Editorial Notice

Abstract

John McDowell has claimed that the rational link between perceptions and empirical judgements allows us to perceive objects as belonging to a wider reality, one which extends beyond the objects perceived. In this way, we can be said to have a perceptual awareness of the world. I argue that McDowell's account of this perceptual awareness does not succeed. His account as it stands does not have the resources to explain how our perceptions can present objects as belonging to a wider reality, regardless of the judgements we make about that reality. I suggest that we can give a better account of this perceptual awareness of the world by appealing to transcendental phenomenology. A phenomenological study of perceptual experiences describes how they are structured by a sense of the perceived objects as belonging to a world containing other objects of possible perception. I shall outline this sense we have of the world, and argue that it allows us to perceive objects as belonging to a wider reality. Transcendental phenomenology can thus help to explain our perceptual awareness of the world.     

The Duty to Forgive Repentant Wrongdoers

Abstract

The purpose of this paper is to consider the question of whether we have a duty to forgive those who repent and apologize for the wrong they have done. I shall argue that we have a pro tanto duty to forgive repentant wrongdoers, and I shall propose and consider the norm of forgiveness. This norm states that if a wrongdoer repents and apologizes to a victim, then the victim has a duty to forgive the wrongdoer, other things being equal. That someone has a pro tanto duty to forgive a repentant wrongdoer means that he or she ought to forgive unless other considerations outweigh the norm of forgiveness. Furthermore, a distinction is made between what are termed ‘general considerations’ and ‘case‐relative considerations’, and it is argued that only after all the relevant considerations have been examined can it be determined whether there is a duty to forgive, all things considered.     

重新认识心衰机制中的心脏舒张期耗能

长期以来,对心衰和心衰机制的认识一直存在争议,所以心衰的治疗一直是国内外心血管领域中的一个挑战.为了澄清心衰机制的内涵,本文用弗兰克-斯塔灵定律以及能量守恒定律作为重建心脏理论以及心衰机制的依据,论证了心脏的做功是从动能向势能,又从势能向动能的转换过程.并根据临床事实等来证实心脏舒张是在作功,与收缩期作功是等同的.没有心脏的舒张就没有心脏的收缩,心脏功能下降实际上是舒张与收缩功能同时的下降.不存在有收缩功能正常的舒张功能下降.心功能的判定标准不能采用射血分数,而应该采取能量消耗的定量方法来测定.     

构建高质量的外科医学教育体系

医学教育是贯穿医疗职业生涯全过程的行为,是伴随医学进步和发展的重要工程.医学教育的质量直接影响医疗的质量和医学人才的素质,尤其是外科学领域,是以有创性的手段、方法治疗疾病.医生的职业素养、医疗水平均取决于医学教育的结果.医疗质量不能简单地用医生的学历衡量,学历教育是载体,其中应充实培养能力的教育项目、内容,以适应未来就职、就业的社会需求.医疗质量、医疗水平对医院而言是生命线,是生产力.同时,医生的教育及教育的质量是医疗质量的基础与保障.随着医学的飞速发展,医疗技术的日新月异,医学模式的改变,构建新的医疗环境下的医学教育体系,显得更为重要.     

大剂量抗坏血酸静脉滴注治疗恶性肿瘤的进展

尽管30年前鲍林与卡梅伦曾经用静脉注射+口服大剂量维生素C(10克/天)治疗肿瘤患者,并验证抗坏血酸的抗癌功效,但梅约医疗中心的口服双盲试验否定了他们的结论.沉寂30年后,鲍林的继承者瑞欧丹通过不懈的努力用科学实验和医疗实践证明,通过静脉滴注大剂量抗坏血酸,令其在血浆达到一定浓度,可以杀死多种癌细胞,从而作为化疗药物可以有效治疗恶性肿瘤.30年来的临床实践现已总结为“瑞欧丹规程”.近年来,他们的成就受到美国主流医学和媒体的高度重视.与一般化疗药物相比,该法的好处是基本没有副作用,延长生存期,提高存活质量(QOF).这是一项重大科学发现和成就.该疗法的确立意义重大,将推动癌的治疗及预防,乃至其他疾病如冠心病、感染性疾病及炎症的治疗及预防,提高人类健康水平.     

