not judge, we are neutral, but are then relatively uninvolved in the patient's conflict and are hence virtually unable to achieve emotional consciousness. The author attempts to show that neutrality cannot and must not be a preconstituted attitude in the analyst, but can and must be a point of arrival following a profound, intensely felt existential experience based on an attitude of non‐condemnation and non‐absolution.     

“Bodyheartminding” (Xin 心): Reconceiving the Inner Self and the Outer World in the Language of Holographic Focus and Field

In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along.     

Joy in the Midst of Suffering: Clowning as Care of the Spirit in Palliative Care

SUMMARY

We find joy in the midst of suffering at Daw House, a palliative care unit. Stories, ranging from moments of gentle tenderness to wild hilarity, speak of profound joy and of the courage of those who participate. We articulate some of the why and how of caring clowning. Clown Doctors aim to affirm people as people with richly storied lives, to give permission for both laughter and tears, and to bring consolation to the spirit. The art of clowning means that we seek to elevate people, to sensitively tailor music, touch, and colour to the interests of those we encounter, to invite a sense of wonder and spontaneity and to work to transform situations through the imagination.     

吸烟利弊权衡对戒烟计划的预测作用：一个有调节的中介模型

考察吸烟利弊权衡对戒烟计划的预测,以及戒烟意愿的中介作用和未来取向的调节作用。对340名吸烟者进行问卷调查结果的统计分析发现：（1）吸烟利弊权衡显著正向预测戒烟计划;（2）戒烟意愿对吸烟利弊权衡和戒烟计划的关系起完全中介作用;（3）未来取向负向调节吸烟利弊权衡和戒烟计划的关系,但对吸烟利弊权衡和戒烟意愿关系的调节不显著。这些结果说明,吸烟者戒烟计划发展经历前决策和前行动阶段,且该过程受未来取向的调节。     

基督徒祷告过程中人神依恋关系的质性探索

采用质性研究方法探索基督徒祷告过程中人神依恋关系的形成与发展。研究者以“局外人”身份, 采用逐步暴露方式进入研究现场开展客位研究。运用强度抽样方式和综合式抽样策略, 抽取14名(男女各7名)正式受洗(受洗时间从2年到32年不等)的基督徒作为样本, 通过深度访谈收集资料; 运用扎根理论对收集到的资料依次进行初步分析、类属分析和理论建构; 运用参与者检验法、非参与者检验法对研究结果进行效度检验。研究得出以下结论：祷告是基督徒以“信靠”作为承诺, 向上帝袒露心迹, 提出心理诉求, 进而与上帝建立亲密关系的沟通方式和重要渠道, 它提供了人神依恋系统被激活的情境。“信靠”是基督徒通过祷告与上帝之间形成和发展人神依恋关系的前提条件和关键因素; 人神亲密度的增加又反过来促进人对于神的信靠程度。现实生活的困难为基督徒祷告提供了刺激源, 并推动人神依恋关系不断向前发展。基督徒的祷告经历了三个阶段, 由Ⅰ期向Ⅲ期水平渐次提升, 最终形成“以上帝为中心”的困难应对图式。在此过程中, 随着“上帝”的观念越来越深地植入基督徒的自我, 有关“上帝”的心理表征不断得到强化, 相反, 有关“自我”的心理表征渐次弱化, 最终进入某种“无我”的状态。     

Une redéfinition des relations entre la personnalité « Ouverte à l’expérience » et l’intelligence

Previous investigations of the relations between the Big Five personality traits and cognitive abilities have consistently supported that higher levels of openness to experience are associated with higher levels of crystallized abilities or knowledge. However, consistent with the idea that crystallized abilities are the product of the exercise of fluid abilities in the past, a moderately strong correlation between both types of abilities is generally found. Then, the first purpose of the current project was to examine the role of fluid abilities in the relation between openness to experience and crystallized abilities. It aimed at determining whether the relation of openness to crystallized abilities was still significant after controlling for the specific contribution of fluid intelligence to crystallized abilities; or conversely, whether this relation was explained by the relation of openness to fluid intelligence. The second purpose was to determine if the relation of openness to experience to both fluid and crystallized abilities varied as a function of age. The possibility that openness to experience differentially contributes to the variance in fluid and crystallized abilities as a function of age was examined. One hundred and sixty-four participants, aged 18 to 96, completed the openness to experience scale (French version of the IPIP, Goldberg, 1999. Personality psychology in Europe), in addition to several tests of fluid and crystallized abilities. After controlling for the variance associated with fluid abilities in crystallized abilities, Openness to experience was not related to crystallized abilities anymore. Moreover, the contribution of the personality trait of Openness to the variation in fluid and crystallized intelligences was similar at different ages in adulthood. Several possible interpretations and their respective implications are discussed. First, people more open may exercise fluid abilities more than people who are less open, and then increase the efficiency of these abilities. Second, fluid abilities may influence the development of the personality trait of openness to experience, that is people's tendency to seek out for novelty and curiosity. And third, the openness to experience scale may only reflect people's self-assessments of their abilities, such as a self-assessed intelligence construct. In any case, our results strongly suggest that the openness-cognition relation reflects something different from a relation between activity and knowledge acquisition.     

