医学人文关怀应关怀什么和怎样关怀--美学视角下的人文关怀建设

从生命本体论立意出发,在对我国当下的医学人文现状进行了系统总结的基础上,以问题意识为线索,对医学人文关怀的哲学命题给予了反思,在重新界定医学人文关怀概念内涵的基础上,运用美学认识论与方法论,系统地阐述了医学人文关怀的"应然"、"是然"和"建设"的内容及其三者间的递进关系,在理论与实践上提出了建设性新观点.     

新兴牙齿美容医疗——饰齿与文齿的人文审视

近年来,一种新的牙齿美容——饰齿与文齿在我国悄然兴起。本文主要探讨饰齿与文齿的开展实施中涉及到的审美、法律法规等人文问题,并主张饰齿与文齿医疗服务需要理性掌握。     

Religious Naturalism and the Religion-Science Dialogue: A Minimalist View

Although its roots go back at least to Spinoza, religious naturalism is once again becoming a self–conscious option in religious thinking. This article seeks to (1) provide a generic notion of religious naturalism, (2) sketch my own "minimalist" variety of religious naturalism, and (3) view the science–religion dialogue from both of these perspectives. This last will include reflection on the nature of scientific practices, the contributions of religious traditions to moral reflection, and Ursula Goodenough's "religiopoiesis."     

Posthumanism and Russian Religious Thought

I argue that one of the centralaspects characterizing the philosophicalhorizon at the threshhold of the twentieth andtwenty-first centuries is the erosion of thehumanist idea, i.e. `posthumanism'. Russianreligious philosophy is pervaded byconsiderations of humanism and posthumanism(antihumanism). The latter ascribes centralsignificance to the category of `Godmanhood'with which the leading Russian philosophersopposed the Nietzschean category of theOverman. But all of Germany philosophy can bereproached for having forsaken man. The`posthumanist' narrative about man and God isan extreme, indeed pathological symptom ofphilosophy waiting for Embodiment.     

‘To Whom Say You Your Pater Noster?’: Prayer on the Eve of the Scottish Reformation

In 1551, a resident English Dominican, Richard Marshall, sparked a fierce controversy in St Andrews, Scotland, by arguing in a sermon that the Lord’s Prayer, the ‘Our Father’, should be prayed to God only and not to the saints. According to John Foxe, the dispute led to much cursing, a regional synod, and one Franciscan fleeing the city in disgrace. The St Andrews quarrel was one of many controversies about prayer in sixteenth-century Europe. Why was prayer such a contentious topic? Scottish prayer controversies revealed a fundamental struggle between traditional and reformist views over the value of ritual in relating to God. Protestants like George Wishart, Catholic reformers like Marshall and Archbishop John Hamilton, and more radical ‘devotional humanists’ like the poet, Sir David Lindsay, proclaimed new understandings of prayer that undermined the structures of traditional devotion by pitting the personal and vernacular aspect of prayer against priestly Latin ritual.     

现代医学在人文困境中自我蜕变

从现象学方法论的观察与分析视角,围绕医学现代性和医学人文困境对现代医学给予了过程上的、人性层面上的剖析,对当下医学模式转型于医学现代性的内在关联发表了独到见解,得出医学作为“人学”最终不能回避文化救赎的结论。     

How philosophy and theology have undermined bioethics.

This essay begins by distinguishing among the viewpoints of philosophy, theology, and religion; it then explores how each deals with "sin" in the bioethical context. The conclusions are that the philosophical and theological viewpoints are intellectually defective in that they cripple our ability to deal with normative issues, and are in the end unable to integrate Christian concepts like "sin" successfully into bioethics. Sin is predicated only of beings with free will, though only in Western Christianity must all sins be committed with knowledge and voluntarily. Without the notions of free will, sin, and a narrative of redemption, bioethics remains unable to provide itself with an adequate normative framework. Bioethics, and morality in general, remain a morass precisely because there has been a failure to translate Christian morality into fully secular and scientistic terms.     

Man in the age of technology

Abstract :  This paper argues that technology is no longer merely a tool for man's use but has become the environment in which man undergoes modifications. The author traces the role of technology from the Greeks to the present day. For the Greeks, Nature was governed by necessity and therefore unchangeable whereas in the Judeo-Christian tradition, nature was entrusted to man for him to dominate. Modern science studies the world in order to manipulate and dominate nature through the use of technology which has now become an end in itself, governing the solution of political problems and confronting us with problems beyond our competence to resolve. The ethical impact of technology has been to create a change from 'acting' which assumes responsibility for one's actions to 'doing' which is concerned only with the effective execution of a 'job' without concern for the wider consequences. It can no longer be argued that technology is good or bad according to the use we make of it since technology now makes use of us and thus transforms our ethics, social relationships and psychological being.     

COSMOPOLITANISM AND HUMAN RIGHTS: RADICALISM IN A GLOBAL AGE

Abstract: The cosmopolitan imagination constructs a world order in which the idea of human rights is an operative principle of justice. Does it also construct an idealisation of human rights? The radicality of Enlightenment cosmopolitanism, as developed by Kant, lay in its analysis of the roots of organised violence in the modern world and its visionary programme for changing the world. Today, the temptation that faces the cosmopolitan imagination is to turn itself into an endorsement of the existing order of human rights without a corresponding critical analysis of the roots of contemporary violence. Is the critical idealism associated with Kantian cosmopolitanism at risk of transmutation into an uncritical positivism? We find two prevailing approaches: either the constitutional framework of the existing world order is presented as the realisation of the cosmopolitan vision, or cosmopolitanism is turned into a utopian vision of a world order in which power is subordinated to the rule of international law. I suggest that the difficulties associated with both wings of cosmopolitanism threaten the legitimacy of the project and call for an understanding and culture of human rights that is less exclusively "conceptual" and more firmly grounded in social theory.     

Sapientia and Stultitia in John Colet's Commentary on First Corinthians

ABSTRACT

While John Colet, friend of Erasmus and founder of St Paul's School, London, was himself widely read in Classical and pagan authors, he famously characterized pagan books as having the ‘savour of the Demon’ and exhorted minor clergy to reject human or secular wisdom. This article seeks to resolve the apparent tension between Colet's disparagement of human wisdom in his commentary on First Corinthians and his own use of pagan learning and humanist activities. Through a close analysis of Colet's understanding of human and divine wisdom and human stultitia (foolishness) in the commentary, the article argues that Colet's principal concern in reproaching human wisdom (sapientia) was the moral purity of his audience. The article concludes by considering how Colet's view of secular wisdom, thus conceived, represented an early expression of his commitment to religious, ecclesiastical and moral reform.