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。     

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.     

The good Samaritan and scarce medical resources

The story of the good Samaritan is familiar to Christians as a model of caring compassion. Yet the story seems merely quaint and out of place in the context of modern health care, especially when we consider the problem of scarcity and the allocation of limited resources. Allen D. Verhey suggests specific ways in which the story of the good Samaritan can and must continue to shape Christian response when we consider the issue of limited access to health care, limited economic resources, and limited medical commodities.     

The practice of medical ethics: A structuralistic approach

Theoretical Medicine and Bioethics - Structuralist ethics is an alternative to utilitarianism and deontology. But it also incorporates these ethical approaches in a larger frame. Rule...     

Careers education in higher education: Principles and practice

It is argued that careers education represents a distinctive new approach in careers guidance within higher education. A detailed analysis is presented of American and British experiments to date, dividing them into three groups: unit courses leading to credit, courses not leading to credit, and intensive experiences. Attention is also paid to the need to integrate formal group work of these kinds with other formal and informal learning experiences. Finally, an attempt is made to identify some crucial dilemmas and issues which need to be addressed if careers education is to be structured into the British higher education system.     

Augustine and education in critical thinking

Augustine's concept of the deep self provides a basis for a complex and many‐faceted account of critical thinking. He uncovers the moral sources of thinking in the inner depths of the self and shows that critical thinking presupposes radical self‐reflection ready to face the truth about oneself. Self‐knowledge assumes transparency, consciousness of the corrupt desires and prejudices that distort one's thinking. Unresolved guilt endangers transparency and thereby makes it difficult to become aware of the vices distorting one's perspective on reality. That is why human beings need divine grace that gives them the courage to face their corruption.

For Augustine, the problem of critical thinking is part of a larger problem about how the human self and identity are formed, which factors influence the process, and how a person comes to know herself. Augustine writes an open account of his life in order to clarify this problem. His intention is to make sense of the nature of his self by thinking carefully who he is and how he became who he is.

Augustine seeks to find an answer to this question both philosophically and autobiographically, by analysing the factors that influenced the formation of his own identity and the development of his self‐knowledge and by reflecting philosophically on the nature of these influences. Reason is one essential part of the human soul. Since God has given reason to human beings, it must have a purpose. Augustine seeks to clarify this purpose by reflecting on fundamental epistemological questions: What is knowledge and where does it come from? What is the relationship of human reason to knowledge? How can one reach ultimate knowledge?

According to Augustine, human reason and perception have been formed to acquire knowledge about reality. If God had not made human reason and perception fitting for their task, knowledge would be completely unattainable. Since God has made human reason capable of acquiring reliable knowledge, reason has an important task in the spiritual development of human beings. It is especially useful when trying to make clear conceptual distinctions.

Reason does not, however, function independently of the will and the emotions. For reason to acquire a reliable grasp on reality and to understand things properly, the human heart must love the truth, the good and the right sufficiently to face its own prejudices and to gain self‐knowledge.

Critical thinking has, therefore, certain crucial preconditions, according to Augustine. The aim of this article is to clarify the structure of these preconditions. (1) In order to think critically, one has to distinguish between how reality appears to one and how it is in fact. (2) There is a close connection between willing and thinking, between one's deepest desires and one's view on reality. (3) One cannot distinguish reality from appearances unless one realizes how corrupt desires and prejudices distort one's perspective on reality. (4) In order to be able to face one's evil desires and become conscious of their distorting influence, one needs the courage to face one's depravity. Such a courage presupposes God's grace and his promise of forgiveness, since without divine grace human beings try to cover up the truth about themselves and remain unconscious of the distorting influence of their evil desires. (5) One needs a source of light that enlightens the deep recesses of the self and shows it in the true light but is yet external to the human being and independent of him. (6) This source of inner light has to be of a personal nature to provide the learner with the possibility of inner dialogue. Augustine assumes that God is the inner teacher of every human being. A crucial factor in the development of critical thinking is that one becomes more dialogically engaged with the inner teacher.     

Career-learning space: New-dots thinking for careers education

For more than 20 years, both careers education and guidance have drawn much of their rationale from the DOTS analysis which analyses practice for coverage of decision learning (D), opportunity awareness (O), transition learning (T), and self awareness (S). Its assumptions are rooted in theory, unifying the aims of careers education and careers guidance as enabling choice. More recent theory and practice engage a wider range of thinking: they acknowledge the complexity of contemporary career planning, and accommodate interactions which occur in the social and community life of the 'choosing person'. The practical implications are for more progressive career learning, in conditions which enable 'due process' to establish viable bases for both choice and change of mind. This thinking more sharply differentiates careers education from guidance, setting out a strong rationale for the former. It does not replace DOTS, but extends it into a new-DOTS re-conceptualisation termed 'career-learning space'. The effectiveness of career learning is determined by its transferable outcomes. New-DOTS thinking resonates with the conditions for transferable learning. There are possibilities here for building a strong consensus between practice, theory and policy.     