胃肠道肿瘤的分子靶向治疗:未来的方向?

分子靶向治疗是这几年来消化道肿瘤治疗领域的热门话题.这类新一代的分子靶向生物治疗模式,将在临床治疗肿瘤实践中具有广阔的应用前景.从事肿瘤研究的临床医务人员需要综合归纳这些信息,融汇入自己的认知将之合理应用于患者.我们将真正进入传统的细胞毒性药物攻击与非细胞毒性靶向性药物相结合使用的时代,真正实现延长患者的生命,改善其生活质量的目标.     

论先秦儒家道德教育的特点

先秦儒家教育虽然包括道德教育、文化知识的传授和技能的培养等三方面的内容,但重视道德教育是其重点。先秦儒家重视道德教育具有三大特点：一是以人禽之辨为基础,二是以道德教育为根本,三是能够达到提高道德修养和改变人的气质的良好效果。它虽距今2000多年,但仍对当代教育有一定的启发意义。     

孔子与泰德·本顿的生态观之比较

20世纪后半期,人类面临的最突出的问题就是全球性的生态危机和环境问题。摆脱人类生存的困境,走向具有生态持续性的文明社会是中国现代化实践面临的严峻挑战。本文试将孔子和泰德·本顿的生态观加以比较,求同存异,发掘其中蕴含的积极因素。两者在对自然的解读上,强调自然的客观实在性,重视自然的内在价值和对自然规律的遵循;在人与自然的关系上,阐发人与自然的息息相关性和密不可分性,强调二者相互作用。相互影响;在对自然资源的利用上,强调合理地支配和有限地利用自然,承认自然的极限。这些思想为我国生态文明建设提供了有益的借鉴。     

最大信息量法在CCSPC评分中应用的效度证据

采用基于最大信息量法的多维项目反应理论模型估计计算机模拟心理咨询病例系统（CCSPC）的合成分数及四个模块分数,并收集效标效度证据、成长变化效度证据和内容效度证据,结果表明：五个指标与心理咨询师考试三级技能成绩的相关均达到显著,且高于其与三级理论成绩的相关;所有指标得分均随着心理学学历升高而升高;多数指标分数随心理学本科年级提高而提高;获得心理咨询师资格认证的被试在CCSPC上有更高的得分.     

Three decades of lay epistemics: The why,how, and who of knowledge formation

A conceptual integration and review are presented of three separate research programmes informed by the theory of lay epistemics (Kruglanski, 1989 Kruglanski, A. W. 1989. Lay epistemics and human knowledge: Cognitive and motivational bases, New York: Plenum. [Crossref] , [Google Scholar]). They respectively address the “why”, “how”, and “who” questions about human knowledge formation. The “why” question is treated in work on the need for cognitive closure that propels epistemic behaviour and affects individual, interpersonal, and group phenomena. The “how” question is addressed in work on the unimodel (Kruglanski, Pierro, Mannetti, Erb, & Chun, 2007 Kruglanski, A. W., Pierro, A., Mannetti, L., Erb, H. P. and Chun, W. Y. 2007. “On the parameters of social judgement”. In Advances in experimental social psychology, Edited by: Zanna, M. P. Vol. 39, 255–296. New York: Academic Press.  [Google Scholar]) depicting the process of drawing conclusions from the “information given”. The “who” question is addressed in work on “epistemic authority” highlighting the centrality of source effects (including oneself as a source) in human epistemic behaviour. These separate research paradigms explore facets of epistemic behaviour that jointly produce human knowledge, of essential significance to people's’ individual and social functioning.