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131.
随着医学理论与实践的不断创新和发展,中国也正在努力寻求一种具有中国特色的现代医学发展模式.高压氧医学与康复医学都是新兴的边缘交叉性学科,具有广阔的发展潜能和空间;然而,两者在快速发展的同时也突显了一些问题,如:后续动力不足、发展方向不明确等.本文从哲学中联系与发展的角度出发,通过机制探讨及发展趋势的分析,试图寻找两者共同发展的结合点,为推动康复医学与高压氧医学在临床工作中的继续向前发展提供一种借鉴与参考. 相似文献
132.
Nancy Frankenberry 《Zygon》1987,22(1):37-47
Abstract. Empirical philosophy of religion is usually appraised in light of its theological uses, rather than in terms of its relation to philosophical forms of empiricism. The present paper examines the empirical theism of Henry Nelson Wieman by relating it to Carl Hempel's critique of functionalism, Karl Popper's use of falsifiability, and the growth of post–empiricist anti–foundationalism in epis–temology. It is concluded that Wieman's argument commits the fallacy of affirming the consequent; that his theistic perspective nevertheless offers an important heuristic device in line with fal–libilism, and that his radical empiricism anticipates recent anti–foundationalist trends. 相似文献
133.
Annelies Vredeveldt Sjoukje van Deuren Peter J. van Koppen 《Memory (Hove, England)》2013,21(10):1390-1403
ABSTRACTPrevious findings show that collaborative interviews with pairs of eyewitnesses can result in more accurate testimony than individual interviews, and that partners remember more together if they acknowledge, repeat, rephrase and elaborate upon each other's contributions. In the present study, we investigated whether these findings differ for pairs of acquainted and unacquainted partners, respectively. Participants viewed a violent movie in the cinema and took part in three eyewitness interviews approximately five days later. The first and the last interview were always individual. The second interview was individual in the nominal condition (N?=?22 pairs), collaborative with a known partner in the acquainted condition (N?=?21 pairs), and collaborative with a stranger in the unacquainted condition (N?=?20 pairs). We replicated benefits of collaborative eyewitness interviews, in terms of error pruning as well as delayed cross-cuing. However, we found no significant differences between acquainted and unacquainted pairs, neither in recall performance nor in retrieval strategies during the collaborative interview. Regardless of acquaintance, pairs who elaborated upon each other's contributions during the collaborative interview, remembered more together. The findings are evaluated within the theoretical framework of transactive memory. Practical implications for investigative interviewers are discussed. 相似文献
134.
Manuel de Pinedo García Hilan Nissor Bensusan 《International Journal of Philosophical Studies》2013,21(5):741-747
Abstract McDowell’s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the importance of experience. 相似文献
135.
Karl E. Peters 《Zygon》2008,43(1):19-26
Differences in methods of knowing correlate with differences in concepts about what is known. This is an underlying issue in science and religion. It is seen, first, in Arthur Peacocke's reasoning about God as transcendent and personal, is based on an assumption of correlative thinking that like causes like. This contrasts with a notion of causation in empirical science, which explains the emergence of new phenomena as originating from temporally prior phenomena quite unlike that which emerges. The scientific understanding of causation is compatible with a naturalistic theism that holds a nonpersonal model of God as the creative process. However, focusing on the immanence of God, there is a second correlation between methods of knowing and concepts of God. Classical empiricism, used by science, correlates with God understood nonpersonally as the creative process. Radical empiricism, in which feelings and not only sense perceptions have cognitive import, opens up the possibility that one can experience Peacocke's personal, panentheistic God as pattern‐forming influence. I illustrate this second method‐concept correlation with a personal experience. 相似文献
136.
Michael Ruse 《Zygon》2012,47(4):666-685
Abstract Ernan McMullin's 1982 presidential address to the Philosophy of Science Association dealt with the issue of science and values, arguing that although scientists are rightfully wary of the infiltration of cultural and social values, their work is guided by “epistemic values,” such as the drive for consistency and predictive fertility. McMullin argued that it is the pursuit of these epistemic values that drives nonepistemic values (like religious yearnings) from science. Using the case study of the fate of the nonepistemic value of progress in the history of evolutionary theorizing, I show that, vital though McMullin's thinking was for my own scholarship, in fact the study shows that the connections between epistemic and nonepistemic values in science are more complex than either of us supposed. 相似文献
137.
Daniel Marlowe 《Journal of Family Therapy》2013,35(2):119-138
This article examines the conceptual and practice relationship between medical family therapy (MedFT) and its parent field, family therapy, with MedFT viewed as the extension of relational sense‐making and understanding into a specific venue; that of medicine. The extension of this relational meaning system into medicine is typified by the ability of the therapist to negotiate and connect three main areas of conceptual difference that often account for conflictual relationships between mental and biomedical healthcare providers: (i) patient and provider conceptualizations of issues and goals, (ii) linear and circular understanding of issues and goals and (iii) consultative and expert positions on issues and goals. Two case examples are offered to describe how these three areas of tension are reconciled in practice. 相似文献
138.
John A. Teske 《Zygon》2005,40(2):289-298
Abstract. Bjørn Grinde's article is a Janus face from a scientific insider looking out toward religion and from a religious outsider looking in. His scientific story of the evolutionary and present advantages of religion is laudable but incomplete, as the logic of commitment strategies might provide a fuller account of what produces the value of religious faith. His scientific presuppositions nevertheless might be taken as exhibiting some hubris, particularly in the limits of his instrumental ethics. Finally, the variety and potential incommensurability of both theistic and nontheistic religious views render his distinction between “minimal” and “elaborated” views of God problematic as a route to finding a scientifically credible view by which science might move to optimize the value of religion. Nevertheless, the goal of doing so might be supported by several structural features of religious views, of individual transformation and of hopes for the future, which may be supported by the evolutionary logic of commitment strategies at both individual and group levels. 相似文献
139.
Thomas Frederick Susan Purrington Scott Dunbar 《Mental health, religion & culture》2016,19(6):553-564
This study examined the relationships between differentiation of self (DoS), religious coping, and subjective well-being in a sample of undergraduate students at a religiously affiliated university. Intrapersonal DoS or the ability to (1) experience emotions, but (2) not be forced to respond to them is an important capacity for self-regulation with important implications for well-being and spiritual maturity. In this study, DoS was a potential method for understanding one’s emotional experience, and perhaps facilitated respondents’ use of a more collaborative religious coping style to manage this experience. 相似文献
140.
Max Jones 《Philosophical Psychology》2016,29(3):334-348
Dove (2009) and Machery (2007) both argue that recent findings about the nature of numerical representation present problems for Concept Empiricism (CE). I shall argue that, whilst this evidence does challenge certain versions of CE, such as Prinz (2002), it needn’t be seen as problematic to the general CE approach. Recent research can arguably be seen to support a CE account of number concepts. Neurological and behavioral evidence suggests that systems involved in the perception of numerical properties are also implicated in numerical cognition. Furthermore, the discovery of associations between spatial and numerical representations also lends independent support to a CE approach. Although these findings support CE in general, certain versions of the theory may need revising in order to accommodate them. In particular, it may be necessary to either jettison Prinz's (2002) Modal Specificity Hypothesis or to revise one’s method for individuating modal representational formats. 相似文献