Diffusion,Decolonializing, and Participatory Action Research

Miki Takasuna describes knowledge transfer between elite communities of scientists, a process by which ideas become structurally transformed in the host culture. By contrast, a process that we have termed knowledge transfer by de-elitization occurs when (a) participatory action researchers work with a community to identify a problem involving oppression or exploitation. Then (b) community members suggest solutions and acquire the tools of analysis and action to pursue social actions. (c) Disadvantaged persons thereby become more aware of their own abilities and resources, and persons with special expertise become more effective. (d) Rather than detachment and value neutrality, this joint process involves advocacy and structural transformation. In the examples of participatory action research documented here, Third World social scientists collaborated with indigenous populations to solve problems of literacy, community-building, land ownership, and political voice. Western social scientists, inspired by these non-Western scientists, then joined in promoting PAR both in the Third World and in Europe and the Americas, e.g., adapting it for solving problems of people with disabilities or disenfranchised women. Emancipatory goals such as these may even help North American psychologists to break free of some methodological chains and to bring about social and political change.

Balancing fidelity and adaptation in the dissemination of empirically-supported treatments: The promise of transdiagnostic interventions

Assessing treatment fidelity is a core methodological consideration in the study of treatment outcome; it influences both the degree to which changes can be attributed to the intervention and the ability to replicate and disseminate the intervention. Efforts to increase access to evidence-based psychological treatments are receiving unprecedented support; but pressures exist to adapt treatments to service settings, running the risk of compromising fidelity. However, little evidence is available to inform the necessary conditions for the transportation of interventions to service provision settings, and the degree to which fidelity is even evaluated or emphasized in dissemination and implementation programs varies dramatically. Moreover, adaptation is associated with several benefits for dissemination efforts and may address relevant barriers to adoption. A particularly promising strategy for maximizing the benefits of both fidelity and adaptation is the use of transdiagnostic interventions. Such treatments allow for greater flexibility of the pacing and content of treatment, while still providing structure to facilitate testing and replication. Preliminary evidence supports the efficacy of this strategy, which may be particularly conducive to dissemination into service provision settings. At this time, further research is needed to evaluate the relationships among fidelity, adaptation, and outcome, and to determine the potential for transdiagnostic treatments to facilitate dissemination.     

Evidence-based practice implementation and staff emotional exhaustion in children's services

Understanding the implementation of evidence-based practice (EBP) in community service settings is critical for the successful translation of research to practice. However, we have limited research evidence about the impact of EBP implementation on the mental health and social service workforce. In a previous study we demonstrated reduced staff turnover where an EBP was implemented with fidelity monitoring in the form of supportive ongoing supervision and consultation. Other research has shown that staff burnout and emotional exhaustion in particular is associated with poor quality of care and increased staff turnover intentions and turnover. Current research, however, has focused less on the effects that EBP implementation may have on staff emotional exhaustion. The present study investigates the association of EBP implementation and fidelity monitoring with staff emotional exhaustion in a statewide EBP implementation study. The 21 case-management teams in this study were randomized in a 2 (EBP vs. services as usual [SAU]) by 2 (monitoring vs. no monitoring) design. The EBP in this study was SafeCare^®, a home-based intervention that aims to reduce child neglect in at-risk families. SafeCare was developed from a behavior analysis approach and is based in cognitive behavioral principles. In keeping with our previous research, we hypothesized that providers implementing SafeCare with monitoring would have the lowest levels of emotional exhaustion and those receiving additional monitoring not in the context of EBP implementation would have higher emotional exhaustion relative to the other groups. Results supported our hypotheses in that we found lower emotional exhaustion for staff implementing the EBP but higher emotional exhaustion for staff receiving only fidelity monitoring and providing SAU. Together, these results suggest a potential staff and organizational benefit to EBP implementation and we discuss implications of the findings relative to EBPs and to fidelity monitoring.     

Dissemination of effective mental health treatment procedures: Maximizing the return on a significant investment

While much is known about the efficacy of evidence-based practices, it is currently less clear how to implement these practices into the broader mental health system. Dissemination and implementation research will play a critical role in addressing this uncertainty. This commentary reviews the most recent and compelling research related to these topics while advocating a broader and more defined perspective of dissemination for future research. Three of the authors' most pressing questions are proposed and explored.     

