和谐伦理精神探析

和谐社会是一种和而不同的动态的理性社会,它需要一种全新的和谐伦理精神来支撑。这种和谐伦理精神主要体现在公平正义、诚信友爱、尊重自然等三个方面。公平正义是构建社会主义和谐社会制度的首要美德;诚信友爱是协调和谐人际关系的道德基石;尊重自然是实现人与自然和谐相处的生态伦理精神。这三种伦理精神的统一体现了社会、人和自然的统一。     

Nietzsche on Nobility and the Affirmation of Life

In this paper I explore Nietzsche's thinking on the notions of nobility and the affirmation of life and I subject his reflections on these to criticism. I argue that we can find at least two understandings of these notions in Nietzsche's work which I call a 'worldly' and an 'inward' conception and I explain what I mean by each of these. Drawing on Homer and Dostoyevsky, the work of both of whom was crucial for Nietzsche in developing and exploring his notion of worldly nobility and affirmation, I then go on to argue that Nietzsche provides us with no concrete examples of worldly nobles and that, given his historicism, he cannot. Thus Nietzsche's thinking here is broken-backed. I turn, therefore, to explore the inward notions of nobility and affirmation. Discussing Montaigne and Napoleon in the context of Nietzsche's philosophy, I argue that we can make good sense in Nietzschean terms of someone's affirming his own life in an inward sense. This, however, opens up the difference between someone's affirming his own life and his affirming life überhaupt, and I argue that Nietzsche needs to be able to make sense not just of the former but also of the latter. Referring once again to Dostoyevsky, I suggest that Nietzsche can only do so by accepting the idea that all human beings possess dignity qua human beings. This thought is, however, one that he rejects. Thus Nietzsche's reflections in this area cannot be rendered finally plausible since they depend upon something which can find no room in his philosophy.     

Internal objects' or ‘chimerical monsters’?: the demonic ‘third forms’ of the internal world

The concept of 'object' whether internal or external, is a hold-over from the Enlightenment and from the positivistic certainty of nineteenth- and early twentieth-century science, Its use in current psychoanalytic theory and practice is now obsolete because of the contributions of post-modernism and their emphasis on subjectivity and relativity. In plate of the word 'object', the author favors a return to pre-Enlightenment psychology in order to address the presence and clinical manifestation of what the term 'object' screened, i.e., demons, monsters, chimerae, ghosts, spirits, etc. In terms of external 'objects', he favors such terms as 'persons' or 'subjects', which also reflects an adjustment to the post-modem emphasis on the ineffability of the Other.     

NICE帕金森病指南与循证医学的人文精神

循证医学是一种人性化的医学实践方法,最近发布的英国国家临床最优化研究所(NICE)帕金森病(PD)指南,即《帕金森病诊断与管理指南——第二次咨询稿》,充分体现了PD诊疗决策中的人文关怀和循证医学的人文精神。作者从NICE指南的指导思想、医患交流及姑息护理阐述了PD诊治中的人文思想和循证医学对医学人文精神的不断追求。     

论医学人文精神的历史走向

医学人文精神和医学科学精神的整合交融,是医学走向成熟的标志,对生命的终极关怀,是医学人文精神的基本内涵;对医患关系的理解和介入方式,是医学人文精神切入实践的关键;医学人文品格是医学人文精神的良性载体和职业表征。是医生理想的职业人格。这四个问题从不同角度,不同层面凸现了医学人文精神的实质,反映了在新医学模式背景下医学人文精神的历史走向。     

Seeking double personality: Nakamura Kokyō's work in abnormal psychology in early 20th-century Japan

This paper examines Nakamura Kokyō's study of a woman with a split personality who lived in his home as a maid from 1917 until her death in 1940. She was his indispensable muse and assistant in his efforts to promote abnormal psychology and psychotherapy. This paper first explores the central position of multiple personality in Nakamura's theory of the subconscious, which was largely based on the model of dissociation. It then examines how it became a central issue in Nakamura's disputes with religions including the element of spirit possession, which invoked Western psychical research to modernize their doctrines. While both were concerned with the subconscious and alterations in personality, Nakamura's psychological view was distinguished from those spiritual understandings by his emphasis on individual memories, particularly those that were traumatic, and hysteria. The remaining sections of the paper will examine Nakamura's views on memory and hysteria, which conflicted with both the academic mainstream and the established cultural beliefs. This conflict may partly explain the limited success of Nakamura's academic and social campaigns.