The rationality of science,critical thinking,and science education

This paper considers two philosophical problems and their relation to science education. The first involves the rationality of science; it is argued here that the traditional view, according to which science is rational because of its adherence to (a non-standard conception of) scientific method, successfully answers one central question concerning science's rationality. The second involves the aims of education; here it is argued that a fundamental educational aim is the fostering of rationality, or its educational cognate, critical thinking. The ramifications of these two philosophical theses for science education are then considered, and a science education which takes reasons in science as its fundamental feature is sketched.It is notwhat the man of science believes that distinguishes him, buthow andwhy he believes it. His beliefs are tentative, not dogmatic; they are based on evidence, not on authority or intuition (Russell 1945, p. 527).I believe ... that all teaching [in science] on the University level (and if possible below) should be training and encouragement in critical thinking (Popper 1970, pp. 52–53).This paper is mainly drawn from other publications. The first section is taken from my (1985); the second from (1988), Chapter 2; and the third from (1988), Chapter 6. Since what appears here are truncated versions of those discussions, I urge interested readers to look to those other works for fuller treatments of the issues here discussed.     

Critical thinking and reflective practice in counselling

Human Behaviour is Gouerned by Assumptions and Beliefs (What Argyris Calls ‘Theoryin-Use’), Yet Individuals Commonly Explain Their Behauiour in Terms of a (Different) ‘Espoused’ Theory. It is Suggested here that Reflective Practice in Counselling Can Only be Achieued by Counsellors Identifying Their Own Theories-in-Use Through a Process of Critical Thinking. The Task of Counselling in this Process is for the Counsellor to both Become a Critical Thinker and Enable His/her Client to Become One.     

The moral basis of Graeco-Roman medical practice

The physician in the Graeco-Roman world was primarily concerned with perfecting his skills and in establishing his craft as a legitimate profession. The “ethical” treatises in the Hippocratic corpus reflect this need for public acceptance; they stress medical etiquette rather than philanthropic ideals. Overall, philanthropy had no intrinsic connection with the pursuit of medicine. Such works as the Hippocratic oath, which attempt to introduce morality and humanism into the profession, are a rarity. However, as a result of the new morality brought on by Stoic philosophy and the mystery religions, we see medicine in late antiquity frequently identified with humanistic principles.     

Thinking styles and modes of thinking: implications for education and research

The author investigated the relationship of thinking styles to modes of thinking. Participants were 371 freshmen (aged 18 and 19) from the University of Hong Kong. Participants responded to the Thinking Styles Inventory (R. J. Sternnberg & R. K. Wagner, 1992) and the Style of Learning and Thinking (Youth Form; E. P. Torrance, B. McCarthy, & M. T. Kolesinski, 1988). A major finding was that creativity generating and complex thinking styles were significantly positively correlated with the holistic mode of thinking but significantly negatively correlated with the analytic mode of thinking. Thinking styles that denote the tendency to norm favoring and simplistic information processing were significantly positively correlated with the analytic mode of thinking and significantly negatively correlated with the holistic mode of thinking. In a preliminary conclusion, it appears that the thinking style construct overlaps the mode of thinking construct. Implications of this finding for teachers and researchers are delineated.     

Integrative approaches to couple therapy: implications for clinical practice and research

Although meta-analyses affirm that various treatments for couple distress produce statistically and clinically significant outcomes, research findings also indicate that a large percentage of couples fail to benefit or subsequently deteriorate following current therapies. Based on these findings, we advocate potential advantages of integrative approaches to couple therapy. We distinguish among assimilative, transtheoretical, and pluralistic approaches to integration and describe exemplars of each. Integrative approaches to couple therapy are compared to distillatory or common factors approaches emphasizing common elements of treatment components, therapist characteristics, and client or relationship attributes. We argue that clinical practice of integrative approaches to couple therapy requires conceptual and clinical decision-making skills transcending those of any one theoretical modality and emphasizing the selection, sequencing, and pacing of diverse interventions in a coherent manner. We conclude with implications of integrative couple-based treatments for future research.     

The essence of grounding

Synthese - I develop a reduction of grounding to essence. My approach is to think about the relation between grounding and essence on the model of a certain concept of existential dependence. I...