浅谈影像诊断思维特征

人类的科学思维方式是一个多层次、多形态、多要素的系统。对每一种事物的认识过程都有特定的思维方式。疾病的诊断是一个主观反映客观的认识过程,反映客观的真实程度愈高,诊断的正确性愈高,而客观真实性的再现,在相当程度上取决于人的主观意识,人的主观意识又通过人的思维活动来实现。所以,人的思维在疾病的诊断中占有重要意义。而医学影像诊断思维又有其特点,即以形象思维为先导,以逻辑思维来归结,又有非逻辑思维闪现,如直觉、灵感、经验思维。只有各种思维形式有机的交叉运用,才能得出最接近真实的诊断结论。     

基层医院医生常见的五种错误诊断思维

为了分析临床及X线诊断医师错误的临床诊断思维,探讨正确的临床诊断思维,以减少临床的误漏诊,通过具体分析基层临床医院医生与X线诊断医生五种错误的诊断思维及形成原因,结果显示,错误的诊断思维容易将肺癌误诊为结核,肺癌误诊为肺炎,肺炎消散期易误诊为结核,将结核渗出性病变误诊为肺炎。因此,科学的诊断思维是减少误漏诊的基础和关键。     

抑郁焦虑共病研究及其辩证思维

抑郁、焦虑障碍是临床上很常见的两种疾病,两者之间的症状具有重叠性,共病率很高;目前由于两者的病因和发病机制不太明了,很难做出全面系统的判断。对抑郁、焦虑共病现象采取辩证的思维方法、科学的研究方法,以期探讨共病现象的本质及其规律,为临床诊断、治疗、预防提供更全面、更有效的措施与方案。     

Can Religious Beliefs be Justified Pragmatically?

One cannot prove the truth of theological statement, but perhaps one can justify believing them because of the good consequences of doing so. It is irrational to believe statements of which there are good reasons to think false, but those of which there is some, albeit inconclusive, evidence can be believed for pragmatic reasons. However, in the interest of simplicity, it must not be possible to achieve those good consequences without such faith. John Bishop and others have argued that one need only assume theological statements to be true to enjoy the good consequences of a religious life, but in fact, faith is needed for most of these consequences to be achieved.

Cognitive contours: recent work on cross-cultural psychology and its relevance for education

This paper outlines new work in cross-cultural psychology largely drawn from Nisbett, Choi, and Smith (Cognition, 65, 15–32, 1997); Nisbett, Peng, Choi, & Norenzayan, Psychological Review, 108(2), 291–310, 2001; Nisbett, The Geography of Thought: How Asians and Westerners Think Differently...and Why. New York: Free Press 2003), Ji, Zhang and Nisbett (Journal of Personality and Social Psychology, 87(1), 57–65, 2004), Norenzayan (2000) and Peng (Naive Dialecticism and its Effects on Reasoning and Judgement about Contradiction. University of Michigan, Ann Arbor, Michigan 1997) Peng and Nisbett (Cross-Cultural Similarities and Differences in the Understanding of Physical Causality. Paper presented at the Science and Culture: Proceedings of the Seventh Interdisciplinary Conference on Science and Culture, Frankfort, K. Y. 1996), and Peng, Ames, & Knowles (Culture and Human Inference: Perspectives from three traditions. In: D. Matsumoto (Ed.), Handbook of Cross-Cultural Psychology (pp. 1–2). Oxford: Oxford University Press 2000). The paper argues that the findings on cultural influences on inference-making have implications for teaching and education generally, and specifically for the debate on conceptions and misconceptions of Asian students studying in western tertiary institutions around the world. The position defended is that, while there seems to be compelling empirical evidence for intercultural differences in thought patterns, these patterns are, for the most part, insignificant in everyday exchanges, though language and culture might subtlety modulate our inference-making at the margins. Linguistic determinism however is not defended. Nonetheless, the evidence provides food for thought, and it needs to inform the recent debates about international students studying overseas.

