系统论视野下的心力衰竭与限钠利尿

综述心力衰竭时的神经、内分泌激活与血钠浓度的关系,血钠浓度在心力衰竭时的神经、内分泌的影响,并且运用系统论的观点重新认识心力衰竭与限钠利尿的关系,以便更好地处理这个治疗矛盾,打断心力衰竭发生发展的恶性循环,促使疾病向好的方向发展.同时,也为心力衰竭研究提出一种新思路和新的方法.     

探索产科领域的百慕大之谜

妊娠肝内胆汁淤积症(ICP)往往在妊娠晚期发生胎儿猝死,但机制尚不清楚.孕妇和胎儿体内高浓度胆汁酸水平是ICP的显著临床特点.胆汁酸对实验动物心肌细胞具有毒性作用.深入研究胆汁酸对胎儿心脏的毒性作用,有可能揭示胎儿死亡之谜.     

辩证思维在心脏外科疾病诊治中的应用

辩证思维是最普遍适用,最重要的科学思维方法之一.介绍尝试将辩证思维应用于心脏外科工作中的心得,并用具体案例介绍了在心脏外科疾病的诊断与治疗中辩证思维常用的基本原则.     

辩证地探讨精神应激与冠心病的关系

冠心病是严重威胁人们生命和影响生活质量的一种心身疾病,精神应激不仅是不可忽略的重要危险因素之一,而且是一种致病因素.但是精神应激不一定都会引起冠心病,这其中有个体的基因素质和心理素质的作用.它的中介机制主要有脂肪途径和非脂途径.     

危重冠心病患者介入治疗的法学思考——从法律学的角度探讨介入治疗的临床适应症

冠心病是目前严重威胁我国人民健康的一种常见病,由于种种原因一部分晚期冠心病患者,来诊时已经失去介入手术和外科搭桥的最佳时机,而且对于这部分病人来讲,药物治疗往往无效,他们的治疗应何去何从,是目前医学界极具争议的话题。试从法律学的角度,探讨危重冠心病患者介入治疗的可能性及必要性,为临床工作提供法律指导。     

放松训练对心率、T波幅度、心算成绩的影响研究

本实验目的在于探讨放松训练对正常状态和心算应激时心率、T波幅度的影响。实验组接受放松训练,控制组不接受放松训练。结果发现：放松训练使身体常态时的心率显著降低,对心算应激时的心率和T波无显著影响;放松训练降低了心算时心率和心算错误率的方差;实验组的心算速度快,与控制组比较有显著差异。     

威廉·詹姆斯与具身认知心理学

威廉·詹姆斯是美国心理学的创始人,被世人称为"美国心理学之父"。他创造了一整套的心理学理论,包括在具身认知兴起的过程中,他也发挥了重要的、不可替代的作用。而具身认知主要指在人们的认知过程中身体发挥着重要的关键作用,亦即认知是人们通过身体的具体体验及其活动方式而产生的。文章主要通过具身认知的兴起来了解在詹姆斯的一整套心理学理论中所包含的具身认知思想以及探究詹姆斯在其中发挥的重大作用。     

The buffering power of overt socially supportive and unsupportive behaviors from the significant other on posttraumatic stress disorder individuals’ emotional state

Background and objectives: Social support is one of the three strongest predictors of posttraumatic stress disorder (PTSD). In the present study, we aimed to assess the buffering power of overt socially supportive and unsupportive behaviors from the significant other, in a group with PTSD and a comparison group. Design and methods: A total of 46 individuals with PTSD and 42 individuals with obsessive-compulsive disorder (OCD) or panic disorder (PD) completed diagnostic interviews and an anxiety-oriented social interaction with a significant other. Heart rate of participants was continuously measured during this interaction and overt social behaviors from the significant other were recorded on videotape and coded using a validated system. Results: Changes in heart rate in PTSD participants correlated negatively with changes in overt socially supportive behaviors from their significant other (r from ?.36 to ?.50, p?<?.05), while changes in overt unsupportive social behaviors from their significant other did not yield any significant correlation (r from ?.01 to .05, p?>?.05). No such statistically significant association emerged in the group with OCD or PD (r from .01 to ?.27, p?>?.05). Conclusions: This study sustain the buffering power of overt supportive behaviors from the significant other on heart rate changes in PTSD.     

The effect of religiosity on quality of life in Muslim patients with heart failure: a study in Qom,the religious capital of Iran

Due to the low quality of life (QoL) in patients with heart failure, many researchers attempted to find new ways to improve the QoL in these patients. This study was conducted to determine the relationship between QoL and religious attitudes of patients with heart failure. In this cross-sectional study, 130 male and female patients with heart failure were selected based on the inclusion criteria. Data were collected using 36-item short form Quality of Life and structured Religious Attitude Questionnaires. The average age of subjects was 59.50?±?12.29; also, 52.3% of them were female. A significant relationship was observed between patients’ QoL and their religious attitudes in mental (p?=?.03) and general health (p?=?.04) dimensions, but religious attitude had no significant correlation with physical health dimension (p?=?.66) and the total score of QoL (p?=?.30). At the end, it was concluded that religious beliefs can improve patients’ quality of life.     

Infelicitous inter-ritual hospitality

This article focuses on inter-ritual hospitality, ‘where the reciprocal roles of host and guest set the parameters for interaction’ (60). This type of hospitality has the potential to enhance the dialogue between religions; indeed, one may ask whether there can be a greater token of mutual respect and appreciation than that of inviting another to share one’s rituals. In this article, however, I am not interested primarily in the success stories of inter-ritual hospitality that have brought growth and enrichment for the parties involved; rather, I will focus my attention on its infelicitous counterparts. The failure of inter-ritual hospitality is a subject that has been explored very little in interreligious studies, and there is little (ethnographic) documentation on this subject. One could say that inter-ritual failure is virgin territory among interreligious scholars. I will begin to explore some of the issues at stake and examine where inter-ritual hospitality can go wrong. In doing so, I continue and expand the research done by ritual scholars who have focused their attention on infelicitous ritual performances conducted mainly in ‘monoreligious’ settings.