用哲学思维引领肝癌的现代治疗理念

肝癌的现代治疗原则已从单一的外科手术切除发展为多学科参与、多技术应用、多阶段序贯的综合治疗.但是,这一理念还远没有成为肝癌-临床实践中一以贯之的追求.相关学科之间缺乏经常性的、实质性的、富有成效的合作.其深层次的原因.是医师们专业越来越细化.仅仅从各自专业的视角看肝癌,缺乏哲学层面的深度思考.本文分别从医学本质、肝脏在人体中的定位、肝癌发生发展机制、肝癌的生物学和病理特点四个方面分析了肝癌治疗应有的人文取向、根本原则、现代理念和方式取舍,为进一步提升肝癌疗效提供思维方法上的参考.     

高校美术专业油画作业的存放问题浅谈

油画专业的作业,体积大,数量多,需要占据大量的空间,所以大部分高校由于种种原因,对待油画专业学生作业的处理方式多比较随意,对其存储与利用不够重视,缺乏明确的作业管理规范,缺乏对作业的正确认识。本文从建设良好的作业存放室以及储存设施等方面,提出相关的建议。     

从微创到肝移植巨创治疗肝癌的辩证思维

肝癌和患者机体是矛盾的对立统一体,要从全身总体的角度去看“肝癌”这一局部病变的问题。针对不同的肝癌患者、肝癌患者不同的发展时期,要辩证地选择和运用现有的“从微创到肝移植巨创”治疗肝癌的诸多方法,以减少、减轻或彻底解除肝癌对患者的伤害和痛苦。     

肝癌的个体化治疗策略

肝细胞癌（肝癌）治疗手段已较10年前有较大变化,但国内尚缺乏较为统一的治疗指南。制定治疗指南的工作需以生存为主要评价指标,并采用临床病理指标或生物学指标将患者分类,然后比较各种治疗方案对该类患者生存的影响。     

中医药治疗慢性萎缩性胃炎的“困惑”及其对策的研讨

本文就中医治疗慢性萎缩性胃炎现状中存在的“困惑”,从治则缺乏主导方向、治法方药的不稳定性和疗效缺乏“共识性”、诊治方案、疗效评价缺乏准确性以及缺少具有代表性主次的方药等多个角度进行了研讨,认为上述因素是中医治疗慢性萎缩性胃炎优势难以得到广泛应用和推广的重要原因之一;并提出了解决中医药治疗慢性萎缩性胃炎“困惑”的思路与对策.     

肝癌综合治疗的发展与展望

原发性肝癌是我国最常见的恶性肿瘤之一,预后较差,病死率较高。经过多年的探索与努力,人们利用辩证思维的方法,在总结了各种治疗方法的优、缺点后,取长补短兴起了肝癌的综合治疗。包括手术治疗、化疗、放疗、导向治疗、局部治疗、中医治疗、免疫治疗、基因治疗的综合治疗,成为进一步提高肝癌疗效的新途径。     

我国肢体残疾病人矫形治疗的现状分析

我国肢体残疾病人的发病率、病种分类、病情特点、医疗需求的实际情况如何?矫形外科医生队伍的建设与学术研究现状怎样?众多的肢体残疾者是否得到正确的矫形外科治疗?骨科学术界缺乏这样的分析。作者实施了2万多例各种肢体残疾的矫形手术,对其中16678例病人进行了统计分析,结果发现,近10余年来我国大医院进入以市场为主导的发展阶段,外科治疗下肢畸形与残疾的矫形外科专业,由于缺乏强大的市场推动、治疗过程较复杂等原因,而被忽视。我国矫形外科医师严重缺乏,某些下肢残缺的矫形手术治疗甚至人才断档。从而出现数以百万计的各种肢体残疾病人,因为缺少经济能力和矫形外科医师,没有得到正确的矫形外科治疗。作者分析了我国肢体残疾病人的发生率、病种、病情特点、年龄分布、经济状况和医疗需求,提出了解决这一问题的对策和建议     

当前中国助产土面临的困境与挑战

针对目前助产工作中出现的诸多困惑,透过现象深入思考,认为这些现象发生的原因是有关部门和管理组织对助产士工作认识模糊、内涵理解不深。助产被医疗和护理两极边缘化,简单地从属于普通护理;行业缺乏有力监督,专业缺乏特色,专业体系、继续教育缺失。     

