EMPIRICAL MINDFULNESS: TRADITIONAL CHINESE MEDICINE AND MENTAL HEALTH IN THE SCIENCE AND RELIGION DIALOGUE

As science and religion researchers begin to engage questions of mental health, mindfulness may prove to be a fruitful area of investigation. However, quantifying the physical effects of mindfulness on the brain is difficult because mindfulness deals with the problem of mental and physical interaction or, the mind/body problem. One system of understanding which may aid science and religion scholars in the pursuit of mindfulness is traditional Chinese medicine (TCM). Within TCM, heart Qi manages the body's present connection to time and space. If the “being in the moment” is disrupted, then the heart Qi is blocked and mental illness or various neurological disorders occur. Succinctly, within TCM, mindfulness is understood as a nonphysical phenomenon (Qi) which directly affects physical systems, resulting in empirical data. This is tracked and treated through the TCM understanding of Qi. The TCM view of Qi in mental health may therefore provide a helpful new paradigm to investigations concerning mindfulness and the human brain.     

"仁"——医德的元德

医德是医学道德的简称,具言之,它是指医务人员在医疗卫生服务的职业活动中应该具备的仁爱、救死扶伤等的品德,是道德德目在医务人员身上的内化,也是对医务人员必须具备的最起码的要求.我们评价一个医生,首先是直面他的医德,医德是医生形象的体现,没有医德的医生即使技艺再高超,也算不上一个完整意义上的医生,"无德不成医".事实上一个医德低下的医生,他的技艺也不会高超的.     

基层医院口腔科如何构建和谐医患关系

基层医院口腔科容易引起医患纠纷,本文从基层医院口腔科以及口腔医生的角度谈谈如何构建和谐的医患关系。基层医院口腔医生要掌握扎实的专业理论知识和操作技能以及加强自身修养,并进行良好的医患沟通;基层医院口腔科要营造舒适的就医环境,合理收费,严格的消毒灭菌。构建和谐医患关系在口腔治疗中的起重要作用。     

传媒介入医患纠纷的原因及作用探析

探讨传媒介入医患纠纷的原因及作用。经过分析发现,竞争的需要、经济的需要和受众的需要是传媒介入医患纠纷的主要动机和原因。总体而言,对传媒介入医患纠纷应持肯定态度。它在将医患矛盾进行公开化,唤起公众对医患纠纷问题的重视,提升公众参与意识,以及促进解决结果的公平性与公正性等方面发挥了积极作用。     

德国卫生保健体系改革及相关伦理问题简析

从德国现有卫生保健及医疗保险体系在保障其社会稳定的重要作用角度出发,介绍了德国的原有整体医疗卫生保障体系的背景,指出政府的指导、政策稳定、完善的津贴体系保障了整体国民健康和卫生保健的公平分配,高素质,医术高超的医生队伍起到了核心作用。同时指出由于意识形态和经济原因,德国卫生保健体系改革所引发的问题。     

我国大陆、台湾地区《人体器官移植条例》的比较研究

采用条文比较与法理分析方法,对我国大陆和台湾地区的《人体器官移植条例》进行比较,主要就立法目的、立法调整范围、人体器官自愿捐献、禁止人体器官商业交易、医疗机构与人员的准入和退出、违反人体器官移植之规定的法律责任等问题作了探讨与分析。本研究将为我国大陆地区的具体立法探索一些有价值的意见与建议。     

阴阳神化与继善成性——宋明儒对《系辞·上传》第五章第一节的阐释

《系辞·上传》第五章是《易传》中最重要的一章,而其释义适巧又未有定论。之所以未有定论,在于其丰富解读的可能性。本文取宋明儒对此章第一节的疏解,分为不相统属的三系五说。综括而言,如本章由阴阳变化之动力论"道",特殊处在于:既直接就天道论述,但又从切近可持的"阴、阳"势能为论述点,则其论述法可划归于"即用显体"的方式。《系辞》之所谓"善",或由阴阳变化之生生不已立论,或由人之自觉地承继天道处言善。所谓"性",则或从万物所受命于阴阳而成其具体生命处说;或由万物之既成之后,复归于天道处说;或由人(或万物)之自成乃因天道之赋性处说。本文既分别展示此节蕴义的丰富,且见此章可为《易传》形上学性格之标示,也表现宋明儒者间诠释立场的差异。     

Dysfunctional implications of narrow window theory: variability in the intuitive assessment of correlation

Narrow Window theory, suggested by Y. Kareev ten years ago, has so far focused on one central implication of the limited capacity of working memory on intuitive correlation estimation, namely, overestimation of the distal population correlation. This paper points to additional and perhaps more dramatic implications due to the large dispersion of intuitive estimates: (a) large estimation errors, possibly causing overestimation of negligible rhos, misses of strong rhos, and distorted hierarchies of the rhos between different pairs of variables; and (b) large interpersonal differences in the estimation of any given rho and highly incongruent hierarchies of estimated correlations between different pairs of variables. These implications impede both individuals' adaptation to the empirical world and communication among themselves.     

Infants perceive human point-light displays as solid forms

While five-month-old infants show orientation-specific sensitivity to changes in the motion and occlusion patterns of human point-light displays, it is not known whether infants are capable of binding a human representation to these displays. Furthermore, it has been suggested that infants do not encode the same physical properties for humans and material objects. To explore these issues we tested whether infants would selectively apply the principle of solidity to upright human displays. In the first experiment infants aged six and nine months were repeatedly shown a human point-light display walking across a computer screen up to 10 times or until habituated. Next, they were repeatedly shown the walking display passing behind an in-depth representation of a table, and finally they were shown the human display appearing to pass through the table top in violation of the solidity of the hidden human form. Both six- and nine-month-old infants showed significantly greater recovery of attention to this final phase. This suggests that infants are able to bind a solid vertical form to human motion. In two further control experiments we presented displays that contained similar patterns of motion but were not perceived by adults as human. Six- and nine-month-old infants did not show recovery of attention when a scrambled display or an inverted human display passed through the table. Thus, the binding of a solid human form to a display in only seems to occur for upright human motion. The paper considers the implications of these findings in relation to theories of infants' developing conceptions of objects, humans and animals.