浅谈健康危险因素评价

健康危险因素评价是研究危险因素与慢性病发病及死亡之间的数量依存关系。进行健康危险评价对传播健康知识,提高社会对健康危险因素的认识,促使人们改变不良行为和生活方式,减少危险因素,提高健康水平和生活质量,具有重要意义。     

大连市健康体检成人甲状腺结节流行病学研究

本研究对2009年6月至2010年6月大连市成人健康体检10 357例.进行甲状腺结节的流行病学和危险因素分析.结果表明甲状腺结节的总体患病率为43.79%,男性和女性分别为37.75%和50.77%,女性患病率高于男性,且与年龄有非常明显的关系.另外,甲状腺结节的危险因素为不良的生活和工作方式,尤其是饮食习惯,不同性别其危险因素不尽相同.     

中国医改进程中的慢性病预防控制

目前慢性病及相关危险因素目前均呈快速上升趋势,对人民健康和社会经济发展带来严重影响。中国正在进行的医改将促进慢性病预防控制的策略有效实施,即建立国民健康委员会、政府买单提供以人群为基础的慢性病危险因素的防控,建立以健康保险支撑的,对病人和高危人群一体化管理的机制;建立综合监测系统,评价慢性病控制的效果。     

产后抑郁相关危险因素分析

本文通过分析引发产后抑郁的相关危险因素及其对健康的影响,为探索干预措施提供依据.危险因素重要性的分析显示"夫妻关系不佳"位居危险因素之首;产妇的性格特征和孕期心理状态是产后押郁发生的重要心理影响因素.因此,丈夫角色不容忽视,社会支持系统的建立意义重大,干预效果显著的因素应作为研究重点.     

A型人在常人以及心脑血管病患者中分布比例的比较研究

问题随着科学的进步,人的物质生活水平的提高和医疗技术,医学理论的进展,当今世界上威胁人的健康的疾病从烈性传染病转为心脑血管病和恶性肿瘤,这样,人们对这些疾病的研究工作也随之深入开展起来。尤其是对心脑血管疾病发病机制的探讨已有大量研究资料,其中冠心病的危险因素的研究最为引人注目。关于行为类型与冠心病关系的研究工作是由M.Fridman 和R.H.R θsenman 首先开     

慢性心力衰竭的早期识别及预防

慢性心力衰竭(心衰)的预防是全球范围急待解决的公众健康问题.以往的流行病学研究已经证明了心衰发生的危险因素及其标志性指标(既A期心衰).发现有心衰的高危因素的个体是心衰预防的关键步骤.高血压和冠心病是最常见的心衰危险因素,糖尿病、心脏瓣膜病、血脂异常及肾功能不全与心衰的危险性高度相关.但无论是有这些心衰危险因素的患者(A期)或已经有心脏结构异常但还无临床症状的患者(B期),还是已经发展为有临床症状的心衰患者(C期及D期),都可能被忽视而不能快速诊断及适当治疗.因此,提高公众关注心衰意识将有助于正确的诊断及治疗,提高患者对心衰指南的依从性,而且更重要的是重视易导致心衰的危险因素,从而指导治疗.     

大连市健康体检成人甲状腺结节流行病学研究

本研究对2009年6月至2010年6月大连市成人健康体检10 357例,进行甲状腺结节的流行病学和危险因素分析。结果表明甲状腺结节的总体患病率为43.79%,男性和女性分别为37.75%和50.77%,女性患病率高于男性,且与年龄有非常明显的关系。另外,甲状腺结节的危险因素为不良的生活和工作方式,尤其是饮食习惯,不同性...     

不良生活方式形成的原因探析

不良生活方式是慢性病的主要危险因素。生活方式应当既包括生活活动,又包括生产活动,是一种连续的行为。不良生活方式具有自创性、社会性、播散性和可改变性。健康生活方式具有主动性、高尚性、和谐性、适宜性和健康有利性。不良生活方式产生的原因主要有生活目的需求和动机的错位,人格缺陷,社会压力与从众心理,无知及社会的变迁等。     

健康行为改变理论述评

健康行为对个体身心健康的维护和促进、生活质量的提高具有非常重要的意义,健康行为改变理论可以有效地解释和预测个体健康行为的发生和改变.本文介绍并剖析了健康信念模式、保护动机理论、合理行动/计划行为理论和多阶段改变等四种以心理社会因素为基础的健康行为改变理论,并对这些理论的发展趋势做了展望.     

体外授精—胚胎移植后异位妊娠相关因素研究进展

近年来,随着体外授精一胚胎移植(IVF-ET)技术的蓬勃开展,IVF-ET后异位妊娠(EP)的发病率也随之升高.IVF-ET后EP发生的相关危险因素包括输卵管因素、子宫内膜异位症、授精方式、胚胎移植技术及控制性超排卵等,其中最主要的危险因素是由输卵管因素引起的输卵管功能紊乱.对具有以上危险因素的患者,在行IVF-ET治疗前,应尽量减少危险因素的影响,以提高临床妊娠率,并减少异位妊娠的发生率.本文就近年来对IVF-ET后EP发生的相关危险因素的研究作一综述.     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.