放弃治疗后，以护理为主导的医学服务和人文关怀

剖析放弃治疗后死亡病案508例,分析放弃治疗的原因、疾病和形式,放弃治疗后护理工作存在的问题。提出在放弃治疗后,临床护理决策：对于护理工作发生的变化,应该提高认识,培养护理人员人文素质和法律意识,应该加强护理管理和规范,放弃治疗后,护理应该承担医学服务和人文关怀的主导作用。     

The Bicameral Brain and Theological Ethics: An Initial Exploration

Pope John Paul II called for an intense dialogue between science and theology, “a common interactive relationship,” in which each discipline is “open to the discoveries and insights of the other” while retaining its own integrity. This essay seeks to be responsive to that call and is an initial exploration of relationships between contemporary neuroscience and Catholic theological ethics. It examines neuroscientific data on the bicameral brain and theological ethical data on marital ethics, including divorce and remarriage, and asks what insight the former might provide into both the latter and the different ethical methods that respond to marital ethics. The analysis is undertaken in the hope of illuminating a pathway that opens the insights of one way of doing theological ethics to the insights of another way, thereby eliminating the unnecessary, unhelpful, and sometimes un-Christian polarizations that presently separate them.     

Ridwan’s conversion: kandoeri giving,moral personhood,and the re-imagining of communal difference in Indonesia

ABSTRACT

This article brings religious conversion and religious giving under one analytic lens in examining how ‘Ridwan’, a Chinese–Indonesian convert to Islam from the Indonesian province of Aceh, describes the process through which he became a Muslim. Ridwan frames his account of conversion in terms of religious giving, with special reference to Acehnese ritual feasts known as kandoeri. He draws attention to the way kandoeri giving constitutes a mode of relationality, in which careful attention to difference is the basis for reciprocity. His approach rests on what the anthropological theorist of The Gift, Marcel Mauss, identified as ‘moral persons’, a category that contrasts with liberal ideas of the self and identity. It reflects an awareness of the dual nature of exchange partners, who are always potentially both enemy and friend. This subtly challenges prevailing Indonesian understandings of intercommunal, especially interreligious, relations as well as common perceptions of Chinese–Indonesian religiosity and belonging.