当代中国医患关系的合理重构--论我国社会转型期医患利益的调节与平衡

我国社会转型,为当代中国医患关系的合理重构提供了平台,但社会转型期中出现的诸多医患利益冲突也向人们提出了严峻的挑战,亟需对其加以调节和平衡.这种调节与平衡,不能完全甚至不能主要地交由市场这双"看不见的手"去运作,不能完全任凭甚至不能主要地任凭医患双方自由地去博弈;政府必须明确并履行自己的职责,为正确调节与平衡我国社会转型期的医患利益创立一个全方位的合理的框架,使医患之间在有控制的理性的双赢的利益博弈中合理地重构当代中国医患关系的基本格局.     

Hand dominance influences the processing of observed bodies

In motor tasks, subgroups of lefthanders have been shown to differ in the distribution of attention about their own bodies. The present experiment examined whether similar attentional biases also apply when processing observed bodies. Sixteen right handers (RHs), 22 consistent left handers (CLHs) and 11 relatively ambidextrous inconsistent left handers (ILHs) performed an own body transformation task in which they were instructed to make speeded left–right judgements about a schematic human figure. Attentional biases associated with handedness were found to extend to observed bodies: CLHs’ judgements were faster to the figure’s left side, while ILHs, like RHs, showed facilitated performance to the figure’s right side. These results demonstrate a novel embodiment effect whereby the processing of a static schematic human figure is modulated by an individual’s personal motor capabilities. This finding suggests that motor simulation may contribute to whole body perception in the absence of actual or implied actions.     

自我中心视角转换——基于自身的心理空间转换

自我中心视角转换是通过调整自我中心参考系以认知外界物体的心理过程,是相对于基于物体空间转换的另一种心理空间转换方式。行为数据显示自我中心视角转换存在观察者优势,脑成像结果也表明这类转换与基于物体空间转换存在脑区上的分离,这些结论都支持了多系统模型,说明自我中心视角转换是一种拥有独立脑机制的心理转换方式。自我中心视角转换的研究有其独特的理论和现实意义。     

组织中员工的自愿性工作行为

自愿性工作行为是角色规范之外的自发性行为, 它包括两大类型：一是以组织公民行为、建言行为、周边绩效等为代表的角色外行为; 二是以反生产行为、沉默行为、越轨行为等为代表的负面组织行为。自愿性工作行为的产生是个体与情境相互作用的结果。“组织公民行为-反生产行为”与“建言-沉默”之间的关系并非对立相反, 在一定条件下且可以互相转化, 本研究将特定类目的转化过程推论至总体, 并用情感事件理论、道德补偿原理及经济理性分析对该推论进行理论论证。     

Fundamentalism and the masculine body: The case of Jewish Ultra-Orthodox men in Israel

The predominant model in the literature on fundamentalism focuses on the tense relationship between contemporary radical religious movements and their environment. The characteristic violence that has made fundamentalism notorious is conventionally explained in terms of defensive or offensive reactions to the challenge of the modern secular society. In light of recent developments in the fundamentalist world, we propose to employ a novel analytic framework to update and revise the current conceptualization. Our argumentation is based on extensive fieldwork in a particular case of Jewish fundamentalism. We introduce into the agenda of fundamentalism research a category conspicuously absent thus far: the body. Results of ethnographic study of Ultra-Orthodoxy in Israel throw light on the very existence of fundamentalist body, and emphasize its implications for better understanding the fundamentalist predicament. The body poses a major problem to fundamentalists and plays a key role in their typical behavior and particularly in their violence. Discussing fundamentalism in terms of the body allows us to see its militancy as a solution to intra-fundamentalist problems that emerge in advanced stages of the movements' life, on the one hand, and paradoxically as a means towards reconciliation with the movements' environment normally regarded as its enemy, on the other hand. In the case presented here the fundamentalist violence is manifested in various hitherto unexplored ways including an enthusiastic service in the military of the nation-state. Such peculiar violence indicates present-day fundamentalist experimentation in an attempt to establish new possibilities of coming to terms with ever changing social and political reality, while at the same time to pursue revolutionary options of radical religious experience.     

