慢性病:需要新的理论解释模型

作者认为非传染/感染性慢性病已是当今中国临床主要难题,它不同于急性病,需要全新的解释模型。传统的病因理论只是从近因作出解释,它更需要演化医学的考量;结合自然选择、适应、适者生存等的思考;错综临床症状背后,各种慢性病有着某种共通的相似规律,可借助"分形理论"加以揭密;慢性病不能只依赖结构论、有机论等传统自然观作出阐释,参照"可逆论"可能更合理;病理发展过程可借"熵增"理论和"叠加"效应进行阐发,并考虑病变及康复的"阈值"问题;慢性病新解释模式的核心是承认并敬畏自然及生命(躯体)是有智慧的,调动躯体自身的"正气""自愈力"和"抗癌力"是防控慢性病的上上策;因此,对慢性病的过于积极干预/治疗,属有违底线的鲁莽行为。     

批判性思维的灵魂——理性标准

批判性思维从怀疑出发,激发思考问题的多元视角,但它更重要的任务是依据理性标准对相互竞争的观点及其论证的相对价值做出判断。理性标准是批判性思维与怀疑主义、相对主义的分水岭;批判性思维的本质以及大多数权威的批判性思维定义都内蕴了理性标准;每一项批判性思维技能都与相应的理性标准相匹配;不同的批判性思维教学法也或隐或显地认可一系列理性标准。理性标准是让学生从绝对主义的二元论思维升华到评估主义的批判性思维的关键。中国的"明辨"虽然与西方的批判性思维有相似之处,但明显的差距在于缺少精细的理性标准。培育公民思维文化,营造健康的论证文化,都离不开理性标准这个根基。     

慢性病防控:由快节奏到慢节奏的调整

快节奏发展的医学在控制慢性病进程中屡屡失利,究其原因似乎医学开错了药方。实践证明,控制慢性病的关键不在于"治",而在于"防"。单纯生物医学模式对抗慢性病的方向不对;以办大医院方法控制慢性病路子不对;广泛运用高新技术不是慢性病防控的首选。慢节奏调整就是要降低过度技术干预的速度,调整医学发展方向,坚持防治统筹兼顾并以预防为主的方针,让医学走向健康可持续发展之路。医学的转型任重而道远,只有提高全民健康素养,才能加速实现健康中国的战略目标。     

浅析思维风格理论及其在教学中的应用

思维风格是指一个人在解决问题时所偏好的思维方式,不同于思维能力。它是智力与人格的交叉地带。斯腾伯格把人们的思维风格划分成了13种不同的类型。通过对思维风格的理论研究与该理论在教育领域的应用研究发现:师生思维风格的匹配与否、教学方法、教师性别、年级、科目、评价体系等,都不同程度的影响了学生的思维风格。     

迎接中医药新时代,大力发掘和弘扬中医药真正优势

当今是中医学发展的最好时代,也是难得的最后契机;需学术共同体认真发掘学科内生性动力机制,形成清晰新思维,做好顶层设计,融入时代发展大潮;倡导底线思维,讲究包容性发展。并强调:中医学真正优势在于尽可能借本然方式,努力维护内在机能,它集中体现在正气说、天人合一、整体观念等中,且道、学、术三层次自洽,形成一套应对难题之模式;其意义广泛且卓效;与源自西方、基于科学的征服/替代模式相得益彰。随着疾病谱系变革,慢性病日趋占主导,其现实意义更为彰显。推广之,此模式有助于未来一些世界难题之破解。     

探析流行病防治的哲学思维

本文以现代医学模式为指导,阐述了辩证思维在流行病学研究领域的应用及其必要性。从系统论和具体问题具体分析论述了传染病和慢性病并重和区别对待的疾控观;通过消除病因和医防一体化以控制流行病。最后得出与哲学思维协调发展是流行病防治基本策略的结论。     

自由意志视野下健康行为转变的伦理困境

虽然慢性病的危害十分巨大,预防慢性病的措施非常简单易行,但慢性病预防行动却十分缺乏。对自由意志的强调及自由意志本身的局限性,导致了促进慢性病预防行为存在伦理困境,不能有效促进慢性病预防行为。要走出两难困境以有效促进慢性病预防行为,需要对自由意志有新的认识,既不能完全放弃自由意志,也不能守住自由意志不松。     

自由意志视野下健康行为转变的伦理困境

虽然慢性病的危害十分巨大,预防慢性病的措施非常简单易行,但慢性病预防行动却十分缺乏.对自由意志的强调及自由意志本身的局限性,导致了促进慢性病预防行为存在伦理困境,不能有效促进慢性病预防行为.要走出两难困境以有效促进慢性病预防行为,需要对自由意志有新的认识,既不能完全放弃自由意志,也不能守住自由意志不松.     

激发心理内驱力,渗透求异思维训练

<正>求异思维的关键在于“独创性”，这与一般思维方式不相同。它需要更精细的观察、准确的记忆以及有创造性的联想和探索。在整个过程中，更需要对已掌握的旧知识进行合理、灵活、巧妙地迁移和组合。孩子在各自不同的童年经历中，有着自己独特的体验，何以提笔时却无话可写或者千篇一律呢？仿写是作文的起步，降低了学生的写作难度，是学生作文的一个铺垫。     

论心理学对思维理解的贫乏性

一位儿童扳动手指运算了2+3=5的算题,孩子的这种心理活动算不算思维呢?根据传统心理学给思维规定的定义,这位儿童确确实实的思维过程被排除在“思维”之外了。造成这种状况的原因是心理学对思维理解的贫乏性。思维理解的贫乏性,致使心理学对不同类型的思维,那怕是成年人的正常思维,如动作思维、形象思维等,只要是不属于抽象逻辑思维的,统统都被排斥在思维概念之外了;同时它还引起了思维心理学     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.