医患关系的博弈分析

医患关系是医疗中最基本最重要的关系,也是最复杂的人际关系,建立良好的医患关系是保证医疗工作顺利进行的必备条件.但是这种关系从开始就是有矛盾的,在信息不对称的情况下分析医患关系的博弈情况及其原因,发现医患关系的核心是信任,它为创造和谐医患关系提出对策,并能促进构建和谐医患关系.     

医患关系的博弈分析

医患关系是医疗中最基本最重要的关系,也是最复杂的人际关系,建立良好的医患关系是保证医疗工作顺利进行的必备条件。但是这种关系从开始就是有矛盾的,在信息不对称的情况下分析医患关系的博弈情况及其原因,发现医患关系的核心是信任,它为创造和谐医患关系提出对策,并能促进构建和谐医患关系。     

信息经济学视角下的医患信任关系重构

在医学诊疗过程中,医患双方存在着医疗信息分布和掌握的不对称,这种情况直接影响着医患信任的建立和患者对医疗效果的评价.从信息经济学视角提出了重构医患信任关系的建议.     

构建医患会话的合作原则

通过对门诊医患会话的现场调查,发现经典的合作原则并不完全适用于门诊医患会话。这是因为医患会话中医生和患者之间存在着信息和权势两方面的不对称。为了适应新型的医患关系,在经典合作原则的基础上构建了医患会话的合作原则,以期规范和指导现实的医患会话。     

“场域”视野下社交媒体对医患关系的重构

固有"场域"中的医患之间拥有信息不对称、"认知循环"差异明显以及"主体间性"丧失几个显著特征,导致医患关系失衡和紧张。兼具开放性和交互性的社交媒体的出现,重新构建了宏观社会语境,为医患双方的互动交流开辟了新的"场域"。社交媒体通过打破医患信息不对称的格局,加强健康信息传播力度,拓宽医患认知边界以及促使医患双方进行平等交流,为医患双方信任感的搭建提供新的契机,进而对失衡的医患权力关系进行重构,但社交媒体对医患关系的影响具有局限性,和谐医患关系的建构需要多方共同努力才能得以实现。     

势科学视野下和谐医患关系的构建

从势科学的视角来看,医患双方和谐关系的构建,需要实现双方在"信息、权利、金钱、情感"维度上的对称。纵观当前医患不和谐的局面,究其原因在于"对称性"破缺:医生和患者之间的沟通不"顺畅"造成信息不对称,医疗体制不健全导致医患双方权利不对称,信任缺乏造成的情感及金钱的不对称等,以至于出现医患冲突中的暴力事件等极端事件。需要通过制度设计的优化、法律的完善以及医疗人文环境的建设等举措,实现医患双方在各个维度上的"对称",实现势科学视野下医患双方的和谐共处。     

互联网对医患关系的影响研究

从互联网对医患之间信息不对称影响的视角,分析了互联网对患者、医生和医患关系的影响,发现互联网在一定程度上扭转了医患之间的信息不对称,相较于医生,互联网对患者的影响更大,信息赋权带来了角色改变,给医生带来了挑战,并对现有的医患关系产生影响,但并没有从根本上改变现有的医患关系结构。     

阐释学语境下的医患沟通--探寻理解之路

在信息不对称、医疗结果不确定的情况下,很多医疗纠纷是由于缺乏充分的沟通导致不信任和误解造成的.加强医患沟通是增进理解、减少误解、构建和谐医患关系的重要途径.结合阐释学提出的理解之"主体间性"、"视阅融合"、"效果历史"的观点,探寻医患沟通的理解之路并指出医患沟通的限度.     

阐释学语境下的医患沟通——探寻理解之路

在信息不对称、医疗结果不确定的情况下,很多医疗纠纷是由于缺乏充分的沟通导致不信任和误解造成的。加强医患沟通是增进理解、减少误解、构建和谐医患关系的重要途径。结合阐释学提出的理解之“主体间性”、“视阈融合”、“效果历史”的观点,探寻医患沟通的理解之路并指出医患沟通的限度。     

论信息不对称境遇下患者的诚信期待异化

当前我国医患危机境遇是一种价值选择困境,根源在于医患之间的信息不对称。历史经验与现实体验强化患者对医方的信任,患者在共同的诚信建构过程中变得懒惰,其行为本质上是患者医疗健康权利的非理性扩张,最终导致信息不对称境遇下患者诚信期待异化。反思患者自身的思维方式是消除诚信期待异化、重建医患诚信的必由之路。     

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.