THEOLOGICAL METHODOLOGY,CLASSICAL THEISM,AND “LIVED TIME” IN ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way to approach this dialogue, there is not a strict equivalence in this relationship. Theology needs science more than science needs theology. In speaking of time and God we must keep in mind the relational nature of classical Christian theism, even in its most austere forms. We should not read Enlightenment ideas of God back into the classical Christian tradition or neglect the apophatic emphasis in Christian theism, which warned against assuming knowledge of the divine nature. God's relation to time always lies beyond our understanding. Studying the effects of either the Newtonian or Einsteinian concepts of time on our theological concepts should not detract our attention from the “lived time” that characterizes human experience. Consideration of the notion of time in the Madhyamaka Buddhist tradition reminds us that we cannot control the inner reality of time and that for humans time is something to be considered pragmatically.     

A SCIENTIFIC ACCOUNT OF MEANING: DEFLATIONARY BUT NOT DISENCHANTING

In The Really Hard Problem , Owen Flanagan maintains that accounting for meaning requires going beyond the resources of the physical, biological, social, and mind sciences. He notes that the religious myths and fantastical stories that once "funded" flourishing lives and made life meaningful have been epistemically discredited by science but nevertheless insists that meaning does exist and can be fully accounted for only in a form of systematic philosophical theorizing that is continuous with science and does not need to invoke myth. He sees such a mode of thought as a new, empirical-normative science, which he labels eudaimonistic scientia , that evades the disenchantment produced by natural scientific accounts of meaning. I argue that such an empirical-normative science does not provide us with a scientific account of meaning but is itself simply another way of making sense of one's life that is open to scientific explanation. Such an explanation will be deflationary in the sense that it presumes no greater scheme of things for meaning beyond the span of human existence (collective and possibly individual) but not disenchanting in that it does not explain away the flourishing lives human persons and communities create for themselves.     

THE THIRD WAY OF RELIGIOUS STUDIES: BEYOND SUI GENERIS RELIGIOUS STUDIES AND THE POSTMODERNISTS

This essay advocates dual-inheritance theory for the renewal of Religious Studies. Not by Genes Alone , by Peter J. Richerson and Robert Boyd (2005), presents this approach in an admirably clear manner. To make my case, I survey the development of Religious Studies since the Enlightenment, with special attention to the American context. The historical survey brings us to the dawn of the twenty-first century, where Religious Studies is often unnecessarily limited to sui generis Religious Studies and its postmodern critics. Neither approach engages regnant Darwinian theoretical frameworks of gene-culture coevolution productively. In this context, I situate the contributions of dual-inheritance theory as presented by Richerson and Boyd and offer examples of its utility for progress in Religious Studies, its ability to open cooperation across disciplinary boundaries, and its salutary demystification of religion as a culturally unique and coherent phenomenon. I conclude by addressing concerns scholars of religion might entertain regarding the issue of reductionism and how an emergent science of religion might contribute to the traditional concerns of religion-and-science dialogue as it has evolved in the English-speaking context.     

OAKESHOTT ON SCIENCE AS A MODE OF EXPERIENCE

I offer a critical exposition and reconstruction of Michael Oakeshott's views on natural science. The principal aim is to enrich Oakeshott's modal schema by throwing light on it in terms of its internal consistency and by bringing to bear on it recent developments in philosophy in general and the philosophy of science in particular. The discussion brings out the special place reserved for philosophy, the crucial tenet of the separateness of these modes seen as Leibnizian monads as well as the special status allowed to science. It considers the possibility of combining one moment of philosophical thinking, namely ethics, with science in the midst of such modal separateness. I first offer a general introduction of how to approach Oakeshott's views on science. The next section stresses philosophy and its relation to science. This is followed by an elaboration of what the modes of experience are meant to be and how science is placed among them. An examination of Oakeshott's more particular views on science concludes the essay.     

真菌性角膜炎的早期诊断技术

真菌性角膜炎是危害人类的严重眼科疾病,早期诊断是降低其致盲的关键步骤。概述真菌性角膜炎早期诊断技术的发展简史,分析各种早期诊断技术的优缺点。启示综合运用真菌性角膜炎的早期诊断技术,可提高本病的早期诊断率,改善人类生活质量。     

从现代系统科学角度看冠状动脉支架置入术后再狭窄

随着介入治疗技术在临床的广泛应用,目前已成为治疗冠心病（CAD）的主要方法之一。目前国内外指南一致推荐对于CAD的大多数de novo病变常规置入支架,可有效减少单纯球囊扩张的并发症和再狭窄的发生率,但支架内再狭窄的形成又日益突出,成为严重影响介入治疗远期疗效的主要问题。对再狭窄发生机制的研究近十年来取得诸多新进展,对其发生机制的研究和探索为解决这个世纪难题提供了理论基础和依据。本文应用现代系统科学的自组织理论,从哲学角度深入认识和理解这一病理过程。