对希波克拉底警句的深层解读--审美修养是从医之必需

试图透过医学与艺术的联系,深入到医学与美学关系的层面,进而发掘希波克拉底关于"医学的艺术乃是一切艺术之中最为卓越的艺术"这一论断的深刻内涵,指出希波克拉底警句蕴涵着:医学是美的职业,它具有崇高地位和独特的重要性;医学所追求的是健康而美好的人生,医学所创造的是健康之美、生命之美、至善之美、仁爱之美.既然医学是最为卓越的艺术,医务工作者就应该重视美学修养,并让医学审美意识牢牢植根于自己的医学实践之中.换句话说,审美修养是从医之必需.     

Murderers and martyrs: Violence,discourse, and the (re)construction of meaning

In recent years, the question of violence has drawn attention from religious studies scholars and public commentators alike. From schoolchildren with guns to terrorists with bombs, the perpetrators of violent acts have forced communities, nations, and even scholars to grapple with the nature and meaning of violence. But although significant attention has been paid to religious groups that foster violence and to those that resist it, the ways in which violence challenges structures of meaning have been addressed primarily by theologians seeking to grapple with overwhelming episodes of violence. This article suggests that certain violent acts can be classed as ‘symbolically disruptive violence'—acts that threaten or shatter a group's symbolic world. Although this analytical concept has broad applicability, the article explores its relevance for one in‐depth case study: reactions to the 1998 murder of Matthew Shepard in Laramie, Wyoming.     

Some aspects of medical hermeneutics: The role of dialectic and narrative

This essay constructs an argument for a dialectic between the scientific and clinical aspects of medicine using the hermeneutical approach of Paul Ricoeur as a theoretical and philosophical guide. Additionally, the relationship between this dialectic and narrative case histories is examined as a way of expressing this abstract and theoretical concept in more concrete terms.     

THE ‘OTHER 23 HOURS’: SPECIAL PROBLEMS OF PSYCHOTHERAPY IN A ‘SPECIAL’ HOSPITAL

In this paper, I describe and discuss the complexities of being a therapist in a maximum security forensic psychiatric hospital, working with patients who have committed acts of serious violence, and who also suffer from severe mental illness and personality disorders. I suggest that profound disturbances in the patient's inner world get played out in triangular disputes between the patient, the therapist and other professionals working in the hospital. I also describe how real events in the life of the institution impact on the therapeutic process, and the importance for the therapist of reflection on the ‘other 23 hours’ that the patient lives outside of therapy. Finally, I raise some ethical dilemmas that arise for therapists working in such settings, where the stated therapeutic aim is not only treatment but also the containment and prevention of future violence.     

中西医理不可通约之反思

中医学与西医学之间既有可通约的内容,又有不可通约的内容。中西医之间的不可通约性并不否定中西医的可统一性,需要树立大统一观。中西医统一将从两条途径实现,一是可通约的理论从理论内容上统一,二是不可通约的理论从理论体系上统一,最后统一于一种新的更加完备的理论体系。     

Discussion about the Triple Foundational Relationship between Intellect,Emotion, and Willing from the Perspective of the Phenomenology of Consciousness

There are at least three foundational relationships between the three conscious acts of intellect, emotion, and willing. Section 2 covers the structural foundational relationship (Brentano and Husserl in his early period): all conscious acts are intentional and can be divided into objectifying (intuition and representation) and non-objectifying acts (emotion and willing). Because a non-objectifying act cannot constitute an object, things must be based on objectifying acts and the object constituted by the latter; in this sense, a non-objectifying act is rooted in an objectifying one. Section 3 explains the genetic foundational issue with consciousness (Husserl in his later period, Scheler, and Heidegger): the stream of consciousness has its earliest origins and follows a process where it gradually unfolds. The earliest origin is the intentional willing, followed by nonintentional feelings, and, finally, the representation and thinking of willing. Intentional activity taking place afterward must be based on the conscious activity that has come already. Section 4 points out that, apart from the two aforementioned kinds of foundational relationships (i.e. structural and genetic), a third foundational relationship (i.e. dynamic) can also be found between the conscious acts of intellect, emotion, and willing in the Consciousness-only school (a Buddhist tradition in the East). In a continuous activity, the foundational relationship between the three aspects of intellect, emotion, and willing always remains encased in dynamic changes, and the change of primary and secondary roles (i.e. a change in the foundational relationship) could happen at any time. From this perspective, one can explain and resolve the confrontation and conflicts between the two former foundational relationships.     

