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回族的中医名流,多以疮疡外科见长,外科名医哈锐川便是疮疡外科领域中的佼佼者。
前人有言:“儒之门户分于宋,医之门户分于金元。”金元时期,曾出现过对后世产生巨大影响的金元四大家,寒凉派(也被称为“河问学派”)的创始人刘河间就诞生在河北省河问县。在这个飘满药香的地方,i891年,在一个回族家庭,诞生了一位日后享誉京城的著名疮疡外科大家——哈锐川。 相似文献
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印光的儒佛融合思想论 总被引:2,自引:0,他引:2
印光从本体与工夫上分析了儒佛之同异,认为儒佛体同而发挥工夫证到不同,如"五戒"与"五常"即是同,不同则在于做人准则、时空观和生死观上,在"孝"的问题上也有层次之分。因儒重日常人伦,佛重明心见性,印光坚持佛法本位论,提倡儒佛融合则双美,务求佛教所追求的出世信仰能水乳交融在儒学所推崇的入世言行中,以求教化人生、净化人心和有益社会的效果,出离生死之樊笼,通过儒佛思想的互补来落实人生的道德关怀,促成俗世礼义道德的重建,终以弥陀净土信仰作为终极关怀。 相似文献
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北宋著名学者、政治家张商英当理学兴起之时,回应欧阳修、二程的批佛言论,主张儒释道三教融合、鼎足而立,不可缺一。认为三教均有补于治世。一定程度地看到儒家治世思想之流弊,提倡以佛法、道书济儒教之穷。从他一再把儒学称之为"吾儒"、"吾教"而言,表明他在一定程度上还是以儒为主来调和儒佛、融合三教的。 相似文献
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段正元夫子的学理和一生经历表明,非内道外儒而不可承载化成天下之重任,儒行必基于内道,无内道则儒必伪.段夫子对后儒之批判,乃儒学思想史中非常重要之问题,特别值得中国思想界重视,加以反思,正本清源,以走出后儒造成之儒学思想误区. 相似文献
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荀子批判诸子及儒家之学术检讨 总被引:1,自引:0,他引:1
荀子因应战国后期思想界话语环境的变化,展开了批判先秦诸子之历史活动和思想主张的学术活动。这些活动主要有辟枉、解蔽、批儒等方面内容。荀子期望藉此彰显绍述孔子学统,尊孔隆礼,“净化”儒家理想人格,廓清儒学发展的道路和儒家门户。这种学术批评实践,排除了其他学派对儒学可能造成的非理性渗透和侵蚀,对秦以后儒学的发展起了一定的厘清方向的作用,并使其避免了其他先秦诸子之学的命运——退向边缘或走向消解。 相似文献
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荀子因应战国后期思想界话语环境的变化,展开了批判先秦诸子之历史活动和思想主张的学术活动。这些活动主要有辟枉、解蔽、批儒等方面内容。荀子期望藉此彰显绍述孔子学统,尊孔隆礼,“净化”儒家理想人格,廓清儒学发展的道路和儒家门户。这种学术批评实践,排除了其他学派对儒学可能造成的非理性渗透和侵蚀,对秦以后儒学的发展起了一定的厘清方向的作用,并使其避免了其他先秦诸子之学的命运──退向边缘或走向消解。 相似文献
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子夏之学基本特征是:在现实上表现为求成效的事务主义,在学术上表现为穷经的章句之学。这种特征可用小人儒名之而与君子儒相对,君子儒盖指"内及于性,外达于天"之儒,为思孟学派之特质,得孔子之道的正宗者。孔子之后,能绍述之者乃曾子,其后的子思与孟子俱依此而弘教。子夏与曾子并为孔子后期开坛授徒之弟子,但子夏德行存养上的"弱"使子夏之学沦为了小人儒,故其"内不能及于性,外不能达于道",而形上之道缺焉。子夏之儒的事务主义在后世为荀卿所继承,其流变为法家;而其章句之学在汉代则流为家法传经。二者俱远离孔子之道的真精神。 相似文献
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Bird SJ 《Science and engineering ethics》2010,16(4):693-696
"Responsible research" and "good science" are concepts with various meanings depending on one's perspective and assumptions. Fellow researchers, research participants, policy makers and the general public also have differing expectations of the benefits of research ranging from accurate and reliable data that extend the body of knowledge, to solutions to societal concerns. Unless these differing constituencies articulate their differing views they may fail to communicate and undermine the value of research to society. 相似文献
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Strong C 《Theoretical medicine and bioethics》1999,20(5):395-411
Casuistic methods of reasoning in medical ethics have been criticized by a number of authors. At least five main objections to casuistry have been put forward: (1) it requires a uniformity of views that is not present in contemporary pluralistic society; (2) it cannot achieve consensus on controversial issues; (3) it is unable to examine critically intuitions about cases; (4) it yields different conclusions about cases when alternative paradigms are chosen; and (5) it cannot articulate the grounds of its conclusions. Two main versions of casuistry have been put forward, and the responses to these objections depend in part on which version one is defending. Jonsen has advocated a version modeled on the approach to casuistry used by moral theologians in the 15th and 16th century, involving comparison of the case at hand with a single paradigm and a lineup of cases. The present author has advocated another version, drawn from experience with cases in clinical ethics, which involves comparing the case at hand with two or more paradigms. Four of the five objections are unsuccessful when directed against Jonsen'sapproach, and all of them are unsuccessful when directed against the approach involving comparison with two or more paradigms. 相似文献
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Lizza JP 《Theoretical medicine and bioethics》1999,20(5):439-453
