“大医精诚”内涵探析

“大医精诚”出自孙思邈《备急千金要方》,"大医"是德才兼备医生的代名词。"精诚"可理解为通过细致努力的择选和修养,达到技艺高深、道德高尚的境界,指通过"精诚"的学习和修养成为"大医",也指"大医"具有的"精诚"底蕴积淀。从"大医"之本、态、体、法等分别详述：为医之法——博极医源,精勤不倦;大医之态——安神定志,大慈恻隐;大医之体——澄神至意,不皎不昧;大医之法——忠恕谦谨,克己修德。"大医精诚"的丰富内涵,既是医生的行为准则,又是大医、名医成长的毕生追求。     

道解孙思邈《大医精诚》--从医之德术体法观道

孙思邈是一位名副其实的道医.<大医精诚>中有关"大医"之德、术、体、法,体现了道教的基本教义:济世度人,尊道贵德,清静寡欲,和光同尘,戒律精严.道医同源,源出道藏深厚的人文底蕴.     

谈《疏五过论》的五种过错对当今医生的教育意义

传统的医学道德观认为：“医乃仁术”、“生命至贵”等就是“‘大医精诚”。医者要做到“大医精诚”,就要避免《疏五过论》中医者的五种过错,使患者保持健康的生命。所以,医生要以严谨认真的工作态度,充分了解患者的病情;以生物心理社会医学模式来处理患者;不能急功近利,追求名誉,应常怀仁爱之心建立和谐的医惠关系。医生处理患者的态度及自身的道德修养直接影响患者的健康和生命,这种理念应该成为医生终生追求的目标,这样才能顺应新医改的要求。     

道教“大医”思想的当代价值

道教界应继承好"道医同源"的传统,把道教界学医、重医的传统恢复起来,使之成为道教徒学道、修道的必要内容。一道教作为一个高度重视生命的宗教,历来就有重视医药卫生之道的传统,涌现出诸多深谙医药之学的高道,他们不仅是道门的宗师,也是中国医药学史上的大医家。他们在道教仙道贵生、养生修真、济     

《大医精诚》中“大医”的概念史探究

孙思邈的《大医精诚》被认为是中国古代医学史上第一个系统阐述医德思想的文献。从概念史角度,利用概念分析的方法对《大医精诚》中相关思想史进行考察。《大医精诚》中大医概念,来自佛教大医王概念的本土化。起初大医王即为佛陀,佛陀拯救苦难众生的身体与灵魂,进而大医可指佛教故事中拯救世人躯体和灵魂痛苦的菩萨、信仰者。大医的概念随佛教传入中国并本土化,在梁简文帝《劝医论》中指通晓佛典,用医术拯救世人的医者即为医王(大医)。孙思邈大医概念当经过如是发展演变,成为《大医精诚》中的样貌。     

论儒佛道三教伦理的交涉——以五戒与五常为中心

在佛教中国化的进程中,中国佛教伦理与儒家伦理的交涉最为具体,并且影响到道教伦理。本文以五戒与五常为中心,着重探讨中国佛教如何理解作为在家佛教徒道德规范的五戒,尤其是各种佛教著述中五戒与五常的配对。认为五戒与五常等的配对,最早是昙靖在制作《提谓波利经》时提出的,后来成为中国佛教的通说,同时道教也吸收了这种配对,在一定程度上阐明了儒佛道三教在伦理上的交涉及相互影响。     

论“五常”的现代价值

"五常"即仁、义、礼、智、信,是传统道德的典范形式。"五四"运动以来,因为受"三纲"之累而遭到了猛烈批判。实际上,"五常"完全不同于"三纲","五常"是扎根于人性而形成的道德理念,具有纯粹的抽象的形式和普遍适用的合理内核,具有永恒的价值,是民族精神和民族价值观的重要组成部分。在现时代,"五常"必须与"三纲"切割,经由树立新"三纲":自由为立人之纲,正义为立社之纲,民主为立国之纲,重新组合为新三纲五常。新"三纲"与"五常"的组合,有因循,有损益,体现了传统与现代的结合,文化守成与文化创新的结合,可以取代旧三纲五常而通行于现时代。     

