健康与疾病的划界：困境与出路

简单回顾了医学对健康和疾病的认识与划界,重点分析了生物医学模式的划界标准、前提,以及它在医学认识与实践中面临的困境。在此基础上,探讨了19世纪以来医疗界走出困境的主要路径。     

异质性与科学划界─—L.劳丹的划界理论

在一篇题为《划界问题的消亡》的文章中，劳丹说：“习惯上被视为科学活动和科学信念的内容都具有认识异质性（epistemichetero－geneity），这种异质性提醒我们注意，寻求划界标准的认识形式可能是无效的。经过详细分析，看来不存在一个认识常量。…划界问题——被波普尔称为‘认识论中心问题’的那一问题是虚假的，因为它预设了这一常量的存在。”①劳丹是循着以下思路得出上述结论的。首先，他设立了关于科学划界的三个元标准。然后他检查了新老划界主义传统，发现无一划界方案满足元标准。最后他才形成了异质性概念科学观。不难看出，此…     

科学划界:"猴子审判"案例分析

自上个世纪后期以来,20世纪哲学四大主题之一的科学划界研究陷入了进退两难的境地。该文从科学划界的视角出发,分析了科学家和创世论者在“猴子审判”这一著名案件中的辩护与反驳,揭示了特定的社会、文化和政治因素对科学划界标准的影响,并且指出在现实社会中研究有关的科学争论,从研究科学精英的科学观转向研究社会公众的科学观,可能是有助于摆脱这一困境的努力方向。     

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.     

科学的划界与医学：—一论在医学中坚持科学精神

这里所论的科学划界标准是就自然科学而言的，区分科学与非科学最重要的标准是它的可检验性和可重复性。科学的这个划界标准今天并未过时，医学和一般自然科学相比有其特点，但其为实验科学的医学也应坚持这个标准。     

科学划界与中医

科学划界就是在科学与非科学之间作出区分,依据科学划界的逻辑主义的绝对标准、历史主义的相对标准以及重建划界的多元标准,中医不晃科学,但中医也不是伪科学,而是一门实用的技艺,因此中医科学化、现代化及中西医结合的提法有待于进一步商榷。我们反对把中医伪科学化,中医的出路只有一条,那就是融入现代医学的发展之中,为医学的发展而奉出自己的经验和思路。     

当代医学现象与本质的分离

人是什么?人性是什么?身心生命的价值意义何在?医学目的何在?医学人文深层困境何在?从哲学视角剖析,人的多维结构与复杂性,指出现实困境的深层根源,提出走出困境的对策,特别对人性需要滋养、医学人文文化土壤建设的改善对策予以阐述.     

临床医生要理解与实践医学的目的

针对医疗进入市场后,一些临床医生对医学的特征与属性认识不足,医学的行为与目的产生矛盾,提出了医生的人文精神就体现在医疗过程的言行之中.在中国目前的卫生状况下,实现医学的目的,医生们可以有所作为,有所贡献.     

重访、拼图与激生——“做中国哲学”的“手筋”

<正>自其作为一个学术领域诞生开始，中国哲学就一直在划界:哲学在中国，抑或中国的哲学?“照着讲”的译介工作与历史叙述，抑或“接着讲”的思想探索与理论建构?划界的尝试凸显了中国哲学的三重理论困境:其一，哲学反思被预设了的“普遍性”与中国的哲学的“中国性”之间的张力;其二，在中国传统的思想世界与精神生活中抽绎出哲学性并加以申发的哲学史，与面向当下的、基于中国经验的哲学探索之间的牵扯;其三，西方哲学的汉语化与中国思想的哲学化之间的双重他者性。     

21世纪新的医学目标与高等医学教育改革

面对21世纪社会发展和卫生保健系统的新困境,传统的医学目标遇到很多挑战,现代医学的目标已经形成新的目标.医学教育改革必须适应新的医学目标,以培养高素质医学人才.     

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.     

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.     

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.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

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.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.