正确认识和运用卒中单元的理念

过去几年,卒中单元已经成为脑卒中管理的重要的进展,日益得到重视和应用,但卒中单元强调的是以多维的观点、综合性方法,使卒中病人获得最优化的临床保健和健康后果,是脑血管疾病管理的新模式和新理念,其模式类型、运行方式、费用、具体应用等还有许多问题需要广泛、深入地探索,更研究证据和时间验证和回答。     

卒中单元——中国未来卒中医疗的起点

卒中单元是脑血管病管理的新模式,是目前脑血管病临床治疗最为有效的方法。研究证明：卒中单元能有效地降低急性卒中患者的病死率,减少并发症,提高卒中后生活质量,缩短住院时间。而我国脑血管病的主要医疗模式是以药物为主的治疗方式,建立有中国特色的卒中单元是目前脑血管病临床实践的当务之急。     

中国卒中单元的模式探讨

卒中单元是针对急性卒中病人综合性治疗和康复的医疗单元,循证医学证据表明卒中单元是目前脑卒中治疗的最有效措施,建立有中国特色的卒中单元是我国目前脑血管病临床实践的当务之急。我们应该因地制宜,建立符合中国国情的卒中单元模式,卒中的早期康复治疗中应包括针灸疗法。     

中国卒中单元的模式探讨

卒中单元是针对急性卒中病人综合性治疗和康复的医疗单元,循证医学证据表明卒中单元是目前脑卒中治疗的最有效措施,建立有中国特色的卒中单元是我国目前脑血管病临床实践的当务之急.我们应该因地制宜,建立符合中国国情的卒中单元模式,卒中的早期康复治疗中应包括针灸疗法.     

中医卒中单元之系统分析

卒中单元是目前最有效的卒中治疗方法。在卒中单元基础上,加入中医防治中风的理论和方法,构建中医卒中单元,具备坚实的的理论基础和深厚的临床积淀。中医卒中单元是中国引进、发展和完善卒中单元,符合中国国情的必然产物,具有强大的生命力。按“优化人力资源、发挥中医优势,实现卒中疗效最大化”原则,对中医卒中小组进行重组、优化。按中医与西医结合、急救与康复结合、针灸与药物结合、循证医疗与个体化医疗结合、饮食与心理调护结合、治疗与预防结合等原则,优化治疗方案。开展中医药及针灸治疗卒中的多中心随机对照研究,建立中医药治疗卒中资料库,可为中医卒中单元提供强有力循证医学证据。     

中医卒中单元之系统分析

卒中单元是目前最有效的卒中治疗方法.在卒中单元基础上,加入中医防治中风的理论和方法,构建中医卒中单元,具备坚实的的理论基础和深厚的临床积淀.中医卒中单元是中国引进、发展和完善卒中单元,符合中国国情的必然产物,具有强大的生命力.按"优化人力资源、发挥中医优势,实现卒中疗效最大化"原则,对中医卒中小组进行重组、优化.按中医与西医结合、急救与康复结合、针灸与药物结合、循证医疗与个体化医疗结合、饮食与心理调护结合、治疗与预防结合等原则,优化治疗方案.开展中医药及针灸治疗卒中的多中心随机对照研究,建立中医药治疗卒中资料库,可为中医卒中单元提供强有力循证医学证据.     

建立"社区卒中单元"的必要性

"社区卒中单元"是以社区医疗机构为支撑,以患者家庭为中心,以此二者双向互动为轴线,以提高卒中患者的生活质量为目的."社区卒中单元"与通常意义上的"医院卒中单元"不同.在这一模式中,患者及其家属的康复自助的积极性、主动性具有决定意义.     

我对卒中单元的体会

卒中单元作为卒中治疗的最佳模式,逐渐被临床医生所接受,就卒中单元的概念、特点及我国卒中的现状等多数人所关心的问题进行了分析和探讨,以助于更好的理解。     

我对卒中单元的体会

卒中单元作为卒中治疗的最佳模式,逐渐被临床医生所接受,就卒中单元的概念、特点及我国卒中的现状等多数人所关心的问题进行了分析和探讨,以助于更好的理解.     

建立“社区卒中单元”的必要性

"社区卒中单元"是以社区医疗机构为支撑,以患者家庭为中心,以此二者双向互动为轴线,以提高卒中患者的生活质量为目的。"社区卒中单元"与通常意义上的"医院卒中单元"不同。在这一模式中,患者及其家属的康复自助的积极性、主动性具有决定意义。     

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.