Defining the Medical Humanities: Three Conceptions and Three Narratives

The definition of ??medical humanities?? may be approached via three conceptions??the humanities as a list of disciplines, as a program of moral development, and as a supportive friend. The conceptions are grounded by linking them to three narratives??respectively, the history of the modern liberal arts college; the history of Petrarch and the studia humanitatis of the early Renaissance; and the life of Sir William Osler. The three conceptions are complementary, each filling gaps in one or more of the others. Getting clearer on a definition of ??medical humanities?? is practically important if this field is to take its rightful place within health professions education and practice.     

浅论先秦儒家的善与不善概念——兼析孟荀的人性善恶之辩

以孔孟为代表的先秦儒家,常以善与不善为相对的伦理范畴.孟子以善为主导而引出不善,故强调知心尽性、存心养性.美与恶作为相对概念另有含义,涉及伦理道德时,则显示程度上的特质.其间深意,于今仍有启示.     

A Personal Love of the Good

Philosophia - In order to articulate an account of erotic love that does not attempt to transcend its personal features, Robert Solomon and Martha Nussbaum lean on the speeches by Aristophanes and...     

Cracking the Code: Using Personal Narratives in Research

The use of personal narratives in research across the field of psychology has dramatically increased in recent years. In studies spanning a wide range of topics, personal event narratives have provided especially valuable insights into the processes and products of cognitive development. This article offers a guide for researchers who might use personal narratives in research currently or in the future. Issues and best practices surrounding collecting, transcribing, and coding personal narratives are presented. Practical challenges, commonly used methods, and recommended guidelines are described. Illustrations of different types of personal narrative coding systems are offered. The article also highlights benefits of and resources for conducting personal narrative research.     

往生与临终关怀——佛教净土宗的生命伦理观

净土宗作为中国佛教信仰的主流,因其专注彼岸之往生,故曾被讥为“专属送死之教”,然而正是这一点恰恰说明了净土宗在临终关怀和终极关怀上的殊胜。这里主要是从心灵抚慰角度来阐释净土宗于临终关怀方面的价值及其对当代的启示。     

Two Second‐Personal Conceptions of the Dignity of Persons

In spite of the burgeoning philosophical literature on human dignity, Stephen Darwall's second‐personal account of the dignity of persons has not received the attention it deserves. This article investigates Darwall's account and argues that it faces a dilemma, for it succumbs either to a problem of antecedence or to the wrong kind of reasons problem. But this need not mean one should reject a second‐personal account. Instead, I argue that an alternative second‐personal conception, one I will call relational, promises to solve the dilemma by avoiding both the problem of antecedence and the wrong kind of reasons problem. More generally, distinguishing these two second‐personal conceptions of the dignity of persons is important to enrich the available philosophical accounts of human dignity.     

Racism's Impact on Counselors' Professional and Personal Lives: A Response to the Personal Narratives on Racism

The author identifies common themes among the personal narratives pertaining to racism (Journal of Counseling & Development, 77[1], 1999) and discusses implications of some themes for counselors' professional and personal development.     

Children's Personal Narratives and Their Mothers' Responsiveness as Covariates of the Children's Compliance

Twenty-six mother–child dyads volunteered to be observed interacting at home, and the children agreed to participate in interviews designed to elicit their personal narratives. Observers coded the children's compliance with mother instructions and the mothers' responsiveness to their children's prosocial behaviors. Other raters coded the children's narratives for coherence of story structure. Correlational analyses of the data sets confirmed hypotheses that mother responsiveness and child coherence scores would account for separate variance in the children's willingness to comply with their mothers' instructions. These results were interpreted within the literature on child–mother synchrony and functional aspects of children's personal narratives.     

Personal Spiritual Values and Quality of Life: Evidence from Chinese College Students

Values are guiding principles in our life. While some studies found spiritual values to be “healthier,” Sagiv and Schwartz (Eur J Soc Psychol 30:177–198, 2000) showed that people holding non-spiritual values were higher on affective well-being. We examined the predictive power of these two types of values with a longitudinal data set collected from Chinese students mainly in Hong Kong. Structural equation modeling revealed that spiritual values (as well as family income) positively predicted quality of life a year later. Non-spiritual, self-enhancement values, did not show any association. Results suggest that developing spiritual values may promote well-being through enabling individuals to find meaning and purpose in life.     