《大学》“格物”解平议

探求“格物”本义 ,不仅必须遵循以同时同类文献相证的治学方法 ,还要了解古人心性修养的认识论特点。在众多的解释中 ,章太炎之说较能切合经义 ,曲尽本原。其失在于“诚意”下衍出独立的“慎独”义 ,将其提到与八目相同的地位来看待。饶宗颐之失是未能严格将以经证经的原则贯彻始终。表现有二 :一是以二歧之说解经 ,笼统言之 ,不悟其矛盾之处 ;二是牵引他说 ,增添经义 ,未能紧扣本经。裘锡圭以所谓战国时代新的认知思潮来解释“格物” ,是不符反映唯心认识论的“格物”本义的。     

汉代经学与“五常”核心价值观的构建北大核心CSSCISSCI

"五常"指仁、义、礼、智、信五个核心观念是超越时空、恒常不变之道,是经过儒者长期的精心筛选、提炼、组合而构建起来的核心价值观。先秦孔孟荀对五常都有论述,仁的根本与核心地位逐渐确立。经过汉初贾谊、陆贾、韩婴起步,到董仲舒"五常"提法固定下来,并初步形成了以"仁"为核心,仁与义、礼、智纵向展开的内在思想结构,后来《白虎通》总结,扬雄、王充等人补充、修正,初步构建起了仁、义、礼、智、信"五常"价值观。以程朱为代表的宋儒把五常说成是天理,强调其本源性、普适性,增强其权威性,论证了以仁为本、为体,义、礼、智、信为末、为用的五常之道,完成了"五常"价值观的构建。     

从《中庸》所言“诚”看儒家人文精神的宗教性

作为儒家讲天人观的重要经典,《中庸》建构了一个影响深远的“天人合一”模式。从“天命之谓性”到“诚者,天之道”,为人的存在寻找到了形而上的本体依据,并透过对“至诚”精神的阐发,把人与天归并在“诚”的意义之下。而“至诚尽性”“至诚能化”“至诚如神”“至诚无息”四个环节对这种关系的紧密性、交互性、流动性、圆融性作了充分的展示。由至诚之天道而通贯于效法天地精神的人道,人生的道德实践活动便有了神圣的意味和某种超越性,而这种特殊的超越正是儒家思想的最大特点,它既有宗教终极性的祈向,又不离人伦日用的凡俗境况。     

The Gender Ratio of Chinese Suicide Rates: An Explanation in Confucianism

The gender (male to female) ratio of the Chinese suicide rates is different from those found in the rest of the world. None of the other societies with known suicide data has had female suicide rates higher than those for the males. While we investigate the factors that contribute to the relatively high suicide rates for Chinese women, we also need to ask what makes the relatively low suicide rates for Chinese men. In this study we try to examine some social and cultural variables in rural Chinese youths in order to identify the factors that account for the relatively low rate for men and relatively high rate for women. In rural China, 392 suicides (both men and women) aged 14–35 years consecutively sampled from 16 counties of three provinces were studied with 416 community living controls of the same age range and from the same locations. Case–control psychological autopsy method was used for the data collection. It is found that believing in Confucianism and being married are both protecting the rural young men from suicide, while the two same variables are either risk or non-protecting factors for the Chinese rural young women’s suicide. In rural China, social structure and culture may play an even more important role determining a society’s suicide rates as well as the gender ratios. Thus, suicide prevention may need to include culture specific measures.     

规范与美德的并存与互补：历史视角

美德伦理与规范伦理是生成道德整体系的两个源头,也是伦理学的两大传统和两个必要的组成部分,并有其各自的特殊功能,在其长期演进的历史过程中,展示了各自的长处与短处。历史和现实表明,美德伦理的长处正是规范伦理的短处,美德伦理的短处正是规范伦理的长处。美德伦理犹如伦理大厦的地基,地基不牢,大厦就会倒塌;规范伦理犹如这座伦理大厦的四梁八柱,是支撑伦理大厦的骨架,骨架缺失,大厦焉存？美德伦理与规范伦理的关系是并存与互补的关系。认清美德伦理与规范伦理的并存与互补的关系,是建设包括医学伦理在内的社会伦理完整体系的最佳选择。

     

A Sociocognitive Analysis of Substance Abuse: An Agentic Perspective

This article presents a social-cognitive theory of substance abuse. The exercise of self-regulatory agency plays a central role in this approach. Perceived self-efficacy is the foundation of human agency. Unless people believe they can produce desired effects by their actions, they have little incentive to act. Self-efficacy beliefs promote desired changes through cognitive, motivational, affective, and choice processes. Perceived self-efficacy exerts its effects on every phase of personal change—the initiation of efforts to overcome substance abuse, achievement of desired changes, recovery from relapses, and long-term maintenance of a drug-free life. Assessments of perceived efficacy identify areas of vulnerability and provide guides for treatment. Substance abuse is a social problem, not just a personal one. Reducing substance abuse also requires policy initiatives and social remedies achieved through the exercise of collective efficacy.     