SAINTLY SACRIFICE: THE TRADITIONAL TRANSMISSION OF MORAL ELEVATION

Abstract This paper combines the social psychology concept of moral elevation with the evolutionary concept of traditions as descendant‐leaving strategies to produce a new explanation of the role of saints in Christianity. Moral elevation refers to the ability of prosocial acts to inspire people to engage in their own acts of charity and kindness. When morally elevating stories and visual depictions become traditional by being passed from one generation to the next, they can produce prosocial behavior advantageous to survival and reproduction among many generations of descendants. Traditions that increase the number of descendants in future generations can be seen as descendant‐leaving strategies. Stories and visual depictions of the sacrifices of saints appear to be designed to produce states of moral elevation, and they have been transmitted from one generation to the next for many centuries. We propose that this ability of sacrificing saints to inspire future generations to engage in prosocial acts has contributed to the continuation and spread of Christianity.     

方以智易学思想研究

方以智的博物之学与道德形上学体系,皆托《易》立言。早年,他以"气为真象,事为真数"的象数观,将抽象的象数符号还原为气与人事,并要求以"实证"的方法"核其真",反对将象数神秘化。他并非执着于感性的象数层面,在将"几"的内涵改造成隐晦的、待征乃显的"物理"的基础上,提出了"征天地之几"、"因事见理以征几"的易几观,从而成就了独具特色的博物之学。中晚年,他将"太极"的内涵引申为心与仁,并藉"太极不杂乎阴阳,不离乎阴阳"的太极观,建构了体用圆融的道德形上学体系。     

Identity, narcissism and the emotional core

This paper describes the course of an analysis which demonstrates how borderline and narcissistic functioning can be understood in terms of a struggle with issues of identity. It shows how such functioning can come to exert a profound hold on the individual and why it seems, at times, a matter of life and death to the patient to avoid states of separation from the analyst. The paper suggests that these complex phenomena can be understood, perhaps surprisingly, in the simple terms of the nature of affect itself. The concept of the emotional core is introduced to embody and highlight that which lies beneath both Jungian and Freudian models (offering a potential bridge between the two models)--namely the psyche's essentially affective nature. It is suggested that the emotional core can serve as an organ of perception giving the individual both their primary relation to reality and an emotional attachment to others. This emotional core is understood to function in a narcissistic manner to preference experiences of sameness and in aversion to experiences of difference--a view consonant with Stern's understanding of infant development where the infant is able to distinguish self from other from the beginning of life (as Fordham also held); taking up Stern's terminology, it gives the individual a 'core' sense of being. There is, however, no stable, on-going sense of 'I' associated with this form of functioning as the individual is immersed in the latest affect to enter consciousness (as in the borderline state of mind) and consequently the individual comes to rely intensely on the other to determine their sense of being (the other becomes a self-regulating other in Stern's terms). The development of ego-functioning gives a more stable and on-going sense of 'I' to the individual, giving contact with the broader personality, allowing the individual to be less reliant on the other and orientating them to reality in a way more fitting to their overall needs. The paper describes how consciousness, which is not seen as identical with the ego, moves between the mode of functioning of the ego and that of the emotional core, i.e., shifting in and out of states where projective identification predominates. It elaborates the range of self-experience encompassing spiritual experience and states of disintegration (which are understood to have a similar structure) on one side, to ego-based experience (which can itself be defensive and rigid at times) on the other. It explores the consequences of such a view for analytic technique and relates it to the Jungian view of the self and the Freudian unconscious.