Family Physicians and Family Therapists: Understanding the Interdependent Synergism

This article, written by a family physician and a family therapist, is designed to identify differences between these two cultures that may serve as stumbling blocks to successful meeting of occupants of these two worlds. With the differences identified and described, various notions and suggestions are offered in an effort to promote more successful bridging between these two groups. There is little question about the synergistic impact that can be engendered for recipients of their care should this bridging be successfully navigated. The present day realities in healthcare make this an idea whose time has not just come, but rather seems imperative.     

Concordant Spiritual Orientations as a Factor in Physician--Patient Spiritual Discussions: A Qualitative Study

Objectives: To understand the impact of physicians and patients religious/spiritual orientation on discussions of spiritual issues. Methods: We performed semi-structured interviews of 10 Missouri family physicians and 10 patients of these physicians, selecting subjects nonrandomly to represent a range of demographic factors, practice types, and chronic or terminal illness. We coded and evaluated transcribed interviews for themes. Results: Respondents expressed that similar belief systems facilitate patient–physician spiritual interactions and bring confidence to their relationships. Those holding dissimilar faiths noted limited ability to address spiritual questions directly. They cited significant barriers to spiritual interaction but considered that ecumenism, use of patient-centered care, and negotiation skills lessen these barriers. Conclusions: Our respondents view spirituality similarly to other aspects of the physician–patient relationship involving differing viewpoints. Where discordance exists, cross-cultural, patient-centered, diplomatic approaches facilitate spiritual discussions.     

我们需要一场医疗观念的革命——关于文化医学与物种医学的思考

现代文明的本质特征是用文化秩序取代自然秩序,用文化选择取代自然选择。现代文明的生活方式同人的生命原理的冲突,是现代许多疾病产生的文化根源。因而我们需要一种对现代疾病的“文化治疗”。传统医学只是关注个体生命的“个体医学”。由于个体健康同物种健康之间的内在冲突,我们需要一种防止物种衰退的“物种医学”。     

EMPIRICAL MINDFULNESS: TRADITIONAL CHINESE MEDICINE AND MENTAL HEALTH IN THE SCIENCE AND RELIGION DIALOGUE

As science and religion researchers begin to engage questions of mental health, mindfulness may prove to be a fruitful area of investigation. However, quantifying the physical effects of mindfulness on the brain is difficult because mindfulness deals with the problem of mental and physical interaction or, the mind/body problem. One system of understanding which may aid science and religion scholars in the pursuit of mindfulness is traditional Chinese medicine (TCM). Within TCM, heart Qi manages the body's present connection to time and space. If the “being in the moment” is disrupted, then the heart Qi is blocked and mental illness or various neurological disorders occur. Succinctly, within TCM, mindfulness is understood as a nonphysical phenomenon (Qi) which directly affects physical systems, resulting in empirical data. This is tracked and treated through the TCM understanding of Qi. The TCM view of Qi in mental health may therefore provide a helpful new paradigm to investigations concerning mindfulness and the human brain.     

Violence as a social fact

This paper describes a class of social acts called “violent acts” and distinguishes them from damaging acts. The former are successfully performed if they are apprehended by the victim, while the latter, being not social, are successful only as long as the intended damage is realized. It is argued that violent acts, if successful, generate a social relation which include the aggressor, the victim and, if the concomitant damaging act is satisfied, the damage itself.     

Sciences médicales et droit

How does Law unravel and seize Medicine? The relationship between Law and Medicine is tremendously complex. At first sight, Law understands medicine as being a medical science, an applied science, and imposes requirements in this regard, such as respect for the “established scientific knowledge” or “tested medical knowledge”. But Medicine turns out to be “Art”, a clear and authentic expertise which requires techniques reiteration. Seen by Law, Medicine is not classified into either both of these scientific or technical dimensions. Borrowing from human sciences also allows to set requirements for medical humanism.     

