全民基本医疗保险制度整合的理论思考与路径构想

目前,大部分统筹地区已经或正在将城镇居民医疗保险和新型农村合作医疗制度整合为城乡居民医疗保险。在此基础上,城职医保制度与城乡居民医保制度的整合将是未来我国医疗保险制度改革的方向。本文从全民医保的内涵和基本要求出发,对城镇职工医疗保险与城乡居民医疗保险制度的整合问题进行理论思考,从公平、效率、可持续性和影响全民医保目标实现的角度剖析了制度分割所造成的问题,并进一步提出实现城镇职工医疗保险和城乡居民医疗保险制度整合的思路、战略重点与步骤,为我国医疗保障制度改革提供方向性的理论依据。     

中国与新加坡医疗保险个人账户制度比较及启示

阐述了新加坡医疗保障体系的构成及其医疗保险个人账户制度的设计目的与特点,分析了我国医疗保险个人账户的内涵与特征、设计初衷以及运行过程中存在的主要问题.通过对两国医疗保险个人账户制度的比较与分析,提出了我国医疗保险个人账户制度未来的改革与发展方向.     

高校学生医疗保障制度改革的设想：目标、原则与模式

提出了高校学生医疗保障制度改革的目标是建立与我国经济发展水平相适应的新的医疗保障制度,指出改革应遵循公平、责任共担和强制性等原则,并构建了以社会基本医疗保险为基础,以医疗救助和补充医疗保险为辅助的高校学生医疗保障新模式。     

推行职工基本医疗保险制度的现实问题、法律对策与思考

从医疗保险的理论入手,提出了改革是否成功的三条标准,进而推演到 我国城镇基本医疗保险制度的成效和优势。又从实践的角度,概括地列举了推行职工医疗保险制度改革中7个方面的现实问题。并着重论述了社会主义市场经济条件下解决上述问题的对策,其关键在于立法,在于建立健全相应的法律法规体系。从立法的角度阐述了立法规则、 立法监督、立法宣传和咨询,以及保险管理从业人员的专业化问题。对当前正在进行的医疗保险制度的改革有一定的借鉴意义。     

医疗保险实施中的新课题：构建合理的利益格局

大连市实施医疗保险制度6年来,在医疗保险制度改革中医保机构、医疗机构、医药行业及参职工在利益格局调整中,出现了一些问题。从有利于医疗保险制度改革和公平、公正、客观的角度,用辩证的方法分析了医疗保险制度改革过程中的几个主要矛盾,进而从改变利益观、完善政策、加快配套改革等方面提出了相应的建议。     

墨西哥的医疗保险制度

墨西哥卫生改革之前,卫生系统存在严重的问题。为了应对这些问题,墨西哥卫生改革实行了新的医疗保险制度,以全民医保为主要目标。通过分析墨西哥实施新的医疗保险制度的背景,介绍新的医疗保险计划———大众医疗保险制度及所取得成果,从中得到对我们有益的启示。     

墨西哥的医疗保险制度

墨西哥卫生改革之前,卫生系统存在严重的问题.为了应对这些问题,墨西哥卫生改革实行了新的医疗保险制度,以全民医保为主要目标.通过分析墨西哥实施新的医疗保险制度的背景,介绍新的医疗保险计划--大众医疗保险制度及所取得成果,从中得到对我们有益的启示.     

城镇职工医疗保险改革面临的问题与对策

我国政府已明确提出城镇职工基本医疗保险制度的改革目标,虽然改革已取得了一些进展,但距改革目标仍有相当差距。采用政治分析方法,分析了目前医改所面临的主要问题与原因,并在借鉴国际医疗保障制度改革启示的基础上,进一步探讨解决问题和推进改革进程的思路。     

近五十年美国医疗保健制度演进对我国医疗制度改革的启示

通过对美国自1945年以来50余年医疗保健制度演进的研究。涵概了四个发展时期;民办医疗保险体制;公办免费医疗保健制度和健康维持组织;医疗费用控制政策的实施;医疗保健制度的全面改革,以求对我国从计划经济向市场经济转轨后,医疗保健制度的改革提供借鉴。     

关于商业医疗保险制度的初步研究

商业性医疗保险即商业性健康保险 ,系指个人为自身患病时可以获得一定保险金补偿或相应卫生服务而进行的一种人身保险。它是建立在志愿基础上的一种经营合同。对于参加者来说 ,获得的保险金或卫生服务的多少直接与其交纳的保险费数额相关 ;经营保险的机构自负盈亏 ,政府不承担任何经济补贴的责任。1　商业医疗保险的功能及意义适应社会主义市场经济体制和社会成员不断增长的卫生保健需求 ,建立社会医疗保险制度 ,逐步形成包括基本医疗保险、商业医疗保险和社会医疗救助等多层次的医疗保障体系 ,是我国当前医疗制度改革的基本任务。1 1　补充…     

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.     

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.     

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.     

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.     

Human Dignity and the Ethics and Aesthetics of Pain and Suffering

Inasmuch as unmitigated pain and suffering areoften thought to rob human beings of theirdignity, physicians and other care providersincur a special duty to relieve pain andsuffering when they encounter it. When pain andsuffering cannot be controlled it is sometimesthought that human dignity is compromised.Death, it is sometimes argued, would bepreferred to a life without dignity.Reasoning such as this trades on certainpreconceptions of the nature of pain andsuffering, and of their relationships todignity. The purpose of this paper is to laybare these preconceptions. The duties torelieve pain and suffering are clearly mattersof moral obligation, as is the duty to respondappropriately to the dignity of other persons.However, it is argued that our understanding ofthe phenomena of pain and suffering and theirrelationships to human dignity will be expandedwhen we explore the aesthetic dimensions ofthese various concepts. On the view presentedhere the life worth living is both morally goodand aesthetically beautiful. Appropriate``suffering with' another can help to maintainand restore the dignity of the relationshipsinvolved, even as it preserves and enhances thedignity of patient and caregiver alike.     

Lmx and Job Tension: Linear and Non-Linear Effects and Affectivity

We examined whether linear or non-linear LMX–job tension relationships existed, and if these effects were consistent across levels of negative (NA) and positive (PA) affect. Results indicated that NA and PA moderated the non-linear LMX–job tension relationship. Specifically, the LMX–job tension association was best depicted by an inverted-U form for high NAs. Tension was highest when LMX was moderate and lowest when LMX was either low or high. Tension increased minimally for low NAs across levels of LMX. For high PAs, the relationship was linear and inverse. Conversely, a U-shaped form best represented the LMX–job tension relationship for low PAs. Implications, strengths and limitations, and directions for future research are discussed.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).