共查询到20条相似文献,搜索用时 125 毫秒
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张晓芸 《医学与哲学(人文社会医学版)》2009,30(4):42-43
医院感染是影响医疗质量的临床难题.控制医院感染,仅仅通过专职管理人员是不够的,应充分发挥国家政策导向作用,通过宏观调控与微观干预相结合的方法,促使医院真正重视医院感染,变"要我控制医院感染"为"我要控制医院感染",使医务人员变"被动接受感染控制"为"主动参与感染控制",促使医院感染控制工作不断深化. 相似文献
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了解ICU患者的医院感染率,查找导致医院感染的危险因素,提出有效预防和控制感染方法.调查2010年2月~7月收住综合ICU的患者,填写“ICU患者日志”及自制院感危险因素表,对各危险因素进行多因素分析.结果ICU医院感染发生率为22.99%,例次率为28.74%;年龄、慢性病、动静脉插管、血液腹膜透析为ICU医院感染的危险因素.ICU患者是医院感染易感人群,感染率高于医院其他科室;树立标准预防意识,加强手卫生依从性,是降低医院感染的有效措施. 相似文献
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叶纯德 《医学与哲学(人文社会医学版)》2000,21(9):56-57
20 0 0年 4期《医学与哲学》发表了上海医科大学华山医院蔡定芳教授《变亦变 ,不变亦变》和上海中医药大学何裕民教授《知识社会中的中医学》的两篇具有学术争鸣性的文章 ,读后颇有启发。两篇文章都提出中医学术要“变” ,我完全赞同 ,但涉及“变”的具体内容和观点 ,在某些地方略有不同。现在我按照《医学与哲学》编者提出的“欢迎大家参加讨论”的要求前来参加讨论。1 变与不变的辩证性唯物辩证法认为 ,我们的宇宙是处于不断的变化运动之中 ,世界上所有一切事物 ,也都无时无刻处于不断变化运动之中 ,所以 ,“变”是绝对的。恩格斯也曾说 … 相似文献
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“老公,你晚上早点回来,我有好消息要告诉你!”当我忐忑不安地接过医生的化验单时,我高兴得差点晕过去,因为这已经是我结婚4年来第10次到医院做检查了。离开医院,我急忙给老公打电话。 相似文献
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医院感染学作为一门新兴独立学科已经形成,对医院感染的定义、内涵、外延都作了详尽界定,但在构成因素的概念方面还与传染病之间存在着混用问题。本文对此进行了对比辨析,提出了使用“医院感染源、医院感染途径、医院人群”三个概念来区别于传染病的“传染源、传播途径、易感人群”的建议。 相似文献
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论医院实行单病种限价的伦理学价值 总被引:1,自引:0,他引:1
从单病种限价在医院内部管理机制等方面的作用出发,探讨了实施单病种限价的伦理价值基础和伦理学意义。认为单病种限价政策能促使医院形成“以人为本”的管理理念,切实维护患者利益,培养医务人员的医德素质,促使医院重视德源资产和品牌形象的建设,强化医务人员精益求精的科学精神,取信于民并帮助医院树立诚信的道德形象,是医院可持续发展的可取途径。 相似文献
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NILS‐HENNES STEAR 《希帕蒂亚:女权主义哲学杂志》2009,24(2):21-38
In “Rethinking Sadomasochism,” Patrick Hopkins challenges the “radical” feminist claim that sadomasochism is incompatible with feminism. He does so by appeal to the notion of “simulation.” I argue that Hopkins's conclusions are generally right, but they cannot be inferred from his “simulation” argument. I replace Hopkins's “simulation” with Kendall Walton's more sophisticated theory of “make‐believe.” I use this theory to better argue that privately conducted sadomasochism is compatible with feminism. 相似文献
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Jeffrey G. Caron Lee Schaefer Daphnée André-Morin Shawn Wilkinson 《Journal of Loss and Trauma》2017,22(6):501-513
This article explores a female university volleyball student-athlete’s experience with protracted concussion symptoms. Through the methodology of narrative inquiry, four salient themes became apparent related to Daphnée’s experiences: (a) “I felt so alone,” (b) “I had to make one of the hardest decisions of my life,” (c) “I feel like I’m in prison,” and (d) “There’s no light at the end of the tunnel.” Overall, this study offers a rare look into the impact of concussion on an individual’s athletic and academic identities, career progression, and in turn, her imagined stories of who she was and who she was becoming. 相似文献
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Jason D'Cruz 《Ratio》2015,28(3):318-331
In this paper I distinguish the category of “rationalization” from various forms of epistemic irrationality. I maintain that only if we model rationalizers as pretenders can we make sense of the rationalizer's distinctive relationship to the evidence in her possession. I contrast the cognitive attitude of the rationalizer with that of believers whose relationship to the evidence I describe as “waffling” or “intransigent”. In the final section of the paper, I compare the rationalizer to the Frankfurtian bullshitter. 相似文献
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Amy Reed-Sandoval 《South African Journal of Philosophy》2017,36(1):91-100
I argue in this paper that the proposals developed by Gillian Brock in Debating the Brain Drain: May Governments Restrict Emigration? should not only be applied to so-called “highly skilled” emigrants. I contend that Brock’s proposals, in order to be implemented justly, must be re-framed such that they are inclusive of so-called “low-skilled” or “unskilled” migrants. I argue for a more inclusive understanding of the “brain drain” in immigration policy – one that can make use of Brock’s important proposals in an expanded fashion – and I provide an account of what this more inclusive understanding should look like. 相似文献
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Magdalena Balcerak Jackson 《Synthese》2013,190(15):3053-3074
This essay concerns the question of how we make genuine epistemic progress through conceptual analysis. Our way into this issue will be through consideration of the paradox of analysis. The paradox challenges us to explain how a given statement can make a substantive contribution to our knowledge, even while it purports merely to make explicit what one’s grasp of the concept under scrutiny consists in. The paradox is often treated primarily as a semantic puzzle. However, in “Sect. 1” I argue that the paradox raises a more fundamental epistemic problem, and in “Sects.1 and 2” I argue that semantic proposals—even ones designed to capture the Fregean link between meaning and epistemic significance—fail to resolve that problem. Seeing our way towards a real solution to the paradox requires more than semantics; we also need to understand how the process of analysis can yield justification for accepting a candidate conceptual analysis. I present an account of this process, and explain how it resolves the paradox, in “Sect. 3”. I conclude in “Sect. 4” by considering the implications for the present account concerning the goal of conceptual analysis, and by arguing that the apparent scarcity of short and finite illuminating analyses in philosophically interesting cases provides no grounds for pessimism concerning the possibility of philosophical progress through conceptual analysis. 相似文献
