微创与开腹手术治疗胆管结石患者生存质量的比较

采用消化病生存质量指数（gastrointestinal quality of life index,GIQLI）前瞻性测定45例微创内引流一期缝合术与42例开腹胆总管探查术治疗肝外胆管结石在术前、术后2,4,8,12周的生存质量值。结果显示微创组较开腹组治疗肝外胆管结石更有利于患者术后恢复和生存质量提高,微创手术患者术后生存质量更好。     

The Client's Theory of Change: Consulting the Client in the Integrative Process

This article casts a critical eye upon the integration literature and asserts that, as in psychotherapy in general, the client has been woefully left out of the therapeutic process. An alternative that privileges the client's voice as the source of wisdom and solution is presented. It is proposed that conducting therapy within the context of the client's own theory of change offers ways of integrating multiple therapy perspectives. An argument is made for not only recasting the client as the star of the drama of therapy, but also giving the heroic client directorial control of the action as it unfolds.     

Love Your Neighbour as Yourself

This paper examines the many ways interreligious dialogue and interreligious relationship-building interact with and serve how we live out – with others – the moral core of the Christian faith, which is the love of God and neighbour. I take as an example the contemporary Poor People’s Campaign in the United States. The campaign originated with the Rev. Dr Martin Luther King Jr, the Rev. Ralph Abernathy, and others involved in the civil rights movements of the early 1960s. While the Poor People’s Campaign was initiated by and is led by Christians, it is intentionally inclusive of people of many different faiths and those with no particular faith, all of whom share the commitment to love and to serve the poor.     

Mission and Reconciliation in the Orthodox Church

This article examines the Orthodox view on reconciliation as reflected in the famous patriarchal and synodical encyclicals early in the last century and in more recent official documents: the Messages of the Primates of the Orthodox Churches, the approved documents of the Holy and Great Council of the Orthodox Church, and Ecumenical Patriarch Bartholomew’s official statements. These are looked at in reference to (i) the mission statement of the Commission on World Mission and Evangelism, Together towards Life, and (ii) the papal encyclicals Unitatis redintegratio and Ut unum sint. The article further examines the need for a common Christian witness and the reactions within the Orthodox world from a tiny but vocal anti-ecumenical minority. It underlines the importance of a Universal Declaration of Human Responsibilities along with the existing Universal Declaration of Human Rights to address the ecological problem and inequities of the current world economic system, based on the interrelatedness of economy and ecology and the consolidation of the interfaith dialogue for a wider reconciliation. The article also underlines the highest priority of the theological dialogues at all levels and by all bodies of the Orthodox ecclesial reality as a necessary step to promote reconciliation. Finally, the article assesses (i) the dialogue aiming to achieve the visible unity of the church; (ii) dialogues generally focusing on Christian unity, or even unity with other faithful; (iii) dialogues aiming as much as possible at common Christian witness; and (iv) dialogues focusing on the church’s responsibility toward society and the integrity of creation.     

对从HSK题库中计算机自动生成试卷稳定性的试验检验

由计算机从题库中自动生成的试卷能否保持难度的相对稳定？根据IRT进行的等值误差范围有多大？为了回答这些问题,本文以共同组等值作为标准,对基于IRT之上的共同题等值误差进行了试验检验。试验中,采取一定措施保证了考生的动机水平。结果显示,IRT等值的校正方向都是正确的。在4个分测验中有3个分测验的的等值校正效果较理想,1个分测验的等值校正效果不够理想。计算机自动生成的试卷与原有人工命制的试卷在得分方面比较一致,分数相关达到0.931,获得证书的情况也是比较一致的。     

Epistemic presentism

Commonsense functionalism is taken to entail a version of the extended mind thesis, according to which one’s dispositional beliefs may be partly constituted by artifacts. As several opponents of the extended mind thesis have objected, claiming so can generate a cognitive/knowledge bloat, according to which we may count as knowing the contents of trusted websites, even before looking them up (!). One way to retain commonsense functionalism, but avoid the ensuing “cognitive/knowledge bloat” worry is to introduce epistemic presentism—the view that there are no dispositional beliefs and that we can only believe, and thereby know, things in the present. Independently of the above problem, epistemic presentism can be further motivated by shedding light on two central epistemological questions: (1) how to understand the distinction between doxastic and propositional justification and (2) how to interpret the closure principle. The view also aligns with strong intuitions about what we may take ourselves to know, what the relation between action and belief is, and what may count as part of our minds.     

The autonomy of social reality: On the contribution of the theory of systems to the theory of society 1

Many contemporary schools of thought contend that the autonomy of the human world is an impossible and dangerous goal to aim at. It is shown that this is the result of the unwarranted identification of autonomy with self‐mastery. Autonomy has to be conceived of in terms of complexity and self‐transcendence (a bootstrapping). Among the paradigms that are thus revisited: Structuralism, Deconstruction, Methodological Individualism.