当下高等医学人文教育的困境与出路

医学人文教育是医学教育不可或缺的重要组成部分,医学科学精神与医学人文精神的融合是医学学科发展的目标和方向.当下医学人文教育的困境在于:医学人文教育与政治教育混谈,人文教育目标不明;医学人文教学与社会现实脱节,人文教学效果不佳.破解医学人文教育的困境,必须从顶层设计,跳出医学人文教育看教育,实施医学人文教育发展战略,实现医学教育的全面、协调、可持续发展.     

台湾中山医学大学医学人文教育特色与反思

台湾中山医学大学教育的宗旨是以医学暨人文发展为导向,致力建构一个崇尚人文价值与尊重生命、医学人文兼容并蓄的医学大学,强调“先学做人,再学当医师”.开设的医学人文课程非常有医学针对性,按核心能力要求整合医学人文核心课程,分为文化与社会、人际关系与沟通、医学伦理/法律三个主轴,贯穿于1年级～6年级的学习中,而且与专业课程学习紧密相联,教学方式多元、务实和潜移默化.其教育模式无疑为我国的医学人文教育改革带来全新的视野.     

美国的医学人文教育:历史与理论

大体上考察了美国医学人文教育的发展情况.首先,对医学人文研究加入到美国医学教育计划中的原因与方式进行考察.其次,对美国医学人文运动的历史进行考察,决定医学人文的诞生的原因,并讨论医学人文领域中的学者是如何定义"医学人文"的.最后,从理论视角对医学人文的目的与教育方法进行分析.     

医学、医学教育的本质与医学人文精神的培养

医学的本质属性是社会性和人文性.医学的终极价值是医学人文价值,医学教育的本质要求必须做好医学生人文精神的培养.医学教育改革的重点是如何加强和改进医学人文教育.医学人才培养的重点是增强医学人文精神的培育与养成.从新的视角加强医学人文教育是当代医学教育工作者的历史使命和重要责任.     

构筑立体网络式医学人文教育模式的若干思考

医学科学技术的发展与医疗卫生事业的进步日益凸显出对医学生加强医学人文素质培养的重要性,如何进行有效的医学人文教育成为当下医学教育改革的重要组成部分.本文从高等医药院校的学校教育的角度探讨加强医学人文教育的途径与方法.依据医学人文教育的内在特性提出构筑立体网络式学校医学人文教育的新模式,即从高等医药院校校园文化建设、医学专业课程教学、医学人文课程规划、专家学者讲座以及医学生社会实践等多侧面、多途径渗透医学人文教育,形成医学人文教育的“合力”,使医学生的学习环境与成长氛围等都浸润一定的医学人文因素,逐步使其成为既掌握当代医学科学技术又具有内在医学人文修养的全心全意为患者服务的优秀的卫生事业人才.     

纽约大学医学院文学、艺术与医学素材库建设及启示

介绍了纽约大学医学院文学、艺术与医学素材库的建设情况以及对我国高等医学院校人文教育的反思.从回顾文学、艺术与医学素材库的建设背景入手,阐述了素材库的具体内容,说明了素材库的实际应用情况以及纽约大学医学院人文教育现状.最后,阐述了医学素材库在课程设置、教学方式、师资建设方面对我国高等医学院校医学人文教学的启示.     

医学人文素质教育与小班化教学

中国医学人文教育正处于起步、探索阶段,课堂教学是主要渠道和途径,而目前各校的医学人文教育采取的大班课教学方式影响了教学效果.从医学人文教育的理念和教育规律出发,并借鉴他国的经验,小班化教学应是落实人文教育的实效性一个中心环节.     

以医学人文教育为载体加强人文医学执业技能培养

人文医学执业技能的培养必须以医学人文精神为核心;以医学人文教育为载体.要结合医学人文教育的目标和内容;建立理论与实践相结合的人文医学执业技能教育模块;结合医学人文教育的方法和途径;加强人文医学执业技能培养的连续性和终身性;结合医学人文教育的具体要求完善服务基层卫生保健的人文医学执业技能培养体系.     

临床医师医学人文认知缺失与教育重构

临床医师在实践中医学人文理念存在以下一些问题:医学人文理念的认知存在偏差、医学人文教育与临床实践脱节、患者对临床医师人文素质的认同度较低等问题。反映出临床医师医学人文素质薄弱和缺失,如缺乏医者仁心的人文理念、哲学辨证思维、综合医学人文素养、心理沟通艺术、法律意识。因此,必须创新性重构临床医师医学人文教育模式,完善临床医学人文执业技能培训,实行医学人文教育全程化培训,完善医学人文教育的考核评价体系,提高临床医师为患者提供人性化医疗服务的水平。     

扬弃与超越——医学人文教育的重新审视与思考

目前,医学人文教育依然存在诸多问题。通过对医学人文教育现状的审视,追根溯源,重新认识人文教育的内涵,并就认识取向、课程体系、教学模式、评价方法、专业教育与人文教育的关系等方面的障碍或弊端提出扬弃与改革措施。     

Hobnobbing with the Nonexistent

Recent discussions of Geach sentences by Braun and Salmon are reprised. It is shown that the intractability of providing semantics for Geach sentences (using standard logical tools) is due to the assumption that quantifiers are ontologically committing. Representing the content of these statements is easy using neutral quantifiers. An important concern is consistent identity conditions for nonreferring terms. It may be thought that Meinongian-object approaches handle this better than Azzouni's no-objects-in-any-sense-at-all approach. This is shown to be false. How our truth-inducing practices determine truth values for empty-term statements is indicated—in particular, it is argued that our identification and distinguishing practices with “fictional entities” are parasitic on our practices with entities we take to be real. Examples from Austin—white dots on the horizon and specks—are among the test cases for the views developed here.     

Identification with the victim

Identification with the victim is a sadomasochistic compromise formation which defends against feared or forbidden destructive-libidinal wishes as it simultaneously gratifies and punishes one for having such wishes. The process involves doing to oneself what one would do to others (or, alternately, inviting or letting others do to oneself what one would do to them). People with certain symptomatic and characterologic traits seem especially prone to this. It is hypothesized, however, that identification with the victim is an essential component of all masochism, including the normal masochism of normal superegos, and is therefore ubiquitous.     

Free-associating with the bodymind

Abstract

The history of attitudes toward Freud's adoption of free-associative discourse, as well as toward the significance of the clinical significance of the free-associative method, is critically reviewed. It is argued that, if one takes the re-inviting of repressed contents back into self-consciousness to be the defining process of psychoanalysis as a discipline (distinguishing it even from those psychotherapies that are based on psychoanalytic models of the mind), then free-associating is indeed the sine qua non of the psychoanalysis process. It is further suggested that whereas Freud's notion of libidinality radically subverts Cartesian dualism, our thinking about the significance of free-associative discourse has too frequently lapsed into the mistaken assumption that free-associating should only be about what “comes to mind.” In this context, a way of free-associating with the “bodymind” is described as an addendum to customary psychoanalytic practices. This augmented method remains faithful to Freud's practice of allowing the voice of sensuality to “join the conversation,” at the same time that its clinical implementation incorporates some of the wisdom concerning “breathwork” that comes from the yogic procedures for cultivating awareness.