The Potential of Anamnestic Comparative Self-Assessment (ACSA) to Reduce Bias in the Measurement of Subjective Well-Being

Background: The conventional question (CQ) on subjective well-being (SWB) is e.g. “How is life?”, with ratings between e.g. ‘Best’ and ‘Worst possible’. Disadvantages may be casualness of responses and biases of proximate, peer or cultural relativity. Alternatively, with Anamnestic Comparative Self-Assessment (ACSA), the scale anchors are the respondents’ self-defined memories of their best and worst periods in life. Thus ACSA uses life review and experiential scale anchors. Objective: To compare the validity, sensitivity and responsiveness of the CQ and ACSA. Method: ACSA and the CQ were administered in parallel to 2584 university-hospital patients suffering from a wide range of psychiatric and somatic diseases. Results: ACSA and CQ did not measure the same construct (r = 0.50). CQ ratings were almost normally distributed, whereas ACSA ratings were overall lower, and clearly positively skewed, suggesting greater sensitivity to the respondents’ diseased state. Contrary to CQ, ACSA ratings of critically ill patients with end-stage liver disease were very low. After life-saving liver transplantation, ACSA ratings increased significantly more than CQ ratings, suggesting better responsiveness of ACSA to objective change. Trait-like socio-demographic variables such as sex, age, and marital status influenced CQ, but not ACSA ratings. Conclusion: In between-subject studies, depending on one’s study objectives, ACSA should be considered as a complement or an alternative to conventional SWB instruments. The CQ is probably preferable when socio-demographic variables are study endpoints. In longitudinal or intervention studies and for intercultural comparisons, ACSA, which reduces the need for correction of several biases or confounders, seems more useful.     

树立急救白金10分钟理念，提高社区猝死抢救成功率

探讨建立社区急救体系提高猝死抢救成功率,比较国际与我国的急救现状、分析建立社区急救体系的保障因素、建立大众与社区急救流程、分析“急救白金十分钟”抢救的时效性规律。提出建立社区以家庭为个体急救单位、单元有志愿者、大楼设置救护小组、社区内建立自救站的大众急救网络;在其中组织多层面的大众急救宣传的培训;设置醒目的急救器械;设置社区内的急救流程。社区医院的建设需要政府的大力支持,要努力提高急救人员素质、建立长期培训和准入制度、高危人群筛查、建立对讲呼叫通讯网络、配备急足够的急救器材。最终建立和达到社会范畴的“急救白金十分钟”的时效性理想。     

新生儿重症监护室中放弃治疗的伦理问题

对于新生儿重症监护室中的一部分危重新生儿,虽然可以借助高新尖的医疗技术挽留他们的性命,但却不能避免其出现影响远期生存质量的后遗症。因此患儿家属和医务人员陷入了是否对这些危重新生儿实施放弃治疗的两难困境。对NICU中放弃治疗的对象、伦理学依据、伦理学意义以及如何实施放弃治疗的问题加以讨论,为NICU医务人员提供有益参考。     

关于多发性骨髓瘤的诊断

多发性骨髓瘤是浆细胞克隆性增生的恶性肿瘤,起病隐匿,临床表现复杂多样,且无特异性,诊断上依赖实验室检查。临床上对该病足够的认识,正确诊断尤为重要。在诊断中,科学地应用哲学思维,有助于减少误诊和漏诊。     

应用项目反应理论对瑞文测验联合型的分析

使用BILOG-MG3.0软件,边际极大似然估计,3参数Logistic模型对354名不同能力水平的男性青年的瑞文测验联合型数据进行了分析。结果显示:大多数瑞文测验联合型的题目都适合3参数Logistic模型(有6道题不适合)。整个测验的信息函数峰值的位置在难度量表的-3到-2之间,其值为16.82。共有18道题的信息函数峰值在0.2以下。从区分度来看,72道题目的区分度均大于0.5,比较理想。难度参数显示所有题目均较低,绝大部分都在0以下,最高的只有1.01。题目的难度主要由所需的操作水平决定。伪猜测参数在0.07-0.24之间。综合分析表明瑞文测验联合型对正常青年的智力评价精度较差。     

