处女膜修补术的思考

女性身上从来没有哪个组织器官像处女膜那样引起众多亘古常新的话题,给人类的命运上演生生死死、大喜大悲的闹剧.处女膜修补术(hymen repairment)于20世纪90年代在我国悄然兴起,目前已在各大城市日趋走红,引来各方面的是非毁誉.这确实是值得我们正确对待和思考,而由此引发的性道德及性教育问题更是不容小觑.     

婚检“检”破处女膜映射出的医学伦理问题

近年来婚检或妇检过程中“检”破未婚女性处女膜的现象屡屡发生,给未婚女性的身心带来巨大伤害,既侵犯了未婚女性的合法权益,又严重地损害了医学伦理声誉。医师在检查未婚妇女的生殖器官时除了要遵循普通的疾病诊断特别是体格检查过程中的伦理要求和妇科检查道德规范外,在婚检过程中还应当特别强调遵循自愿检查(知情同意)原则、尊重原则、不伤害(安全性)原则,履行谨慎检查、保护隐私等医学伦理义务,切实遵守婚前体格检查的技术规范,确保被检妇女的权益不受侵害。     

信仰需要见证

"在爱德中持守真理,在各方面长进,而归于那为元首的基督,本着他,全身都结构紧凑,借着各关节的互相补助,按照各肢体的功用,各尽其职,使身体不断增长,在爱德中将它建成立起来。"(弗4:15-16)     

残疾儿童家长亲职压力的特点及其与生活质量的关系:社会支持的中介作用

本研究旨在考查残疾儿童家长亲职压力的特点, 并探讨亲职压力、社会支持对生活质量的影响。使用《亲职压力指标简表》、《社会支持评定量表》和《世界卫生组织生活质量测定简表》(中文版)对孤独症、智力残疾、听力残疾、视力残疾以及脑瘫5种残疾类型儿童的369名家长进行问卷调查。结果发现:(1)残疾儿童家长亲职压力及其各维度在不同残疾儿童类型中差异显著, 孤独症儿童家长在总分及各维度中均最高, 听力残疾儿童家长均最低;(2)亲职压力各维度与社会支持各维度以及生活质量各维度均呈显著负相关, 社会支持各维度与生活质量各维度之间均呈显著正相关;(3)亲职压力与生活质量的典型相关分析表明两者的整体相关显著;(4)社会支持在亲职压力和生活质量间起部分中介作用。     

参加义工培训有感

青海省基督教两会成立以来,为了满足各州县基层教会教牧工作的需要,于1995年8月16日至9月20日在西宁市举办第4期义工培训班。来自各州、地、市、县及西宁附近各聚会堂、点的负责人。     

东西南北

英国各教派将在9月之前宣布成立各教派的协会,以此来取代原来的大英各教派协会,其中包括天主教人士,这还是第一次。按这一意义写成的共同报告题为“下一步就要各教派共同前进”已于元月底发表。该协会可望在1990年秋开始工作。菲律宾的主教们和企业家们,在2月初签署了一份致阿基诺夫人的声明,在声     

相似基督

"在爱德中持守真理,在各方面长进,而归于那为元首的基督,本着他,全身都结构紧凑,借着各关节的互相补助,按照各肢体的功用,各尽其职,使身体不断增长,在爱德中将它建立起来。"(弗4:15-16) 老高自小生长在穷乡僻壤,生性纯朴勤劳,后来为了谋生把家从乡下搬进城市,租到一所小房,既无     

路与树

路与树多数时候是不矛盾的。路在中央,树在两旁,各是各。树是路的陪护,路是树的伴侣。可有时,树与路就矛盾了。树是先到的,在这儿已经好     

新加坡华文教务委员会信仰讲座主题：教友与堂区牧灵理事会的关系

“今年初,我们新加坡教会已关注到堂区牧灵理事会的需要,在4、5月间,教区副主教致函给各堂区神父,说明新加坡教区将朝这方向努力与目的,又于6、7月间教区牧灵理事会推动组特别为全新各堂区本堂神父与牧灵组提供训练,协助各堂区建立牧灵理事会的架构,然后各堂区将于9月召开第一次堂区大会,为使在今年年底之前能成立堂区牧灵理事会”。萧永伦神父在信仰讲座中向参加者简略介绍新加坡教会如何逐步建设堂区牧灵理事会。     

