古埃及医治心理疾病的方法透析

宗教文化是古埃及文明的重要组成部分,对古埃及心理医学产生了重要影响。为预防心理疾病,保障身心健康,古埃及人发明了一整套预防和医治心理疾病的方法。屏弃其中的迷信成分,这些疗法对于我们今天心理医学的发展、个人心态的调整与和谐社会的构建,仍有借鉴意义。     

古埃及宗教的发展历程

古埃及人是一个笃信宗教的多神崇拜的民族。法老政权在很大程度上是神权政治,王权神授,法老声称自己是代表神明对臣民进行统治的。文学中充满宗教的说教;艺术与建筑是宗教象征的一种表现;疾病的诊断和治疗广泛应用巫术和咒语;发展天文学是为了确定举行宗教仪式或献祭的正确时日     

你懂心理治疗吗

什么是心理治疗?所谓“心理治疗”,顾名思义,乃是运用心理学的原则与方法来医治病人所患的心理疾病。一个人可能所患的疾病很多。如果摔了一跤,发生骨折,所需要的是外科的治疗;细菌侵入身体,导致发烧、咳嗽或泄吐,需要的是内科的治疗,可能要服用抗生素;假如四肢瘫痪而不能行动,所需的是物     

介绍几种医治精神疾病的方法

目前西方国家普遍地用心理治疗方法来医治精神方面的疾病。其中有心理剧,“原始喊叫”,小组疗法,角色疗法,对话疗法,“敏感性训练”和在水池中自我思索。这些现代化的治疗方法对于医治精神疾病是很有成效的。下面简要地介绍几种治疗方法。心理分析心理分析是一种最困难的,费用最昂贵的,但也许又是最有效的方法。这种方法要求     

音乐治疗:寻找生命韵律的平衡与和谐

音乐治疗是运用音乐的旋律、节奏和意境来治疗疾病的疗法。旋律的刚劲与柔美、节奏与节拍的长短与轻重、速度的快与慢、力度的强与弱、音区的高与低等方面在治疗上表现为镇静、镇疼作用、降压作用、情绪调节作用等。在音乐治疗过程中,医疗人员运用适合病理的特定音乐刺激患者,使得患者的情绪得到相应的舒缓和平衡,使得患者的肌肉、心跳、呼吸等有积极良性的转化,缓解、医治患者生理或心理的疾病。     

解行相应

药店里的药材很多,都是用来医治疾病的。但却没有万能的药。有些药能医这种病,不能医那种病;有些药适合小孩子,而不适合中年人。病对待每个人是那样的“公道”。有病就要服药。藏经阁的佛经很多。有经、律、论三藏十二部。所有言论无非谈佛理,谈法门,都是医治众生疾病的。因此称赞佛陀为大医王,经论称为法宝。众生的根基不同,法门也有多种多样,通称八万四千法门。内中有了义的,也有不了义的。佛陀教导我们:要依了义,不依不了义。     

从新约圣经看健康牧者形象

<正>新约延续了旧约的教导,强调健康的生命来自于上帝。新约圣经中,耶稣论到健康,是以"蒙福"和"痊愈"为重心,福音书有关"拯救"的信息,是指身体得医治和灵魂得救赎1。福音书记载了耶稣不但拯救人的灵魂,也医治人身体的疾病,他应许赐人"更丰盛"的生命,可以理解为健康的圆满。因此,耶稣的救恩关乎全人的健康。不但如此,     

对医师必要时主动回避医疗服务的探讨

医学基础研究的深入开展和先进仪器设备的广泛应用 ,大大提高了对疾病的临床诊疗水平 ,然而 ,日益增长的医疗需求同落后的医疗服务能力之间的矛盾仍然是现阶段医疗服务工作的主要矛盾 ,临床实践使人们认识到以下两个不容忽视的问题 :其一 ,一名医师不可能治好所有的疾患 ,而有的医师能擅长医治某类疾患 ,以期达到最大限度地提高生命的生存质量或延长寿命 ;其二 ,绝大多数疾患经过尽早的治疗会得到良好的预后 ,但这些疾患也可能因某些医师不适当的处理而延误或加重病情 ,导致预后极差。鉴于此 ,为了提高临床工作中的疾病治疗效果 ,有必要对医…     

有病的人需要医生

<正>"耶稣对他们说:'无病的人用不着医生,有病的人才用得着。我来本不是召义人悔改,乃是召罪人悔改。'"俗语说"人吃五谷杂粮,没有不生病的",基督徒也会生病。教会祷告会代祷最多的事项,是为疾病祷告,礼拜后牧师接待信徒,百分之八十也是为疾病祷告。那么,基督徒有病该不该去医院?主耶稣当年传道时医治了许多疾病,今天的教会为何     

佛教的素食理念与现代生活方式

在现代社会,古老的佛教素食主张,开始进入人们的视野之中,影响着人们的生活方式、健康观念和生态道德。佛教认为,素食出健康。饮食的荤素与多少,都与人的健康有直接联系;有些疾病,是由荤食引起的,可以通过素食,得到预防和医治。这一饮食观念,符     

The Alchemical Osiris: From Ra to Radium

Historians have been revising the contribution made by alchemists to the Scientific Revolution, noting that alchemy was far more than a prelude to the development of modern chemistry. The present study reexamines alchemy's history, beginning with an unusual fifth-dynasty Egyptian painting located in the tomb of Queen Nefertari. The image shows two major male deities, Ra and Osiris, merged together forming a mysterium coniunctionis. This painting foretells a problem that still exists today: a disharmony in the balance between masculine and feminine principles. A review of relevant ancient Egyptian mythology and literature brings to light several new findings: First, mummification was an early preconscious form of alchemy that significantly pushes back the date of its origin. Secondly, Osiris and other prominent Egyptian gods eventually emerged as archetypes, and together with their respective myths, developed into alchemical recipes. And finally, the notion that alchemy “died” with the advent of Newtonian physics is not supported by major historical events in the 19th and 20th centuries. Modern science still stops short of including the feminine principle in its work. There are, however, signs of growing awareness of the problem, most notably in the Jung–Pauli conjecture, and subsequent interest in a more balanced approach in science, religion, and medicine. Nonetheless, as unprecedented challenges continue to threaten the modern world, retrieving ancient wisdom and integrating it into the corpus of contemporary science are needed now more than ever.     