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The field of mental health tends to treat its literary metaphors as literal realities with the concomitant loss of vague “feelings of tendency” in “unusual experiences”. I develop this argument through the prism of William James’ (1890) “The Principles of Psychology”. In the first part of the paper, I reflect upon the relevance of James' “The Psychologist's Fallacy” to a literary account of mental health. In the second part of the paper, I develop the argument that “connotations” and “feelings of tendency” are central to resolving some of the more difficult challenges of this fallacy. I proceed to do this in James' spirit of generating imaginative metaphors to understand experience. Curiously, however, mental health presents a strange paradox in William James’ (1890) Principles of Psychology. He constructs an elaborate conception of the “empirical self” and “stream of thought” but chooses not to use these to understand unusual experiences – largely relying instead on the concept of a “secondary self.” In this article, I attempt to make more use of James' central division between the “stream of thought” and the “empirical self” to understand unusual experiences. I suggest that they can be usefully understood using the loose metaphor of a “binary star” where the “secondary self” can be seen as an “accretion disk” around one of the stars. Understood as literary rather the literal, this metaphor is quite different to more unitary models of self-breakdown in mental health, particularly in its separation of “self” from “the stream of thought” and I suggest it has the potential to start a re-imagination of the academic discourse around mental health. 相似文献
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J. Michael Dunn 《Journal of Philosophical Logic》2010,39(4):425-452
Both I and Belnap, motivated the “Belnap-Dunn 4-valued Logic” by talk of the reasoner being simply “told true” (T), and simply “told false” (F), which leaves the options of being neither “told true” nor “told false” (N), and being both “told true” and “told false” (B). Belnap motivated these notions by consideration of unstructured databases that allow for negative information as well as positive information (even when they conflict). We now experience this on a daily basis with the Web. But the 4-valued logic is deductive in nature, and its matrix is discrete: there are just four values. In this paper I investigate embedding the 4-valued logic into a context of probability. Jøsang’s Subjective Logic introduced uncertainty to allow for degrees of belief, disbelief, and uncertainty. We extend this so as to allow for two kinds of uncertainty—that in which the reasoner has too little information (ignorance) and that in which the reasoner has too much information (conflicted). Jøsang’s “Opinion Triangle” becomes an “Opinion Tetrahedron” and the 4-values can be seen as its vertices. I make/prove various observations concerning the relation of non-classical “probability” to non-classical logic. 相似文献
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Anders Kraal 《Studia Theologica》2014,68(1):41-55
In Religion, Reality and a Good Life (2004) Eberhard Herrmann argues that “religious utterances” are not “statements.” I argue that this thesis, when properly unpacked, directly parallels the logical positivist thesis from the 1930s and 40s that “religious sentences” are not “cognitively meaningful.” I consider a number of indirect objections to Herrmann's thesis which target the verification criterion of meaning used to support the thesis, along with the more direct objection that the thesis is unable to make sense of the problem of evil. My conclusion is that Herrmann's neo-Positivism is deeply problematic. 相似文献
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塔斯基首先提出关于真之定义的T模式即:"p"是真的,当且仅当,p。随后他又用X取代T模式中的"p",并且用"满足"来定义"真"。本文一方面根据"内容恰当性"要求,提出另一种模式T′即:"p"是真的,当且仅当,p是存在的;用以补充T模式,并完善塔斯基的语言层次论。另一方面根据"形式正确性"要求,指出塔斯基对T模式的这两项修改都是多余的。 相似文献
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Tony Fisher 《Continental Philosophy Review》2010,43(2):241-265
One unresolved dispute within Heidegger scholarship concerns the question of whether Dasein should be conceived in terms of narrative self-constitution. A survey of the current literature suggests two standard responses. The first correlates Heidegger’s talk of authentic historicality with that of self-authorship. To the alternative perspective, however, Heidegger’s talk of Dasein’s existentiality, with its emphasis on nullity and unattainability, is taken as evidence that Dasein is structurally and ontologically incapable of being completed via any life-project. Narrativity imports into Being and Time commitments concerning temporality, selfhood, and ethics, which Heidegger rejects. Although both positions find good exegetic support for their conclusions, they can’t both be right. In this article, I navigate a path between these two irreconcilable positions by applying insights derived from recent debates within Anglo-American literature on personal identity. I develop an alternative thesis to Narrativism, without rejecting it outright, by arguing that Dasein can be analysed in terms of what I call “narratability conditions.” These allow us to make sense of the prima facie paradoxical notion of “historicality without narrativity.” Indeed, rather than reconciling the two standard positions, I hold that the tension between them says something important about Dasein’s kind of existence. Thus I conclude that while the narrativist question “Who ought I to be?” is perfectly legitimate within limits, what the existential analysis of the limits on narratability reveals is that no answer to this question can ever be definitive. 相似文献