应该发挥医院、医生在慢性病预防中的作用

从必要性分析、可行性分析、预防效果分析及存在的问题等方面探讨在我国必须要发挥医院、医生在慢性病预防中的作用,只有整合医疗资源与疾病预防控制资源,才能更好地预防慢性病。     

Limits of morality: A sociological approach to higher moral stages

Grounded in the wider framework of Kohlberg's (1984) stage theory of moral development and Habermas' (1981; Habermas &; Luhmann, 1971) theory of discourse, this article addresses the question: Is a moral stage 6 society possible? Toward answering this question, a sociological approach to moral stage 6 is employed that complements the usual psychological approach to moral development. The article posits that a moral stage 6 society is impossible. Therefore, lower-stage institutions cannot be abolished; they have to be controlled and supervised. This calls for a new and structurally different type of discourse, the metadiscourse. The article postulates that such metadiscourse has the property of moral stage 7 according to the general stage model (Commons &; Richards, 1984a, 1984b). Finally, several strategies for controlling lower-stage institutions are considered, with bureaucracy serving as example of a lower-stage institution.     

医疗保险与基层医疗卫生资源配置机制转型

基层医疗卫生事业的健康发展取决于医疗卫生资源的均衡配置。要促进医疗卫生资源的均衡配置,必须重构医疗卫生资源的配置机制。由于基层医疗机构缺乏较高的行政级别和较厚的盈利空间,所以医疗卫生资源的市场配置机制和计划配置机制均会陷入失灵。基于这个观点,提出以计划与市场联手为途径配置基层医疗卫生资源的思路,即让医疗保险承担对基层医疗卫生资源的配置功能。医疗保险配置基层医疗卫生资源主要通过三种途径：设立门诊统筹账户、建构购买服务机制、采取按人头预付费方式。     

Labour discipline in a Christian Orthodox sisterhood in Russia*

This article discusses the issue of labour discipline in a Christian Orthodox organisation in Russia. The sisterhood which I analyse is the meeting point of two types of ‘work’: the ‘secular work’ of employed workers is embedded into the ‘religious work’ of the sisters who live a monastic life. I argue that the religious–economic mix of the sisterhood suggests that three employment models are evident: ‘work more, get less’, ‘work less, get more’ and ‘work for free’. Religious and economic spheres are mediated by labour which takes different forms, creating distinct, but related disciplinary labour spaces. I thread the concept of discipline through religious and economic discourses in the monastic workplace, the conflicts between the religious and economic motivations to work and the role of ‘emotional work’. The analysis is based on the participant observation, conducted over a period of four months while I was a staff member of the sisterhood.     

Food,faith, social service and institution building: the Annamrita programme of the Hare Krishna movement in India

Based on fieldwork with the Annamrita programme, a food-based social service of ISKCON or the Hare Krishna movement in India, I look at the intricate connection between food, faith, social service and institution building. Formally known as the ISKCON Food Relief Foundation, the Annamrita programme has partnered with the government’s midday meal scheme for school children. From the point of view of sociology of food and sociology of religion, I propose that food is a cultural, moral and emotional investment for ISKCON. I describe how a faith-based social service through the instrument of food becomes a mode of bridging and institution building. The governmentality of this food service and the sacred public–private partnership is a specific kind of cultural and macroeconomic intervention in a resource-limited setting such as India. Camouflaged and embedded in this programme is an element of cultural hegemony and a Krishna consciousness-governed nationalism, with the ideas of the nation as a sacred land. Krishna is considered as the vanguard of sacralisation and the faith messages of ISKCON inevitably accompany the service package.     

Some thoughts on the diffusion of psychoanalysis: the group dimension, ethics and the sense of identity

In this paper the author questions some of the ways in which psychoanalysis is passed on to the wider public, one of which is sometimes evocative of the sales promotion of a consumer product in contemporary society. This methodology does not give sufficiently deep prior thought to the eventual consequences of side effects. The detailed exposition of clinical cases, for example, raises sensitive ethical issues, even when anonymity is preserved. Although it is true that making information about Freud's theories more widely available may indeed encourage people to think about training as psychoanalysts, it is noticeable that this process is sometimes considered to be a form of training in itself. Some participants feel that acquiring a psychoanalytical vocabulary and reading clinical reports form a sufficient basis for practising thereafter as psychotherapists, both in institutional contexts and in private practice. The absence of group work on the part of the organizers might explain why closer study is not made of the methodologies of transmission and the different levels that it involves. This is sometimes due to the absence of a common object, formed within and by the group, and to the emergence of manic defences in the group.     

Trust as a Meta‐Emotion

The aim of this article is to present trust as a meta‐emotion, such that it is an emotion that precedes first‐order emotions. It examines how trust can be considered a meta‐emotion by establishing criteria for identifying trust as a meta‐emotion. How trust plays out differently in aesthetic and ordinary contexts can provide another mode for investigating meta‐emotions. The article illustrates how it is possible to recognize these meta‐emotions in narratives. Finally, it presents one of the aims of trust, sharing knowledge between agents, when someone who provides testimony shares knowledge in an epistemic trust process with others. It shows a relationship construction between subjects and objects thanks to the trust, a meta‐emotion that represents emotional ties between subjects to achieve another emotion.     

Sub specie universitatis

As a contribution to the debate on the future of philosophy as an autonomous discipline beyond its current function within Western-type universities, a comparison is offered between three diverging strategies of “speaking the universal” which keep their relevance today; the “Double Truth” strategy for secular tolerance, illustrated by Spinoza and Wittgenstein; the construction of the universal as “hegemony,” analyzed by Hegel and Marx in terms of collective consciousnesses or ideologies; and the program of generalized translation as it emerges from the critique of traditional “paradoxes of the untranslatable” in the works of contemporary socio-linguists and pragmatic philosophers. The conclusion remains an open questioning on the equivocity of the universal.     

冠状动脉慢性闭塞病变的治疗决策

虽然越来越多的冠状动脉慢性闭塞病变正在采用经皮冠状动脉介入治疗,但其临床疗效是否能够与冠状动脉旁路移植术相媲美,目前尚不能妄下结论。经皮冠状动脉介入治疗和冠状动脉旁路移植术在冠状动脉慢性闭塞病变的治疗中各有其最佳适应证,相互之间是不可替代、但可以互补的。而且联合治疗、杂交技术和微创治疗是其未来发展方向。     

近视激光手术治疗几个问题的探讨

近视眼是目前全球发生率最高的屈光不正,我国的近视准分子激光手术水平已与世界先进水平同步,并处于快速、稳健的发展中。依据辩证法正确评价近视激光手术的优缺点,遵循系统论的整体性、最优化、动态化和模型化的基本原则,可以进一步提高激光手术治疗的视觉质量,促进近视激光手术治疗的健康发展。