Indirect Speech Acts

In this paper, we address several puzzles concerning speech acts,particularly indirect speech acts. We show how a formal semantictheory of discourse interpretation can be used to define speech actsand to avoid murky issues concerning the metaphysics of action. Weprovide a formally precise definition of indirect speech acts, includingthe subclass of so-called conventionalized indirect speech acts. Thisanalysis draws heavily on parallels between phenomena at the speechact level and the lexical level. First, we argue that, just as co-predicationshows that some words can behave linguistically as if they're `simultaneously'of incompatible semantic types, certain speech acts behave this way too.Secondly, as Horn and Bayer (1984) and others have suggested, both thelexicon and speech acts are subject to a principle of blocking or ``preemptionby synonymy'': Conventionalized indirect speech acts can block their`paraphrases' from being interpreted as indirect speech acts, even ifthis interpretation is calculable from Gricean-style principles. Weprovide a formal model of this blocking, and compare it withexisting accounts of lexical blocking.     

Alcohol‐aggression expectancies and dispositional aggression moderate the relationship between alcohol consumption and alcohol‐related violence

Alcohol consumption increases aggression, but only in some drinkers. This study examines how expectancies for alcohol‐induced aggression and dispositional aggression moderate the link between alcohol consumption and alcohol‐related violence, building on previous studies that have employed limited measures of alcohol‐related violence and included few women. A sample of 212 men and women reported their alcohol consumption, alcohol‐aggression expectancies, dispositional aggression, and incidents of alcohol‐related aggressive acts. Alcohol‐aggression expectancies and quantity of alcohol consumed interacted to predict alcohol‐related aggression. Alcohol‐aggression expectancies covaried with alcohol‐related aggressive acts, particularly in heavier drinkers. Dispositional aggression also correlated with alcohol‐related aggression among heavier drinkers. These results help identify that alcohol might increase aggression only among heavy drinkers who expect alcohol to increase aggression or who are dispositionally aggressive. Aggr. Behav. 32:517–527, 2006. © 2006 Wiley‐Liss, Inc.     

美式脊椎矫正学在临床康复应用中的前景

美式脊椎矫正学起源于1895年的美国,目前遍及世界许多国家,是被WHO认可的广为流行的一种自然疗法。在注重整体、强调各器官、组织的整体平衡方面与我国中医相同。不同的是美式脊椎矫正严格建立在以脊椎解剖学、生物力学、X线影像学的基础之上,被视为传统自然疗法与现代医学科学相结合的独立学科。     

Acts of Kindness and Acts of Novelty Affect Life Satisfaction

ABSTRACT

The present experiment was designed to establish the effects of acts of kindness and acts of novelty on life satisfaction. Participants aged 18–60 took part on a voluntary basis. They were randomly assigned to perform either acts of kindness, acts of novelty, or no acts on a daily basis for 10 days. Their life satisfaction was measured before and after the 10-day experiment. As expected, performing acts of kindness or acts of novelty resulted in an increase in life satisfaction.     

A Comparison of American and Nepalese Children's Concepts of Freedom of Choice and Social Constraint

Recent work has shown that preschool‐aged children and adults understand freedom of choice regardless of culture, but that adults across cultures differ in perceiving social obligations as constraints on action. To investigate the development of these cultural differences and universalities, we interviewed school‐aged children (4–11) in Nepal and the United States regarding beliefs about people's freedom of choice and constraint to follow preferences, perform impossible acts, and break social obligations. Children across cultures and ages universally endorsed the choice to follow preferences but not to perform impossible acts. Age and culture effects also emerged: Young children in both cultures viewed social obligations as constraints on action, but American children did so less as they aged. These findings suggest that while basic notions of free choice are universal, recognitions of social obligations as constraints on action may be culturally learned.     

从前语言到语言转换阶段的语言运用能力发展——3岁前汉语儿童语用交流行为习得的研究

研究着重探讨汉语儿童从前语言到语言交往阶段语用交流行为发展,通过质和量两种方式搜集14-32月儿童与母亲互动交往语料,采用汉化的CHILDES模式转录并用CLAN系统进行分析。研究发现3岁前汉语儿童语用交流行为清晰度的快速增长,语用交往行为类型的明显扩展和语用交流行为核心类型的运作倾向,是该阶段具有标志性的语用发展阶段特征。研究同时发现汉语儿童语用交流行为与母亲的语用交流行为存在着较为密切的关系。