大学生网络成瘾量表（修订版）的多元概化分析*

用多元概化理论考察大学生网络成瘾量表在大学生群体中应用的测量学性能。以随机测量模式的概化设计,针对1200名在校大学生进行问卷调查。结果显示双因子结构的相关程度在0.92以上,五因子结构的相关程度均在0.76~0.97间;整体量表的概化系数和可靠性指数均达到了0.94以上,而双因子结构各因子在0.90左右,五因子结构各因子均在0.74~0.85间。所以,整体量表及各因子在大学生群体中应用的信效度较高,可用作常模和标准参照测验;无论双因子还是五因子结构,CIAS-R各因子在分值比和项目数上,设计非常合理和完善。     

Substance,relation, and identity

One of the great insights of postmodern thought is that our understanding is perspectival, and that we have the perspectives we do because we have privileged one element of certain important binaries over others. Western civilization, or our understanding of it, is based upon our privileging of the male perspective over the female, the rich over the poor, and the white over the black. If that order were reversed and we privileged the perspective of those who had been marginalized, we would see things very differently. Traditional attempts to understand both our own identity and the identity of God all hinge on Aristotle’s privileging of substance over relation. The distinction between substance and relation is another important binary that has shaped Western Civilization. This paper looks at both human and divine identity by privileging relation over substance and considering identity from that marginalized perspective. Classic attempts to explain both our own identity and the identity of God all hinge on Aristotle’s privileging of substance over relation. Jesus, however, seems to privilege relation as a source of identity rather than substance. The social and behavioral sciences of the twentieth century also seem to indicate that human identity is based upon our relations with others rather than our own substance. Thus, contrary to Aristotle’s belief that substance (i.e., that which is independent of all else) is most real, perhaps relation is what is truly most real and the basis of both human and divine identity.     

Is Work Engagement Exhausting? The Longitudinal Relationship Between Work Engagement and Exhaustion Using Latent Growth Modeling

The relationship between exhaustion and work engagement has received considerable attention during the past decades. Although the theoretical proposition exists that work engagement may increase exhaustion over time, previous research has been mixed. Drawing on the transactional stress model and applying latent growth modeling, we aim to provide a more comprehensive picture of the work engagement–exhaustion relationship over time. In two longitudinal studies, with four measurement points each, we found consistent evidence that a higher initial work engagement related to increased exhaustion over time. Consistent with our hypotheses, a higher initial work engagement also related to less initial exhaustion, and increases in work engagement related to decreases in exhaustion over time. However, contrary to our expectations, a higher initial exhaustion related to elevated work engagement over time. In conclusion, our findings suggest that engaged employees are less exhausted but face a higher risk of exhaustion over time. At the same time, exhausted employees are less engaged, but they have the potential to become more so over time. The theoretical and practical implications of these findings will be discussed in this paper.     

Open your eyes and look harder! (An investigation into the idea of a responsible visual search)

In this paper, I explore and defend the idea that we have epistemic responsibilities with respect to our visual searches, responsibilities that are far more fine‐grained and interesting than the trivial responsibilities to keep our eyes open and “look hard.” In order to have such responsibilities, we must be able to exert fine‐grained and interesting forms of control over our visual searches. I present both an intuitive case and an empirical case for thinking that we do, in fact, have such forms of control over our visual searches. I then show how these forms of control can be used to aim the visual beliefs that result from our searches toward various epistemic goals.     

The ethics of belief: doxastic self-control and intellectual virtue

Most of the literature on doxastic voluntarism has concentrated on the question of the voluntariness of belief and the issue of how our actual or possible control of our beliefs bears on our justification for holding them and on how, in the light of this control, our intellectual character should be assessed. This paper largely concerns a related question on which less philosophical work has been done: the voluntariness of the grounding of belief and the bearing of various views about this matter on justification, knowledge, and intellectual virtue. In part, my concern is the nature and extent of our voluntary control over our responses to reasons for believing—or over what we take to be such reasons. This paper provides a partial account of such control and, on the basis of the account, will clarify the criteria for appraising intellectual virtue.     