Prayer as Therapeutic Process Toward Aliveness Within a Spiritual Direction Relationship

This article underscores the potential benefit of a specific form of Christian prayer that creates space within a spiritual direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created representations of God. In this specific type of prayer that can be facilitated by mental health professionals and pastoral counselors, imagery of God’s presence is created in the space between a Christian spiritual director and a Christian directee while they are open to inner experiences that reveal God’s presence interacting with infantile processes toward aliveness. Aliveness is understood using Winnicottian notions in dialog with theories proposed by Allan N. Schore, affective neuropsychologist and Clinical Faculty at UCLA David Geffen School of Medicine, Ann Belford Ulanov, Jungian Analyst and Professor of Psychiatry and Religion at Union Theological Seminary and W.R.D., British psychoanalyst in the Objects Relations School. Ideas of transitional space, good enough mother, holding environment, aggression, creativity, and play are set alongside theories of affect regulation, the developing brain, co-created objective God images, the relational nature of God and being received as good while illuminating three prayer experiences during one 30-year-old Asian American woman’s 16-month therapeutic process toward aliveness.

Nodal structure and the partitioning of equivalence classes

By definition, all of the stimuli in an equivalence class have to be functionally interchangeable with each other. The present experiment, however, demonstrated that this was not the case when using post-class-formation dual-option response transfer tests. With college students, two 4-node 6-member equivalence classes with nodal structures of A-->B-->C-->D-->E-->F were produced by training AB, BC, CD, DE, and EF. Then, unique responses were trained to the C and D stimuli in each class. The responses trained to C generalized to B and A, while the responses trained to D generalized to E and F. Thus, each 4-node 6-member equivalence class was bifurcated into two 3-member functional classes: A-->B-->C and D-->E-->F, with class membership precisely predicted by nodal structure. A final emergent relations test documented the intactness of the underlying 4-node 6-member equivalence classes. The coexistence of the interchangeability of stimuli in an equivalence class and the bifurcation of such a class in terms of nodal structure was explained in the following manner. The conditional discriminations that are used to establish a class also imposes a nodal structure on the stimuli in the class. Thus, the stimuli in the class acquire two sets of relational properties. If the format of a test trial allows only one response option per class, responding on those trials will be in accordance with class membership and will not express the effects of nodal distance. If the format of a test trial allows more than one response option per class, responding on those trials will be determined by the nodal structure of the class. Thus, the relational properties expressed by the stimuli in an equivalence class are determined by the discriminative function served by the format of a test trial.     

NEAR‐DEATH EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

SPIRITUAL TRANSFORMATION,HEALING, AND ALTRUISM: INTRODUCTION TO THE SYMPOSIUM

This essay introduces the five articles that follow, whose aim is to show how altruism emerges out of spiritual transformation and is integral to healing process in four kinds of ritual healing systems—popular, folk, an indigenous religious healing tradition, and complementary and alternative medicine represented by consciousness transformation movements. In this introduction I situate these largely marginalized religious and spiritual practices within the context of the religion‐science discourse, which has focused for the most part on the relationship between the established, mainstream religions and the dominant biomedical system. Antecedents of two of these types of religious practices, Spiritism and consciousness transformation movements, were part of the development of the psychological sciences in the nineteenth century but lost ground in the twentieth. Despite discrimination and persistent negative attitudes on the part of the established religions and biomedicine, these healing traditions have not only survived through the twentieth century but appear to have gained both followers and interest in the twenty‐first. In future decades, at least for complementary and alternative medical practices and perhaps also for spirit healing centers, there may be a reversal in status through greater acceptance of their unique combination of scientific and religious perspectives.     

DISCUSSION: ALTRUISM,SPIRITUALLY MERGING WITH A FELLOW HUMAN BEING'S SUFFERING

This discussion focuses on the details of the wellsprings of altruism. The preceding articles in this section portray how spirit figures in various cultural guises appear in human lives with the gift of altruism, in a kind of seeding of the willing healer with the spirit's presence and its accompanying power of love, altruism, and healing. The word altruism is related to the French autre and autrui, “other,” with a special meaning here implying a relationship of identification.