Knowledge,Authority and Identity: A Prolegomenon to an Epistemology of the Clinic

Disputes about theory in bioethics almost invariablyrevolve around different understandings of morality or practicalreasoning; I here suggest that the field would do well to becomemore explicitly contentious about knowledge, and start the taskof putting together a clinical epistemology. By way of providingsome motivation for such a discussion, I consider two cases ofresistance to shifts in clinical practice that are, by and large,not ethically controversial, highlighting how differentconceptions of epistemic authority may contribute to clinicians'unwillingness to adopt these changes, and sketching out someinitial suggestions for epistemic analysis of clinical practice.     

Pain,Care, and the Body: A Response to de Vignemont

Frédérique de Vignemont argues on the basis of several empirical counterexamples that Bain and Klein are wrong about the relationship between pain and bodily care. I argue that the force of the putative counterexamples is weak. Properly understood, the association between pain and care is preserved in a way that is consistent with both de Vignemont's own views and the empirical facts.     

重大自然灾害后快速心理危机干预

重大自然灾害后,使用心理危机干预的专业方法,利用心理危机快速反应专家服务组,给受灾者带来常规社会救援不能解决的紧急心理救护和进一步的心理援助,使不幸的人们在绝望中鼓起勇气、获得希望,并与他们一起共同度过人生中这段最艰难的时刻。面对灾难,危机干预是利国利民的重要事务,是政府对灾难后受灾人群进行人文关怀和构建和谐社会的直接体现。     

现代医疗回归人文关怀的路径——以京东中美医院为例

愈演愈烈的医疗纠纷带来了诸多值得研究的现实课题,也引发了医疗机构的许多深层次思考。在现代医疗呼唤人文关怀回归的背景下,京东中美医院以文化为路径,进行了一系列的有益尝试。以实录的形式记录了京东中美医院人文关怀的点滴细节,以期探求细节背后的文化根源。介绍了京东中美医院“人本、仁爱、公益”的文化理念和极具特色的医院行为文化,在医院发展过程中,重视医院文化的建设和发展,是让现代医疗回归人文关怀的有效路径。     

概念图对学生成绩和态度影响的元分析

这个元分析评论了学生利用概念图进行学习的实验研究.首先按照元分析的标准选择文章,从涉及3623名被试的26项研究中抽取27个独立效果量.不同年级水平的学生应用概念图学习科学、心理学和统计学等课程的内容.后测评估了知识的唤起和迁移.在不同的教学条件、教学情境和方法中,应用概念图策略都使得学生的成绩增加、学生对学习的态度变得更加积极肯定、降低了学生对学习的焦虑.平均效果量依据概念图的使用方法和对照组的特点而改变,不同的研究存在显著的异质.     

The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study

This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.     

Natural Disaster and Depression: A Prospective Investigation of Reactions to the 1993 Midwest Floods

A statewide sample of 1735 Iowa residents, approximately half of whom were victims of the 1993 Midwest Floods, participated in interviews 1 year prior to, and 30 to 90 days after, the disaster. Employing a rigorous methodology including both control-group comparisons and predisaster assessments, we performed a systematic evaluation of the disaster's impact. Overall, the disaster led to true but small rises in depressive symptoms and diagnoses 60–90 days postflood. The disaster–psychopathology effect was not moderated by predisaster depressive symptoms or diagnostically defined depression; rather, predisaster symptoms and diagnoses uniquely contributed to increases in postdisaster distress. However, increases in symptoms as a function of flood impact were slightly greater among respondents with the lowest incomes and among residents living in small rural communities, as opposed to on farms or in cities. Implications for individual- and community-level disaster response are discussed.     

Christian Affiliation,Christian Practice,and Attitudes to Religious Diversity: A Quantitative Analysis among 13- to 15-year-old Female Students in the UK

Within the context of the “Young People’s Attitudes to Religious Diversity” project at the Warwick Religions and Education Research Unit, this study examines the association between self-assigned Christian affiliation, self-reported Christian practice, and attitudes towards religious diversity among a sample of 5,748 13- to 15-year-old female students attending schools in England, Northern Ireland, Scotland, and Wales. The two hypotheses being tested are that, among female students, nominal Christians do not differ in their attitudes towards religious diversity from unaffiliated students and that church attendance leads to less tolerance of other religious groups. The data partly support the first hypothesis but not the second. Churchgoing Christian female students are more interested in and more tolerant of other religious groups. The data also draw attention to the perceived importance of religious education in schools for shaping views on religion and on religious diversity among unaffiliated students, nominal Christians, and practising Christians. Both the Christian churches and religious education in school seem to have an important part to play in nurturing a tolerant and inclusive religiously diverse society in the UK.     

长期照护服务筹资:国际经验和中国实践的启示

随着我国老龄化程度加剧,如何为失能老年人群体提供体面的、有尊严的晚年生活逐渐成为一项急需制度化解决的社会问题。其中,建立可持续发展的长期照护服务筹资体系是解决该问题的关键因素之一。然而,目前国内外关于长期照护服务筹资体系的研究仍然有待完善。鉴于此,评述了目前国际上的主要长期照护服务筹资模式及其优劣势,总结了我国中央和地方层面长期照护筹资方式和举措。在此基础上,进一步讨论了国内外实践经验对我国发展完善长期照护服务筹资体系的启示。     

God,Mixed Modes,and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy

The goal of this paper is to explicate the theological and epistemological elements of John Locke's moral philosophy as presented in the ‘Essay Concerning Human Understanding’ and ‘The Reasonableness of Christianity’. Many detractors hold that Locke's moral philosophy is internally inconsistent due to his seeming commitment to both the intellectualist position that divinely instituted morality admits of pure rational demonstration and the competing voluntarist claim that we must rely for our moral knowledge upon divine revelation. In this paper I argue that Locke is guilty of no such contradiction. In doing so, I attempt to accommodate Locke's position in the ‘Essay’ that moral principles are demonstrable a priori with his views on the sanctity of Christian revelation. I then consider Locke's conception of moral ideas as a species of mixed modes, or arbitrarily constructed complex ideas, and attempt to navigate the mechanism whereby human understanding can recognize these ideas as conforming to, or straying from, divinely appointed natural law. I conclude that despite Locke's failure to actually provide a full-fledged moral theory, he lays a rationally coherent groundwork for the fulfilment of such a project that accommodates a-priori rational reflection and divine revelation as complementary paths to moral understanding.