This paper discusses how alternative concepts of personhood affect the definition of death. I argue that parties in the debate over the definition of death have employed different concepts of personhood, and thus have been talking past each other by proposing definitions of death for different kinds of things. In particular, I show how critics of the consciousness-related, neurological formation of death have relied on concepts of personhood that would be rejected by proponents of that formulation. These critics rest on treating persons as qualitative specifications of human organisms (Bernat, Culver, and Gert) or as identical to human organisms (Capron, Seifert, and Shewmon). Since advocates of the consciousness-related, neurological formulation of death are not committed to either of these views of personhood, these critics commit the fallacy of attacking a straw man. I then clarify the substantive concept of personhood (Boethius, Strawson, and Wiggins) that may be invoked in the consciousness-related, neurological formulation of death, and argue that, on this view and contra Bernat, Culver, and Gert, persons have always been the kind of thing that can literally die. I conclude by suggesting that the discussion of defining death needs to focus on which approach to personhood makes the most sense metaphysically and morally. 相似文献
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BRUCE JENNINGS 《Metaphilosophy》2009,40(3-4):425-437
Abstract: This essay examines the goals of care and the exercise of guardianship authority in the long-term care of persons with Alzheimer's disease and other forms of chronic, progressive dementia. It counters philosophical views that deny both agency and personhood to individuals with Alzheimer's on definitional or analytic conceptual grounds. It develops a specific conception of the quality of life and offers a critique of hedonic conceptions of quality of life and models of guardianship that are based on a hedonic legal standard of "best interests." As an alternative, it proposes a conception of quality of life based on the notions of "semantic agency" and "memorial personhood." 相似文献
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为了解武汉市老年护理医院患者主要病种、多发病种构成情况,以武汉市5家老年护理医院的病案统计数据为资料,运用帕累托图分析法对1236例出院患者的情况进行分析。武汉市老年护理医院患者中病种以心血管病、脑血管病、脑卒中后遗症、慢性支气管炎、糖尿病、肺气肿、骨折等疾病为主,其构成占到老年护理医院出院病例疾病构成的90%以上。 相似文献
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The widely used paradigm developed by Katz and Braly (1933) for the assessment of "stereotypes" has been criticized because of the ambiguity of the subject's task. In the present study, 2 alternate sets of instructions were used, attempting to make the subject's task more clearcut. Traits attributed to each of 5 ethnic groups were virtually identical to those given under the instructional format usually utilized in such studies. When subjects were asked to list the trait-attributions most commonly made by "others" in our society to each of the ethnic groups, responses concerning Negroes were considerably different from subjects' own attributions to Negroes. This own-others difference was not evident for the other 4 ethnic groups rated. Racial attitude was significantly related to attribution for 5 of the 17 traits attributed to blacks by over 10% of the subjects, when subjects were giving their own views. The degree to which a subject's attributions to Negroes agreed with those of the sample as a whole was not related to his racial attitude. However, the degree to which a subject's attributions to Negroes agreed with those seen as most commonly attributed by "others" in our society was positively related to racial prejudice. The implications of these findings for common conceptualizations of stereotype are discussed. 相似文献
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The paucity of literature addressing mental health issues concerning geriatric populations represents the perpetuation of ageist practices and beliefs in the field of marriage and family therapy. The purpose of this study was to assess whether client age and clinical training relate to the evaluation of couples who present for conjoint therapy. Written vignettes describing two couples, one older and one younger, who report issues involving the absence of sexual intimacy, increased frequency of arguments, and increased use of alcohol were evaluated by practicing marriage and family therapists, therapists-in-training, and individuals with no clinical background. It was hypothesized that respondents' views would vary in connection with the age of the couple and with the three levels of participant training. Results indicate that client age and participant training are associated with perceptions of individual and couple functioning. Our findings suggest that the relational and mental health concerns experienced by elder couples are not perceived as seriously as are identical concerns experienced by younger couples. Contrary to our expectations the observed differences between views of the two age conditions did not significantly differ between levels of participant training. Training and experience in marriage and family therapy may not significantly mitigate vulnerability to age-discrepant views. 相似文献