Using system dynamics modeling to understand the impact of social change initiatives

Community psychologists have a long history of interest in understanding social systems and how to bring about enduring positive change in these systems. However, the methods that community psychologists use to anticipate and evaluate the changes that result from system change efforts are less well developed. In the current paper, we introduce readers to system dynamics modeling, an action research approach to studying complex systems and the consequences of system change. We illustrate this approach by describing a system dynamics model of educational reform. We provide readers with an introduction to system dynamics modeling, as well as describe the strengths and limitations of the approach for application to community psychology.     

Getting the social organism thinking: strategy for systems change

The ability of community researchers/practitioners to facilitate systems change is constrained by social power--particularly the capacity to shape ideology [S. Lukes (1974). Power: A radical view. Hampshire: MacMillan] and frequently power molds ideologies which undermine systems thinking. Following what Mills [C. W. Mills, (1959). The sociological imagination. New York: Oxford University Press] (termed the "sociological imagination", this article makes the case for a strategy of systems change that promotes an integrated focus on systems and their constituent individuals. Both of these components are understood to continuously shape each other. The social imagination is introduced as a way to conceptualize the intersection between individuals' conceptions of systems and the ways that systems work to form individual identities and perceptions of social reality. Examples of attempts at systems change from community organizing and public health are used to illustrate both common fallacies and potential future directions for systems change efforts.     

Thinking with,and about,patients too scared to think: Can non‐interpretive maneuvers stimulate refl ective thought?

Patients incapable of higher-order (symbolic) thinking can often not tolerate evidence of the analyst's separate existence, particularly when that 'otherness' becomes evident in the process of the analyst's refl ecting upon and interpreting how the patient experiences or represents the analyst. The patient's intolerance of the analyst's efforts to think (refl ect upon and interpret) renders the usual psychoanalytic maneuvers employed to stimulate refl ective thought ineffective with such patients. Such patients have to learn to tolerate multiple perspectives before they can allow the analyst, or themselves, to think in the other's presence. The author presents two clinical vignettes that illustrate how the analyst's efforts to think about the patient were experienced by the patient as both intolerably distancing and as rejecting of an aspect of the patient's subjective reality. Working psychoanalytically with such patients requires the analyst to forgo the use of narrow interpretations that elucidate unconscious meanings and motives in favor of alternate technical maneuvers capable of facilitating the development of symbolic thinking and refl ective thought (insightfulness). These maneuvers include a demonstration of the analyst's willingness and ability to withstand (rather than 'interpret away') how he is being psychically represented by the patient, without becoming destroyed by, or lost within, the patient's characterization of him. Beside modeling a tolerance of alternate perspectives of one's self, other non-interpretive maneuvers that help facilitate the development of self-refl ective thought include: stimulating the patient's curiosity about the workings of his own mind by identifying incompletely understood behaviors or reactions worthy of greater psychological understanding, and insinuating doubt about the adequacy of the patient's explanations of such phenomena.     

Team allegiance can lead to both optimistic and pessimistic predictions

Although team allegiance is usually associated with optimistic predictions about team performance, the authors hypothesized that preferences for one’s group can also lead to pessimistic predictions. Upon arrival to the laboratory, groups of four participants were split into teams of two based on bogus criteria. Participants were informed that their teammate would compete against a member of the other team in a trivia game consisting of both easy (e.g., “pop culture”) and hard (e.g., “50’s movies”) categories. They provided likelihood estimates regarding outcomes for each category. As predicted, team allegiance inflated participants’ optimism about their teammate winning the easy categories, but deflated optimism about their teammate winning the hard categories. Path analyses supported the proposed account indicating that preferences for a teammate to win led to an enhanced focus on the teammate’s strengths and weaknesses (and neglect of the strengths and weaknesses of the other competitor).     

浅论《周易》思维方式的诗性特点

诗性思维不具有清晰的、严格的逻辑形式,它是一种与知性思维异质的思维方式。这种思维方式的核心特征即是整体性、不确定性以及意象性。《周易》的思维方式典型地具有诗性特点,并对中国传统文化产生了重要影响,使之具有了不同于西方文化的特色。