马克思主义中国化视域下的儒学重估——以嵇文甫为中心的探讨

全面抗战时期,嵇文甫在马克思主义中国化的路线下,对儒学传统做了大量阐释工作,弘扬儒学的正面价值,希望能使儒学在马克思主义中国化进程中发挥应有的作用。他在坚持党的政治与文化路线的基础上,主张发扬民族文化,着力于阐释儒学传统中的实践性与人民性,同时着眼于祛除长期附加在儒学之上的玄虚风气与士绅影响,使这种经过改造之后的新儒学能与马克思主义的基本立场接榫,成为构建中华民族新文化、弘扬民族精神的新资源。嵇文甫的儒学论述,对于今天思考中国传统的价值极有理论参考意义。     

面孔二态性对学前儿童信任行为的影响——来自人格标签的解释

面孔二态性是指成熟男性和女性经过青春期第二性征的发展后逐步形成了面孔上的性别特征,男性化与女性化是这一维度的两个水平。本研究探索面孔二态性是否会对学龄前儿童信任行为产生影响,并从幼儿对二态性面孔的人格标签角度来解释。实验1修订信任博弈任务（Trust game）,考察学前儿童信任行为是否会因搭档面孔的二态性（男性化和女性化）而不同,经历负性反馈后被试在下轮游戏中信任选择率是否会下降;实验2让学前儿童选择人格形容词来描述不同性别化的面孔,探讨幼儿对不同二态性面孔是否已形成不同的人格标签。结果表明学前儿童对女性化面孔信任选择率最高;在遭遇负性反馈后的下一轮游戏中,幼儿对他人的信任率显著下降;学前儿童认为女性化面孔更具有积极人格,而更多将男性化面孔与消极人格词汇匹配。由此,二态性面孔影响学前儿童的信任行为,在于他们对二态性面孔已形成不同的人格标签。     

The (Holy and Great) Council of the Orthodox Churches: An Ecumenical Perspective

From 19 to 26 June 2016, the first Pan‐Orthodox Council for more than a thousand years took place in Crete, although the Orthodox churches of Russia, Georgia, Bulgaria, and Antioch, for various reasons, did not participate. This article offers an assessment, from an ecumenical perspective, of the preparation and results of the council, and especially the document agreed in Crete concerning the “Relations of the Orthodox Church with the Rest of the Christian World.”     

Archetypes and Spirits: A Jungian Analysis of Puerto Rican Espiritismo

In this paper a comparison is made between Jung's approach to healing with a traditional healing system practised in Puerto Rico, called ‘Espiritismo’. Jungian psychology and ‘Espiritismo’ have several strong similarities in their conception of the therapeutic process, similarities which suggest that the healing process itself has generic properties which can be found in several therapeutic systems. In addition, by analysing Jung's development as a healer, it is possible to draw parallels between his development as a psychotherapist and the process of becoming a spiritist healer. In both healing systems, a transpersonal dimension is recognized as an integral element in the healing process. In ‘Espiritismo’, the suffering individual has to confront the spirit world; in analytical psychotherapy the patient has to confront the collective unconscious. This parallel was explicitly recognized by Jung in his autobiography when he compared the collective unconscious with the land of the dead. For Jung, knowledge of the figures of the unconscious enormously facilitates the individuation process; in ‘Espiritismo’ it is necessary to know the spirit world and to establish a relationship with the spirits. In Jungian psychology, healing is a process of ‘exorcizing’ some types of complexes or integrating others to consciousness. On the other hand, spiritist healers ‘exorcize’ ignorant spirits in order to heal a client or help him/her to identify spirit guides. In both systems, healing is essentially a process of establishing a dialogue with a transpersonal dimension (archetypes or spirits). Healing in ‘Espiritismo’ and Jungian psychology is a process of transcending the limited perspective of the ego (the ‘material world’) in order to experience a much broader reality (spiritual world or collective unconscious). Both systems emphasize the need to work with resources beyond the boundaries of the ego and to connect with forces that belong to a different reality.