Hume,a Scottish Locke? Comments on Terence Penelhum's Hume

Where Terence Penelhum sees a deep continuity between John Locke's theory of ideas and David Hume's theory of perceptions, I argue that the two philosophers disagree over some fundamental issues in the philosophy of mind. While Locke treats ideas as imagistic objects that we recognize as such by a special kind of inner consciousness, Hume thinks that we do not normally recognize the imagistic content of our perceptions, and instead unselfconsciously take ourselves to sense a shared public world. My disagreement with Penelhum over Hume's debt to Locke helps to explain our disagreement over the nature of Hume's scepticism.     

Reflections on hidden existential guilt

Abstract

Most personal, social and environmental stress results from our estrangement from nature's wise unconditional love within and about us. A new integrated ecology training program uniquely addresses this great challenge to the psychological community. Counseling students in natural areas over a thirty year period has produced ninety‐seven unique nature‐connecting activities that renew over forty‐nine inherent sensory fulfillments. These ecopsychology activities reduce our estrangement, its pain and adverse effects. Natural inborn feelings of love and understanding express themselves. They catalyze responsible relationships that fill the emotional voids which fuel our destructive habits, dependencies and abandonment feelings. They give natural areas added value as rejuvenators of our biological and spiritual integrity.     

Does gratitude always work? Ambivalence over emotional expression inhibits the beneficial effect of gratitude on well‐being

The psychological benefit of gratitude has been well demonstrated in previous studies. However, when we examined these studies closely, we found that the moderators were rarely investigated, suggesting that further work is needed to explore the boundaries of gratitude In this regard, the authors have proposed that ambivalence over emotional expression might be a potential moderator that would inhibit the beneficial effect of gratitude on well-being. Two studies were conducted to examine our hypothesis. Study 1 consisted of 353 Taiwanese college students who completed the Gratitude Questionnaire-Taiwan version (GQ-T), Ambivalence over Emotional Expression Questionnaire (AEQ), and one question about subjective happiness. We found that ambivalence over emotional expression significantly moderated the effect of gratitude on happiness. To validate our findings in Study 1, 233 Taiwanese college students were recruited for Study 2, and they completed the GQ-T, AEQ, subjective happiness short-form UCLA loneliness scale, as well as the Center for Epidemiological Studies Depression Scale (CES-D). Both studies demonstrated that ambivalence over emotional expression moderated the relationship between gratitude and well-being indexes. Simply stated, the authors found that across the two independent samples, among students who are high in ambivalence over emotional expression, the beneficial effect of gratitude on subjective happiness was inhibited. However, the moderating pattern for loneliness and depression was contrary to our expectations, indicating that high ambivalence over emotional expression does not inhibit gratitude. Possible explanations and implications for social relationships and emotional expression are discussed.     

饮酒在睡眠呼吸暂停低通气综合征患病率流行病学研究中的意义

了解饮酒对打鼾和睡眠呼吸暂停低通气综合征(SAHS)患病率的影响,为该病的防治提供依据。按照随机整群抽样法,对承德市双桥区部分30岁以上居民进行入户调查,共调查1168人,对部分2级及2级以上打鼾者进行整夜睡眠呼吸监测。结果显示饮酒与打鼾的关系密切;饮酒可以使不同性别人群打鼾的患病率升高;不同种类饮酒者打鼾的患病率有不同的差异。饮酒是打鼾和SAHS的独立危险因素,要防范打鼾和SAHS戒酒或减少饮酒量是非常重要的。     

The Family Throughout the Therapeutic Wilderness Process: Our Stories

This article explores the experiences of families that have sent struggling adolescents to therapeutic wilderness programs. We employ a modified case study approach, in which we, the participants, are also observers of the experiences of our entire families. The article begins by explaining what wilderness therapy is and offering an overview of research that has examined the effectiveness of therapeutic wilderness programs. We delineate the process of seeking, selecting and participating in wilderness therapy as well as the role of an educational consultant in facilitating this. We describe our experiences from (1) the time we realized and accepted that our children were struggling and suffering to (2) considering sending our children to wilderness therapy to (3) the stresses of the decision making process to (4) what the experience was like for us including participating in a parent workshop to (5) planning the next steps and discharge, and finally to (6) seeing and living the results over the next few years. Areas of growth and struggle are noted. Our children’s perspectives on our families’ development over time and the interactions among us are also discussed.