Life Story Chapters,Specific Memories,and Conceptions of the Self

Two studies investigated the effects of recalling either life story chapters or specific memories on measures of self‐continuity and self‐esteem. Participants were assigned to recall important chapters, important specific memories, or impersonal facts, and they provided ratings of emotional tone. Participants also completed trait and state measures of self‐continuity, self‐esteem, and mood. Although effects of recall condition on state and trait measures were not statistically significant, within‐group analyses identified strong and consistent relationships between the positivity of life story chapters and both trait and state self‐continuity and self‐esteem. In contrast, the positivity of specific memories was related only to state self‐esteem. Qualities of life story chapters appear to be more central to enduring conceptions of the self than do qualities of specific life story memories.Copyright © 2017 John Wiley & Sons, Ltd.     

Coherence of Personal Narratives across the Lifespan: A Multidimensional Model and Coding Method

Personal narratives are integral to autobiographical memory and to identity, with coherent personal narratives being linked to positive developmental outcomes across the lifespan. In this article, we review the theoretical and empirical literature that sets the stage for a new lifespan model of personal narrative coherence. This new model integrates context, chronology, and theme as essential dimensions of personal narrative coherence, each of which relies upon different developmental achievements and has a different developmental trajectory across the lifespan. A multidimensional method of coding narrative coherence (the Narrative Coherence Coding Scheme or NaCCS) was derived from the model and is described here. The utility of this approach is demonstrated by its application to 498 narratives that were collected in six laboratories from participants ranging in age from 3 years to adulthood. The value of the model is illustrated further by a discussion of its potential to guide future research on the developmental foundations of narrative coherence and on the benefits of personal narrative coherence for different aspects of psychological functioning.     

Older Women,Personal Narratives,and the Power of Sharing With Adolescent Girls

The meaning derived from an intergenerational retreat between older adult women and adolescent girls was the focus of the researcher. Personal narratives provided an avenue for sharing and listening. For the women, the reported meaning included pride in female progress, instillation of hope, increase in risk taking, and a sense of rejuvenation.     

Between Dream Cities and Reality: Personal Narratives of Ex-Soviets in Israel

Domestication of space is a major problem for migrants, particularly when they settle in a geographically remote country with a markedly different climate and culture. This paper analyzes attitudes to city life in the country of origin and in the new homeland in personal narratives of immigrants to Israel from the countries of the former Soviet Union. The material was drawn from in-depth unstructured interviews conducted in 1999–2002 and 2005–2006, and Israeli Russian-language Internet forums. Soviet Jews were predominantly city dwellers, and their immigration stories are permeated with explicit and tacit comparisons of the space of the two countries. The cities of origin are idealized, and their image has disintegrated into hospitable and warm cities of pre-emigration life on the one hand, and unfamiliar, alien cities of post-Soviet period on the other. In Israel many ex-Soviets chose to live in the so-called development towns. Attracted by relatively inexpensive apartments, the newcomers found themselves trapped in places where jobs are scarce and the quality of life has been recently dropping. In reflecting on various towns, interviewees focus on physical and symbolic dimensions, the most frequent being: big–small, center–periphery, exposed–protected, and powerful–weak. In contemporary Russian culture center is associated with job opportunities and entertainment, with high social status and good quality of life. In Israel the opposition center–periphery has retained its significance, yet the whole country is considered by many immigrants as deeply provincial, cut off from the rest of the world and devoid of opportunity for the young, the conviction that is supported by publications in the Russian-language media.

Sport,Wholehearted Engagement and the Good Life

I present an account of the good life as one in which wholesale engagement in the social practices that human agents take up is the signature feature. I then argue that sport, because it is one of a select few human undertakings in which such full-blown action is the rule rather than the exception, is a paradigmatic example of such a good life. I close by claiming that equating the good life with wholehearted action is an especially promising way not only to appreciate the contribution sport makes to our lives but to legitimize that contribution to would-be detractors.