区域卫生规划与卫生资源配置

最近 ,国务院办公厅转发的卫生部等八部委《关于城镇医药卫生体制改革的指导意见》 ,对区域卫生规划和卫生资源配置作了重要阐述。提出要实行卫生工作全行业管理 ,积极实施区域卫生规划 ,用法律、行政、经济等手段加强宏观管理 ;并提出要加强卫生资源配置的宏观管理。国务院在决定建立城镇职工基本医疗保险制度的同时 ,提出进行城镇医药卫生体制的改革 ,不仅指明了未来若干年医药卫生体制改革的方向和指导原则 ,同时也将推动多年来卫生发展与改革难点的有所突破和深层次问题的彻底解决。因此 ,我们应该抓住这一促进卫生改革与发展的大好机遇…     

“神医”现象的剖析

当前“神医”并非罕见,他们常施展浑身解数,或给自己戴上自制的各种“高帽”、“大帽”、什么“国标抗癌协会主席;或假借名人、甚或政界要人的提携,多少沾点余光;或让身世充满着曲折离奇的迷露,对于“神医”的泛滥,当务 急是对全民进行破除迷信、崇尚宾教育,提高全慢旗的心理素质。     

Stereotype activation is unintentional: Behavioural and event‐related potenials evidence

In this study, a priming Stroop paradigm was used to determine whether stereotype activation is unintentional. Priming conditions (priming/no‐priming) and the relationship between priming and target (consistent/inconsistent/no‐relation) were the independent variables; accuracy, reaction time and N400 amplitude were used as dependent variables. The reaction time revealed that stereotype activation is, to some extent, unintentional. Furthermore, the event‐related potenial (ERP) results showed that N400 amplitude was larger for inconsistent conditions than for consistent conditions. This result supported the notion that stereotype activation is an unintentional and automatic process.     

“犯罪人心理”与“犯罪心理”辨析

关于“犯罪心理结构”之争,已经集中在“犯罪心理”或“犯罪人心理”这个焦点上。反对“犯罪心理结构”者认为,犯罪心理实际上是不存在的,犯罪人心理在很多方面（甚至一切方面）同守法公民没有区别。因此,犯罪心理学实际上是一门研究“犯罪人心理”的学科。笔者认为,这是一种违反逻辑的、必将导致取消犯罪心理学的推论。     

关于小学生对应用题结构认知发展的初步研究(Ⅰ)

本报告分析了小学生对应用题的框架结构、情节结构和数量关系结构方面的认知发展过程,和介绍了实验教学促进发展的情况。     

玄奘与《说无垢称经》的传译

《维摩诘经》是佛教传入中土后对中国文化产生重要影响的典籍之一,自东汉严佛调以迄唐代玄奘,曾历七次汉译。本文对玄奘重译此经的时间、缘由、文化背景及现实效果作了细致分析和讨论。     

试论台湾佛教四大道场崛起的原因

台湾南部的佛光山、东部的慈济功德会、北部的法鼓山、中部的中台山,是台湾当代佛教崛起的四大道场,它掌握了台湾佛教界的大部份社会资源,已成台湾佛教发展的方向。这四大道场在短期内崛起有着多方面原因,如:有明确的目标、有各自的鲜明特点、创办者都是经营管理大师、有高超的口才、注意对人才吸收培养、注意与祖国大陆保持沟通和联系、积极向海外拓展、努力适应台湾社会的变化、与社会产生互动等。     

为什么必须批评和揭露伪科学

一、伪科学是科学的敌人《红楼梦》里有一副对联:“假作真时真亦假;无为有处有还无。”一个最基本的理由是:如果“以假作真,以无为有”,那么真和有也就不存在了!     

孔子与亚里士多德的朋友观之比较

Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 (fidelity, faithfulness) and le 乐 (joy). The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form of friendship for the sake of utility, xin is guaranteed by law; and in the moral form of friendship for the sake of utility, xin is guaranteed by morality; in the friendship for the sake of virtue, xin is an indispensable part. Both thinkers believe friends can bring joy to human life. According to Confucius, it is the joy of rendao 仁道 (benevolence), whereas for Aristotle, it is the joy of Reason. There are many commonalities and differences between the two. The commonalities reveal some inner links between Confucian rendao and Aristotelian Reason. It seems that the differences between rendao and Reason are the differences between moral reason and logical reason. The comparative study is helpful for us to understand the two masters’ ethics, politics and philosophy. Translated from Lunlixue Yanjiu 伦理学研究 (Research in Ethics), 2006, (1): 47–52