疾病的哲学思考——坦然和平静地对待疾病

面对人类无法改变与疾病共存的命运,本文从健康与疾病的关系、疾病的原因、疾病的话语、对待疾病的态度和利用疾病的契机五个方面来进行哲学追问和反思.以期使我们通过倾听身体的语言,来坦然、自然和平静地对待疾病;利用疾病的契机,获得身心的成长,使人类的生命在亘古的绵延中永远充盈着盎然的生机.     

Love Actually: A Theodicy Response to Suffering in Nature. In Dialogue with Francisco Ayala1

Suffering is an inevitable corollary of evolution and as such exacerbates the problem of evil in a world created by an omnipotent, omniscient, and omnibenevolent God. Recent responses to this dilemma often emphasize cosmic creativity as an end that justifies the means. The present paper will review one example of such creativity defenses (Francisco Ayala's) and attempt an alternative theodic approach that seeks to incorporate creativity as a means rather than an end. For that, it will propose a radical turn to love, where suffering is seen as a necessary condition for the possibility of the full actualization of love.     

Evolutionary Ethics and the Status of Non-Human Animals

ABSTRACT If we accept that the behaviour of humans and other animals is very substantially channelled by evolutionary constraints, it might appear that there can be no place for animals within the protection of a human system of morality.
However, the nature of plausible evolutionary constraints on the cognition of social animals, including humans, suggests that this is not so. It is likely that the most important element in our morality is the capacity to imagine the feelings of other individuals, and this capacity is so important for our ability to understand and predict their behaviour that it would be likely to be preserved by evolution even if moral behaviour had no survival value in its own right. We also use this kind of imaginative sympathy to understand and predict the behaviour of other animals, and it is this which provides the main reason for the inclusion of such animals within a human moral system. The primitive elements of morality have a survival value that is probably common to many other social species of animals. Since one of our reasons for putting a special value on human life is the human capacity for moral behaviour, we ought also to view members of these species as being of special significance.     

On the Harm of Imposing Risk of Harm

What is wrong with imposing pure risks, that is, risks that don’t materialize into harm? According to a popular response, imposing pure risks is pro tanto wrong, when and because risk itself is harmful. Call this the Harm View. Defenders of this view make one of the following two claims. On the Constitutive Claim, pure risk imposition is pro tanto wrong when and because risk constitutes diminishing one’s well-being viz. preference-frustration or setting-back their legitimate interest in autonomy. On the Contingent Claim, pure risk imposition is pro tanto wrong when and because risk has harmful consequences for the risk-bearers, such as psychological distress. This paper argues that the Harm View is plausible only on the Contingent Claim, but fails on the Constitutive Claim. In discussing the latter, I argue that both the preference and autonomy account fail to show that risk itself is constitutively harmful and thereby wrong. In discussing the former, I argue that risk itself is contingently harmful and thereby wrong but only in a narrow range of cases. I conclude that while the Harm View can sometimes explain the wrong of imposing risk when (and because) risk itself is contingently harmful, it is unsuccessful as a general, exhaustive account of what makes pure imposition wrong.

     

Suffering and interpersonal meaning: commentary

I would like to suggest that to describe suffering as a psychological phenomenon is still too general. It leaves the door open to the belief that suffering is an individual phenomenon, experienced because of dynamics arising out of the individual psyche as the pain arises out of the individual body. Instead of describing suffering as a psychological phenomenon, we should describe it as an interpersonal, even communal phenomenon....If the task of reestablishing, continuing, and creating interpersonal meaning within the context of suffering is accepted, the problem often arises concerning how the health professional can accomplish this task with the patient under the extraordinary circumstances that pain and illness, as well as the health-care environment, provide. Beyond sensitive and thoughtful dialogue, we may have to return to a sense of ceremony within health care, especially since the rationalistic naiveté of nineteenth-century positivism did so much to encourage the belief that the best health care is the one that does things efficiently and "unceremoniously"....     

Suffering the Promise of God: Engaging Oswald Bayer

This article examines Oswald Bayer's wide‐ranging constructive appropriation and application of Luther's theology of the Word. Bayer grounds theology in the divine word of promise, understanding theology and the Christian life as a vita receptiva in which human action is, from first to last, responsive. He pits Luther against modern theological evasions of the Word in his insistence on the distinctively Christian pathos of existence, and his ethic of categorical gift reflects this. I conclude with a commendation of Bayer's theology of the Word, a question about the relation between God's revelation and hiddenness and a concern that he may at times compromise the definitive self‐revelation of God in Christ.     

Caring for the Suffering: Meeting the Ebola Crisis Responsibly

The current Ebola virus epidemic in Western Africa appears to be spiraling out of control. The worst-case projections suggested that the unchecked spread could result in almost 1.4 million cases by the end of January 2015 with a case fatality rate of at least 50%. The United States and European nations have begun to respond in earnest with promises of supplies, isolation beds, and trained health care personnel in an effort to contain the epidemic and care for the sick. However, there is neither a vaccine nor specific treatment for Ebola infection, and therapy is ideally centered on supportive care. I have previously argued that the provision of palliative care is obligatory during an overwhelming health catastrophe, notably pandemic influenza. Since affected Ebola patients have best outcomes with technologically advanced intensive care—resources in scarce supply in the area—I suggest that the only acceptable approach to large numbers of very sick, dying, and suffering Ebola patients who overwhelm the resources available to successfully manage them is effective palliative care. However, this could hasten death in this vulnerable population and hence, while ethically and medically justifiable, is not without social risk.     

On the Suffering of Compassion

Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so as to cover both self-directed and other-directed compassion.     

Facing the Music: Voices from the Margins

Recent philosophy of music in the Anglophone analytic tradition has produced many fine-grained analyses of musical practices within the context of the Western fine-art tradition. It has not for the most part, however, been self-conscious about the normative implications of that orienting tradition. As a result, the achievements of recent philosophical discussions of music have been unnecessarily constricted. The way forward is to enrich the range of musical practices philosophy takes as its target of examination.     

Facing the Scar

Living in California where the sun shines most of the year is a blessing, but also has an underside. Wrinkles, freckles, spots, and cancers can spontaneously appear as a result of everyday exposure and need to be dealt with as one ages. This is one person’s journey in navigating solar effects on the skin and on one’s sense of beauty and perfection, with the help of archetypal imagery and a Jungian perspective.     

Facing the Music

Abstract

This article outlines how group practitioners can harness creative strategies to assist addicted clients in verbalizing and addressing the losses associated with addictive disorders. This article overviews the implementation of an experiential process that includes a warm up activity, a psychodrama, and utilization of empty chair techniques to address addiction related grief and loss. In addition, these models assist clients to discuss change and healing from the interpersonal devastation of addiction. Finally, the appropriate use and timing of these models are discussed and a case study is included to illustrate these principles in action.