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Ethics and Nanotechnology: Views of Nanotechnology Researchers 总被引:1,自引:1,他引:0
Robert McGinn 《Nanoethics》2008,2(2):101-131
A study was conducted of nanotechnology (NT) researchers’ views about ethics in relation to their work. By means of a purpose-built
questionnaire, made available on the Internet, the study probed NT researchers’ general attitudes toward and beliefs about
ethics in relation to NT, as well as their views about specific NT-related ethical issues. The questionnaire attracted 1,037
respondents from 13 U.S. university-based NT research facilities. Responses to key questionnaire items are summarized and
noteworthy findings presented. For most respondents, the ethical responsibilities of NT researchers are not limited to those
related to safety and integrity in the laboratory. Most believe that NT researchers also have specific ethical responsibilities
to the society in which their research is done and likely to be applied. NT appears to be one of the first areas of contemporary
technoscientific activity in which a long-standing belief is being seriously challenged: the belief that society is solely
responsible for what happens when a researcher’s work, viewed as neutral and merely enabling, is applied in a particular social
context. Survey data reveal that most respondents strongly disagree with that paradigmatic belief. Finally, an index gauging
NT researcher sensitivity to ethics and ethical issues related to NT was constructed. A substantial majority of respondents
exhibited medium or high levels of sensitivity to ethics in relation to NT. Although most respondents view themselves as not
particularly well informed about ethics in relation to NT, a substantial majority are aware of and receptive to ethical issues
related to their work, and believe that these issues merit consideration by society and study by current and future NT practitioners.
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Robert McGinnEmail: |
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Sunwoo Hwang 《Heythrop Journal》2017,58(2):239-246
The Davidic covenant is the basis of the hope for a restoration of the Davidic kingdom in Chronicles. The Chronicler's retention of both the unconditionality and conditionality of the Davidic covenant does not mean that he was inconsistent; in my view, he views the two as complementary. The royal promise is conditional in the sense that the Davidic kings are disciplined and punished, and the kingdom ceases to exist when it does not meet the conditions set down by YHWH; it is unconditional in that YHWH's will never depart from the kingdom, as seen in 1 Chron. 17:13 where YHWH distinguishes his promise to David from his promise to Saul. Following this line of thought, the Chronicler yearns for further change in the postexilic temple‐centered society through a restoration of the lost kingdom by appealing to the Davidic covenant. The latter subtends the preservation of the Davidic kingdom in the preexilic period and a possible restoration in the postexilic period. 相似文献
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Moore J 《The Behavior analyst / MABA》2003,26(2):181-193
Traditional psychology is mentalistic in the sense that it appeals to inner causes in the explanation of behavior. Two examples of mentalism in traditional psychology are (a) dispositional attributions and (b) conventional treatments of intelligence. These examples may be linked to such pernicious social -isms as racism and sexism by noting that some individuals justify engaging in discriminatory conduct toward others by appealing to some deficient inner quality of those being discriminated against. This sort of mentalistic appeal ultimately prevents some members of our society from being integrated into society and from progressing down the path of social justice. Behavior analysis offers a constructional alternative to the mentalistic views of traditional psychology and allows our society as a whole to move down the path. 相似文献