医学精神样态的嬗变与医学人文品格——以黑格尔《精神现象学》为方法论的分析

医学作为一种\"技术\"样态在现实社会中遭受诸多指责,医学精神的合理样态分析具有理论和现实意义以及教育价值。以黑格尔《精神现象学》为方法论资源可以分界出医学精神样态在伦理世界、教化世界和道德世界中分别表征为朴素关怀性医学、技术工具性医学与生态和谐性医学三种样态。将医学技术工具性与医学人文关怀本性有机结合的生态和谐性样态是完整的医学精神样态,应作为医学人文教育的核心价值与合理理念。     

积极心理学视野下的孝道及心理机制

如何提高人们的幸福感是各领域积极探索的问题,孝道在几千年的历史演变和人们的幸福生活中占据重要的位置,然而其在当代市场经济环境下,具有怎样积极的时代内涵和特征,孝道与幸福感之间存在怎样的内在心理机制,以及孝道能否为提高行孝者的幸福感做出贡献等问题尚存在疑问,积极心理学为解决这些问题提供了很好的视角。这些问题的澄清为提升人们的幸福感,促进行孝者自觉自愿地行孝,解决老龄化问题以及和谐社会的构建提供了新的启示。     

21世纪仍然需要大力弘扬和培育雷锋精神——纪念“向雷锋同志学习”题词发表40周年

新的时代需要雷锋精神,雷锋精神也完全能够同改革开放、发展市场经济,全面建设小康社会,加快社会主义现代化建设,开创中国特色社会主义事业新局面的时代要求结合起来。     

近视激光手术治疗几个问题的探讨

通过对ICD-10中涉及亚健康的相关类目分析,阐述了亚健康的概念范畴、相关症状表现、相关因素以及防范和纠正,尤其详细论述了亚健康的重点——疲劳状态。“亚健康”,本质上主要是一类心身失调,其防范或纠正,不能只依赖药物、食物等生物学手段,而应更多地借助认知疗法、心理调整、行为纠治等非生物学手段。此外,笔者还创新性的提出：在未来的《ICD》中专列亚健康类目的构想。     

What is The Red Book for analytical psychology?

Abstract: The Red Book enters the field of analytical psychology belatedly, yet presents itself as a foundational text. In this paper, I try to estimate how it will affect the field and to reflect on how it can be used by contemporary readers and clinicians. Jung's own works remain the baseline for theorizing and teaching the fundamental perspectives of analytical psychology, and yet the field has grown far beyond his own contributions. Is this late inheritance of central value or only of peripheral interest for the field? It can be used in various ways and certainly shows many interesting features that link it to Jung's later works, but does it detract or does it add? And if it adds, what does it add? In The Red Book, Jung is speaking to us from the grave. What is he saying? In this paper, I explore how it can be used as an inspirational text for keeping alive the spirit of the ancestors in the field and for linking the present to the deep past.     

Caring,final ends and sports

In this essay I argue that sports at their best qualify as final ends, that is, as ends whose value is such that they ground not only the practices whose ends they are, but everything else we do as human agents. The argument I provide to support my thesis is derived from Harry Frankfurt's provocative work on the importance of the things we care about, more specifically, on his claim that it is by virtue of caring about things and practices, really caring about them – even loving them – we are able to regard and treat them as final ends. Sports, I claim, are paradigmatic examples of practices cared about and loved in these deep ways, and as such deserve to be considered, rather than dismissed because of their supposed triviality, as one of those ends around which a life most worth living can be legitimately forged.     

Concerning a Moral Duty to Cheat in Games

Stimulated by Hugh Upton's recent article in this journal, in which he argues that there can be a moral duty to cheat in games, I attempt to examine his claims. Much of what he writes revolves around examples from two sports, cricket and rugby, and with differing connections to those games' rules. While the example from cricket is said to involve a breach of the spirit of that game, it is contravention of the written rules of rugby on which the latter part of Upton's case focuses. Given limited space I concentrate on the cricketing example, but several of the points I make about that apply also to when rule-breaking itself is involved. My conclusions express doubts about whether a case for a moral duty to cheat in games has been established.