我国肢体残疾病人矫形治疗的现状分析

我国肢体残疾病人的发病率、病种分类、病情特点、医疗需求的实际情况如何?矫形外科医生队伍的建设与学术研究现状怎样?众多的肢体残疾者是否得到正确的矫形外科治疗?骨科学术界缺乏这样的分析.作者实施了2万多例各种肢体残疾的矫形手术,对其中16678例病人进行了统计分析,结果发现,近10余年来我国大医院进入以市场为主导的发展阶段,外科治疗下肢畸形与残疾的矫形外科专业,由于缺乏强大的市场推动、治疗过程较复杂等原因,而被忽视.我国矫形外科医师严重缺乏,某些下肢残缺的矫形手术治疗甚至人才断档.从而出现数以百万计的各种肢体残痰病人,因为缺少经济能力和矫形外科医师,没有得到正确的矫形外科治疗.作者分析了我国肢体残疾病人的发生率、病种、病情特点、年龄分布、经济状况和医疗需求,提出了解决这一问题的对策和建议     

人类学与中国伊斯兰教研究田野反思

<正>人类学对中国伊斯兰教的研究可归入宗教人类学或民族宗教学的跨学科范畴,学界很少从学科上进行过总结和反思,因此对田野和研究作品中存在的诸多问题也多置之不顾。许多初涉中国伊斯兰教研究的人类学、宗教学、民族学和社会学的从业者,多在了解了片段性的民族风俗习惯后即匆匆进入田野,缺乏基本的人类学和伊斯兰教知识体系,这样的研究与人类学提倡"深描"的专业要求相去甚远。因此,从田野工作方面进行反思,许多研究作品都存在欠缺,甚至存在缺乏田野常识、伦理和真实性等问题。     

胃肠肿瘤过度治疗的成因与对策

尽管现代胃肠肿瘤的治疗效果得到了极大的提高,但过度治疗现象仍普遍存在。临床医生缺乏整体观念,过度关注“瘤体”本身;医患双方“宁左勿右”的心理现象以及经济利益驱动是过度治疗存在的根本原因。外科手术和综合治疗的过度化导致医疗资源的浪费和患者生活质量低下。只有以循证医学的原则指导和规范肿瘤治疗;建立正确的临床决策分析模式;更新观念,坚持个体化综合治疗;加强综合治理,才能使胃肠肿瘤治疗走上健康发展的道路。     

Discourse on medicine: meditative and calculative approaches to ethics from an international perspective

Heidegger’s two modes of thinking, calculative and meditative, were used as the thematic basis for this qualitative study of physicians from seven countries (Canada, China, India, Ireland, Japan, Korea, & Thailand). Focus groups were conducted in each country with 69 physicians who cared for the elderly. Results suggest that physicians perceived ethical issues primarily through the lens of calculative thinking (76%) with emphasis on economic concerns. Meditative responses represented 24% of the statements and were mostly generated by Canadian physicians whose patients typically were not faced with economic barriers to treatment due to Canada’s universal health care system.     

The physician in the technological age

Translator's summary and notes: Karl Jaspers (1883–1969) argues that modern advances in the natural sciences and in technology have exerted transforming influence on the art of clinical medicine and on its ancient Hippocratic ideal, even though Plato's classical argument about slave physicians and free physicians retains essential relevance for the physician of today. Medicine should be rooted not only in science and technology, but in the humanity of the physician as well. Jaspers thus shows how, within the mind of every medical person, the researcher contests with the physician and the technician with the humanist. Jaspers therefore opposes all modern tendencies that regard men as abstractions. As a creative existentialist influenced by Kierkegaard, Nietzsche, and Husserl, he reasons that clinical medicine should always treat patients as irreducable individuals, and his thinking on psychotherapy argues for a realm of interiority, freedom, intelligibility, and existential communication that transcends the reach of the causal thinking of natural science. This essay, written in 1959, reflects Jaspers' lifelong preoccupation with the philosophical meaning of medicine (he received his MD degree in 1909) and the totality of the human person. It should significantly enhance our own comprehension of medical power, dangers, reasoning, and accomplishments. Key words have been added by the translator.     

Jung and Lévy-Bruhl

For his knowledge of 'primitive' peoples, C. G. Jung relied on the work of Lucien Lévy-Bruhl (1857-1939), a French philosopher who in mid-career became an armchair anthropologist. In a series of books from 1910 on, Lévy-Bruhl asserted that 'primitive' peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, 'primitives' harbour a mentality of their own. 'Primitive' thinking is both 'mystical' and 'prelogical'. By 'mystical', Lévy-Bruhl meant that 'primitive' peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By 'prelogical', Lévy-Bruhl meant that 'primitive' thinking is indifferent to contradictions. 'Primitive' peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy-Bruhl's depiction of the 'primitive' mind, even when Jung, unlike Lévy-Bruhl, journeyed to the field to see 'primitive' peoples firsthand. But Jung altered Lévy-Bruhl's conception of 'primitive' mentality in three key ways. First, he psychologized it. Whereas for Lévy-Bruhl 'primitive' thinking is to be explained sociologically, for Jung it is to be explained psychologically: 'primitive' peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized 'primitive' mentality. Whereas for Lévy-Bruhl 'primitive' thinking is ever more being replaced by modern thinking, for Jung 'primitive' thinking is the initial psychological state of all human beings. Third, Jung appreciated 'primitive' thinking. Whereas for Lévy-Bruhl 'primitive' thinking is false, for Jung it is true--once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy-Bruhl's conception of 'primitive' thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy-Bruhl meant by 'primitive' thinking.     

