从SARS到EV71：国外传染病疫情监测预警经验及其启示

英国、美国和法国在传染病疫情监测预警方面积累了丰富的经验,本文从不同角度简要介绍了这三个国家的传染病监测经验,并从疫情监测形式、检验检测水平、专业人员能力、疫情信息报告等方面分析了我国疫情监测预警系统存在的问题和差距,最后针对性地提出了一些政策建议。     

从SARS到EV71：国外传染病疫情监测预警经验及其启示

英国、美国和法国在传染病疫情监测预警方面积累了丰富的经验,本文从不同角度简要介绍了这三个国家的传染病监测经验,并从疫情监测形式、检验检测水平、专业人员能力、疫情信息报告等方面分析了我国疫情监测预警系统存在的问题和差距,最后针对性地提出了一些政策建议。     

勇:从形式之德到内容之德——孔子论"勇"及其现代启示

对于作为心理品质意义上的"勇",孔子反对行为上恃勇妻为和现念上以武论勇,他主张把这样的"勇"纳于"仁"、"义"的目标之下.为使"勇"由形式之德变为内容之德,孔子进而将"勇"限定为维护.仁"、"史"而生发出的那些顽强性意志品质,由此提升"勇"为一道德范畴.孔子的"勇"论开创了儒家一系的"勇"的学说,也促成中华民族敢担道义、一往无前、无所畏惧的精神品质.在当今市场经济条件下,孔子的"勇"论仍有重要的价值.     

From Experience to Relation: Laszlo and Inayatullah,Two Futurists Compared

Humans have two futures: either liberty or uncertainty. In liberty, humans can forecast a vision of the future. However, in uncertainty, humans must forecast multiple futures. This article compares Ervin Laszlo's theory of the liberty future with Sohail Inayatullah's theory of the uncertainty future. Additionally, this article analyzes these two futurists through the lens of Martin Buber, and I argue that the future represents reality not to the “I” of the combination I–It but to the “I” of Buber's preferred combination of I–Thou.     

Traces of the Trinity in the Old Testament: From Individual Texts to the Nature of Revelation

This article uncovers traces of the Trinity in the Old Testament. Different from traditional exegesis, it is argued that alleged allusions to God's plurality in specific texts, and examples of personified agents such as the Angel of the Lord, are less important and often inconclusive. The nature of Old Testament ‘monotheism’, however, supports trinitarian logic, and important traces of the Trinity are demonstrated in in‐depth structures of Old Testament theology: the anthropomorphic character of revelation, the second commandment, God's name as narrative self‐identification and the tendency of God's coming to his people.     

Transmission: From Experience to Awareness: Jewish Children Hidden in France and Their Children

The purpose of this research was to attempt to understand how the experience of having been a Jewish child hidden in France during the Occupation was transmitted to offspring. This analysis is based on research carried out among former hidden Jewish children, and the therapeutic follow-up provided in the setting of our clinical activities. The psychopathology of the first generation plays a role in the transmission process. The transmission of their history is also a source of ambivalence. This study shows how important it is to consider the complexity of personal histories and the distortions attendant on the transmission of these histories.     

Fragments of a Case of Psychosis: From Institutional Sheltering to Psychoanalytical Experience

This article describes a psychoanalytical experience that took place in an institution for mental health, located in Rio de Janeiro, Brazil. There, an art workshop was created in an attempt to welcome and shelter psychotic patients. This work space later proportioned a ''setting'' for the practice of psychoanalysis with psychotic patients. In the clinical case, herein examined, the author dedicates special attention to the relation that exists between certain psychotic aspects and the process described by Jacques Lacan as: the ''foreclosure of the name of the father''.     

重庆黔江区乡村卫生服务管理一体化的经验及启示

乡村卫生服务管理_一体化可完善乡村两级医疗卫生服务网络建设,强化村级卫生组织管理,合理配置和充分利用农村卫生资源.重庆市黔江区开展一体化兼顾了不同利益集团的利益并使之得到发展,是全国开展一体化以来的成功典范.总结黔江一体化的成功经验并提出普适性的政策建议,对广大农村贫困地区的卫生工作有一定的借鏊意义.     

The Write of Passage From Candidate to Analyst: The Experience of Writing Analytic Process

This article describes my experience of learning to write analytic process. It illustrates how the depth of understanding I achieved from learning to write transparently about analytic work was instrumental in the consolidation of my analytic training and my development of an analytic identity. Practicing analysis requires letting our minds function at multiple levels—integrating, synthesizing, free-associating, attending, and maintaining our own reverie—simultaneously. This is a large task for any analyst, much less a beginning analyst. Writing about this process necessitates not only understanding what has transpired in our offices with our patients but also developing the ability to explain that intimate and unique interpersonal dyad to our peers. Learning to do analytic work is not the same as learning to write about it; and writing about psychoanalytic process is very different from participating in it (Reiser, 2000). The goal of writing analytic process is not primarily to tell the story of the patient but to demonstrate our thinking, experience, and understanding as analysts. To do this requires both a depth of understanding of what we do and a mastery of analytic process.

While there may be different ways to synthesize and integrate our analytic training and to accomplish the significant task of progressing from candidate to analyst, learning to write analytic process was pivotal for me. It was a “rite of passage,” culminating in the development of an increased sense of identity, maturity, and confidence as an analyst.     

From Experience to Metaphysics: On Experience‐based Intuitions and their Role in Metaphysics

Metaphysical theories are often counter‐intuitive. But they also often are strongly supported and motivated by intuitions. One way or another, the link between intuitions and metaphysics is a strong and important one, and there is hardly any metaphysical discussion where intuitions do not play a crucial role. In this article, I will be interested in a particular kind of such intuitions, namely those that come, at least partly, from experience. There seems to be a route from experience to metaphysics, and this is the core of my interest here. In order to better understand such ‘arguments from experience’ and the kind of relationship there is between this type of intuitions and metaphysical theories, I shall examine four particular cases where a kind of experience‐based intuition seems to motivate or support a metaphysical theory. At the end of the day, I shall argue that this route is a treacherous one, and that in all of the four cases I shall concentrate on, phenomenological considerations are in fact orthogonal to the allegedly ‘corresponding’ metaphysical claims. An anti‐realist view of metaphysics will emerge.     

From affect to feelings and thoughts: from abuse to care and understanding

The capacity of the infant to bear affect relies on the capacity of the caregiver until it has achieved enough strength to perform this task itself. In the case of neglect the necessary strength to contain, metabolize and think about affect so that it may be converted into differentiated feelings cannot develop because of the absence of a caregiver capable of sustaining the infant in its emotional development. Instead a system of defence against affect arises in which the affect itself is perceived as intrusive and abusive. Because of neglect a confusion between abuse and affect is to be observed, with catastrophic consequences for the growing up child. Furthermore neglected children can be seduced by external abuse in the hope of being protected from affect that threatens to feel abusive from within. Paradoxically these children are drawn toward abusive situations in the hope of finding some ongoing shelter from unmanageable affect. A corollary of this is that actual containment comes to feel abusive to them: if they are made to feel affect, they perceive the other, who put them in touch with affect, as abusive: thus affect, abuse and containment are confused. Clinical material will support this thesis.