长处和困难问卷研究

目的:建立儿童长处和困难问卷(SDQ)(教师用表)的上海地区常模,并对其进行信度和效度检验。方法:对上海市12所幼儿园和中小学校的2128名学生进行长处和困难问卷(教师用表)的评定,并对其中的47名预备班(6年级)学生间隔六周进行了再次评定。结果:对长处和困难问卷(教师用表)进行标准化,制定了上海地区常模。信度检验:问卷总分Cronbach的α系数为0.672;条目与因子分之间的相关系数在0.323-0.910(p<0.001)之间;间隔6周后问卷总分的重测信度为0.547,各因子的重测信度在0.404-0.640(p<0.01)之间,符合心理测量学的要求。结论:长处和困难问卷((教师用表)适合于上海地区儿童和青少年的行为评估。     

Doing business: an obscure notion of the ethics of public associations in ordinary Chinese

Along with the notion of being a person (zero run 做人), the notion of doing business (zuo shi 做事) in ordinary Chinese is basically an over-all notion of the norms in the practical and associative activities, carrying typically obscure meanings on practice and association affairs in some external world. Ordinary Chinese not only distinguishes these two notions but also defines a dictionary order of them, with the affairs of the internal world prior to those of the external. The fact that the notion of doing business refers to business (shi 事) rather than person (ren 人) makes this order clear at a deeper level. It shows that this notion regards the practical affairs of the external world less important to the person itself than those of the internal. Except for these qualities, the notion of doing business holds some normative meanings, although contains no definite rules. These meanings indirectly relate to the notion of person that people form in their private associations and emerge as some mixture with a tactical attitude out of the need of earning a life. The notion of person gives birth to some obscure requirements, for instance, the requirement of ‘doing business in accordance with your conscience’ and that of ‘doing business seriously’. The core world of family is marginalized in the public transition of associations. There are reasons to anticipate that in this process the notion of doing business will undergo more radical changes than that of being a person. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (7)     

The relationship between acceptance,fatigue, and subjective cognitive impairment in hematologic cancer survivors

Background/Objective: Cancer and its treatment can have a detrimental impact on psychological well-being. Acceptance as the basis of acceptance and commitment therapy (ACT) has shown beneficial effects on depression and anxiety. However, its relationship to fatigue and cognitive impairment has not been investigated. A protective effect of acceptance may open up a new target for psychological intervention.Method: A cross-sectional postal survey was undertaken. 922 hematological cancer survivors (≥ 2.5 years post diagnosis) were recruited through two regional cancer registries in Germany. Acceptance (AAQ-II), fatigue (BFI) and subjective cognitive impairment (AFI) were assessed.Results: Higher levels of acceptance were negatively associated with fatigue and subjective cognitive impairment (R²= .34 and R²= .26, respectively). The relationship between fatigue and fatigue-related impairment of daily life was weaker for survivors with high acceptance.Conclusions: Acceptance is strongly associated with fatigue and subjective cognitive impairment. ACT may be useful to reduce symptoms of fatigue and subjective cognitive impairment in cancer survivors.     

A Daoist way of being: clarity and stillness as embodied practice*

Daoism, especially classical Daoism, is often constructed as a ‘philosophy,’ ‘set of ideas,’ or ‘system of thought.’ This is particularly the case in studies of Chinese philosophy and comparative philosophy. The present article draws attention to the central importance of clarity and stillness (qingjing 清靜) as a Daoist form of meditative practice, contemplative experience, and way of being. Examining historical precedents in classical Daoism, the article gives particular attention to the Tang dynasty (618–907) ‘Clarity-and-Stillness Literature,’ specifically the eighth-century Qingjing jing 清靜經 (Scripture on Clarity and Stillness; DZ 620). In the process, one finds that qingjing is one of the major connective strands throughout the Daoist tradition, a connective strand that reveals the central importance of embodied, experiential, and applied dimensions of human being from a Daoist perspective.