医学整合理念与消化性溃疡防治

由于疾病的复杂性，一种疾病往往需要多个科室的协同诊治，同时，随着疾病谱、死亡谱及医学模式的变化，单纯的临床医学已无法适应当前医疗卫生的需要，因此，医学整合已经成为大势所趋。目前涉及到临床医学的整合主要有以下几种方式：第一，是临床医学与预防医学、公共卫生的整合。由于慢性病已成为威胁人类身体健康的主要疾病，慢性病的死亡人数猛增，如何控制慢性病已成为全球共同关注的问题。多年的实践证明，     

医学的转型与医学整合

防控慢性病迫切需要医学的转型.当代医学需要实现的转型是全面的,其中包括医学目标、医学观、医学方法学、医学服务手段和服务体制的转型;实现医学转型的关键是推进医学整合,而以临床医学的整合及临床医学与预防医学的整合最为重要和迫切.     

临床医学整合：中心化整合关键在于观念转变

医学转型的实质是推进医学的整合,微观层面以临床医学的整合为核心部分,宏观上则以临床医学与预防医学的整合为核心。在诸多整合之中,以临床医学的整合最为迫切,它是整个医学整合过程中的基础和开端。当前进行的临床中心化整合似乎已成为一种主导的趋势,然而,如何进行中心化整合却仍然存在诸多问题需要探讨,某些医院对专科化的热衷和偏爱更令人担忧,医学资本的诱惑也是当今临床整合的一道障碍,因此,医学整合任重而道远,不仅需要医学形式上的重组,更需要有观念上的根本转变。     

医学整合:公共卫生教育发展的方向

医学整合是我国公共卫生发展的战略方向,也是公共卫生教育发展的方向.我国公共卫生教育在医学整合存在诸多不利因素,需要与基础医学和临床医学教育整合,与健康教育和健康促进整合,与公共卫生实践整合,培养具有整合医学知识、素质和能力的公共卫生人才.     

医学的整合与全科医学

大量慢性非传染性疾病的处置涉及许多医学分科,还涉及心理、社会学科.临床医学应重视预防,医学要与人文精神结合.全科医学是整合了生物医学、行为科学和社会学科的医学分科,全科医学不强调分科而强调以人为本.应重视其对医学其他分科的启迪作用.     

医学整合:专科与综合医疗小组结合模式的探索

生物医学在推动人类健康的道路上出现的专科化弊端日益显著。整合医学以将医学各领域的知识理论和各专科的实践经验加以整合,使医学更加适合人体健康和疾病治疗的优势,受到人们关注。但由于整合医学缺乏具体操作模式等困难,发展缓慢。对比分析以上两种医疗模式后提出专科化医学与综合医疗小组相结合的具体医疗模式,该模式具有减少漏诊、误诊率,减少医患纠纷,保证医学发展,控制医疗费用等优势。由于我国慢性病人群增多,医患矛盾激化,人们对于卫生资源的需求增加,这种新模式是未来医疗模式的发展方向。     

中国人口健康转型与医学整合

当前中国处于人口健康转型阶段,慢性病主要危险因素处于失控状况,潜在危险日益严重,疾病的直接、间接负担呈明显的加速趋势,健康形式不容乐观。推进医疗、预防、保健的整合,从保健政策上支持医学整合,是控制危险因素,遏止、扭转和减少慢性病的蔓延非常关键性的措施。     

综合医院开展临床预防服务的可行性

临床预防服务是预防医学的重要组成部分,也是临床医学的重要内容.鉴于慢性非传染性疾病对社会、家庭及个人的负担越来越重,在各级医院尤其综合医院开展临床预防服务,对预防慢性病的发生、发展,降低死亡率、减轻社会、家庭负担,将起到事半功倍的作用,产生深远影响.     

现代医学整合的模式与方向分析

整合医学就是按照医学发展中出现的整体化趋势,对各方面的医学知识、学科和资源,根据最佳效益发挥的要求,进行重新组合和协调。现代医学的整合需要从临床医学与预防医学、人文医学与生物医学、临床医学与基础医学、传统医学与现代医学、器官医学和整体医学、社会保障与临床实际等多方面进行整合。通过单元思维向多元思维的提升,从而构建更为全面、更为系统、更为科学、更符合自然规律、更适合人类健康维护和疾病诊断、治疗和预防的新的医学知识体系。     

临床医学与预防医学课程的有机整合——临床医学专业《预防医学》课程教学改革的初步探讨

对我国不同地域5所高等医学院校师生和附属医院的临床医师进行问卷调查,掌握我国现行临床医学专业预防医学教育现状及存在的主要问题,分析临床与预防医学课程整合在临床医学专业《预防医学》课程教学改革中的作用与意义,论证其对医学生建立"以健康为中心、预防重于治疗、防治结合"理念、医学院校构建"以健康为中心"的临床医学人才培养模式和临床医师实施健康管理的作用与影响,探讨临床医学专业《预防医学》课程教学改革模式,并提出临床与预防医学课程整合改革的一些初步构想。     

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.