试论“肝病传脾”的诊断及治疗思路

《金匮要略》中“肝病传脾”的思想,广泛应用于临床诊断与治疗,本文以脏腑经络辨证论治思想为依据,探讨中医诊断肝痛的思路：根据症状判断病位深浅,肝病见四肢疲乏为病轻、肝病见食不消化甚至不思饮食为病重。由此判断病情轻重,为临床提供治疗依据。     

阿拉伯国家饮食文化研究——埃及传统饮食中的历史与文化

埃及是四大文明古国之一,又是重要的阿拉伯国家,其伊斯兰传统饮食中蕴含着深厚的历史、宗教、人文和科学内涵。本文通过对有代表性的埃及传统伊斯兰饮食的研究,展现出其中历史和文化内涵,以及它对其他阿拉伯国家饮食的影响。     

从中国古代绘画考试想到一氧化氮(NO)的发现--对医学科研思路的认识

通过中国古代绘画考试与最新发现成果一氧化氮(NO)之间内在关系的比较,探讨医学科研思路方法学的意义,比较两者的思维方法和发现过程,绘画考试与发现成果一氧化氮(NO)之间从方法学上观察具有共通之处.科学研究中学术思想才是最重要的.     

Richard Popkin – A Personal Memoir

This article is an introduction to an ancient Egyptian text called The Tale of the Eloquent Peasant and an argument that it ought to be seen as a classic of political philosophy. After contextualizing the tale as part of a tradition of moral and political philosophy in ancient Egypt, I explore the methods by which the text defines the proper roles of political authority and contrast its approach to justifying political authority with the argument from the state of nature so common in modern Western political philosophy. I claim that the tale's argument from dysfunction anticipates the move in contemporary Western political philosophy towards privileging non-ideal over ideal theory. I discuss challenges in translating the key term in the tale – ma'at – in light of the fact that it can be taken to mean ‘justice’ and/or ‘truth’. Finally, I discuss how the irony at the heart of its narrative can lead us to interpret the tale as having either conservative or revolutionary implications for the political system it depicts.     

Neither Mereology nor Magic,but Teleology

Contemporary theories of universals have two things in common: first, they are unable to account for necessary connections between universals that form a structure. Second, they leave teleology out of their accounts of instantiation. These facts are not unrelated; the reason why contemporary theories have such trouble is they neglect the ancient idea that universals are ends at which nature aims. If we want a working theory of universals, however, we must return to this idea. Despite its unpopularity among realists, teleology is not a disposable eccentricity, and its dismissal is not an improvement on ancient views.     

Bodies in Skin: A philosophical and Theological Approach to Genetic Skin Diseases

This contribution evolved from my work in a European network and is dedicated to the rare genetic skin diseases. To gain a deeper knowledge about the question, what it means to suffer from a genetic skin disease, I have discussed the concepts of skin in philosophical and theological anthropology. Presuming that ancient interpretations of skin diseases (moral and cultical impurity) are still relevant today, feminist Christian theology shows the ways of deconstructing stigmatizing paradigma by using the body as a hermeneutic category. Skin becomes the “open borderline” of the human being, pointing out both the social vulnerability and the transcendent capacity of the human person.     

Contextual Citizenship in Modern Islamic Thought

This paper examines the concept of citizenship in Egyptian Islamic thought. It focuses on a group of intellectuals referred to as the ‘New Islamists’, who have articulated a kind of Islamic citizenship which would include non-Muslim minorities. In contrast to many Islamists, these thinkers do not advocate reviving the dhimma as a model for the treatment of non-Muslims within an Islamic state. The paper looks at the methods and arguments used for justifying citizenship within the Islamic ideological framework. It compares this conception of citizenship with Western assumptions and shows that there are a number of divergences. However, it also questions the efficacy of simply judging citizenship in Islamic thought through this lens. It asks whether a more constructive question is whether Egyptian Islamists have been able to articulate a conception of citizenship that has evolved ‘contextually’, taking into account Egyptian social, moral, and political culture.     

Unifying diseases from a genetic point of view: the example of the genetic theory of infectious diseases

In the contemporary biomedical literature, every disease is considered genetic. This extension of the concept of genetic disease is usually interpreted either in a trivial or genocentrist sense, but it is never taken seriously as the expression of a genetic theory of disease. However, a group of French researchers defend the idea of a genetic theory of infectious diseases. By identifying four common genetic mechanisms (Mendelian predisposition to multiple infections, Mendelian predisposition to one infection, and major gene and polygenic predispositions), they attempt to unify infectious diseases from a genetic point of view. In this article, I analyze this explicit example of a genetic theory, which relies on mechanisms and is applied only to a specific category of diseases, what we call “a regional genetic theory.” I have three aims: to prove that a genetic theory of disease can be devoid of genocentrism, to consider the possibility of a genetic theory applied to every disease, and to introduce two hypotheses about the form that such a genetic theory could take by distinguishing between a genetic theory of diseases and a genetic theory of Disease. Finally, I suggest that network medicine could be an interesting framework for a genetic theory of Disease.