现代胸腔镜外科实践中的科学思维

现代胸腔镜外科的出现开创了胸外科的新纪元,大大推动了现代胸外科的发展.但现代胸腔镜外科的出现毕竟是一个新鲜事物,主动运用科学的思维方法有助于我们更好地掌握这门先进技术,更充分发挥它的作用.结合自己在现代胸腔镜外科实践中的体会,阐述自觉掌握、运用科学思维方法的重大意义.     

The resistances to psycho-analysis: an old devil in modern clothing?

This paper addresses the organizational resistance to psychoanalytic thinking within the public services. The paper begins with a look at Freud's proposal that resistance to psychoanalytic theory is provoked by his assertion that sexual impulses underlie much of human activity. The author suggests that similar unconscious resistance to psychoanalytic thinking is present in organizations today, but that which we in the modern world find more unacceptable than sex as such is to be confronted with our own essential vulnerability. It is argued that because psychoanalytic therapy makes us aware of the limits of our ability to control our emotional experience, it evokes resistance at the individual and organizational level. Therapies that promote mastery and control are more acceptable because they allow these defences to be maintained and sometimes reinforced. The consequences of this in terms of loss of creativity are explored.     

EVOLUTION, HUMAN VALUES AND RELIGIOUS EXPERIENCE: A PROCESS PERSPECTIVE

This essay sketches an interpretation of human experience utilizing the perspective of’ process philosophy. Beauty is a key notion, and emergent evolution is a central theme. The following topics are addressed: the emergence of modern evolutionary thinking and alternative responses to it; the nature of human nature in a process perspective; the place of humans in nature; the immanence of laws; emergent evolution on this planet; some implications of the hierarchy of nature for the interpretation of human life, human morality, and human values; and human religious experience.     

MODERN LIBERALISM AND PRIDE An Augustinian Perspective

In “Toward an Augustinian Liberalism,” Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early modern reflections on pride in politics reveals a deeper tension between Augustine and modern liberalism than Weithman's analysis acknowledges. This essay discusses this tension by focusing on Hobbes's account of pride and equality in the commonwealth, asking whether Hobbes can be understood as a thinker in the Augustinian political tradition. In order to provide a background on pride as a political vice, this essay contrasts Aristotelian magnanimity with Augustinian humility. Finally, Aquinas's attempt to reintroduce magnanimity into the Augustinian political tradition is considered as a more consistent development of Augustine's thought, thereby revealing more pointedly the tension between Augustine and modern liberalism. By way of conclusion, the possibility of deflating this tension is briefly addressed by considering Jean Bethke Elshtain's discussion of an Augustinian liberalism that does not rely upon a “secular” conception of human nature.     

THE COMPLEX NONLINEAR THINKING: EDGAR MORIN'S DEMAND OF A REFORM OF THINKING AND THE CONTRIBUTION OF SYNERGETICS

Main principles of the complex nonlinear thinking which are based on the notions of the modern theory of evolution and self-organization of complex systems called also synergetics are under discussion in this article. The principles are transdisciplinary, holistic, and oriented to a human being. The notions of system complexity, nonlinearity of evolution, creative chaos, space-time definiteness of structure-attractors of evolution, resonant influences, nonlinear and soft management are here of great importance. In this connection, a prominent contribution made to system analysis and to a necessary reform of education and thinking by Edgar Morin is considered.     

EVOLUTIONARY THEORY AND CHRISTIAN ETHICS: ARE THEY IN HARMONY?

Abstract. Does modern evolutionary theory (specifically Darwinism) pose a problem for the Christian's thinking about morality? It certainly poses threats for those who would argue that certain practices are wrong because they are “unnatural.” Liberal Christians can probably get around these questions. But at a deeper level, despite superficial similarities between its conclusions and the Love Commandment, Darwinism points to an essential relativism about morality, thereby striking at the very core of all Christian thought on moral behavior. Thus, those who are worried about the clash between science and religion have good reasons for their worries.