创新管理理念对于我国创新型医药企业发展的启示

近年来我国医药工业取得了突出成绩,但医药企业面临复杂的内外部环境,需尽快打破同质化严重、竞争力不足的格局,向创新驱动转型。创新管理的理论观点对于创新型医药企业有借鉴意义,分析了尚处于发展阶段的创新型医药企业在文化、组织和创新能力建设等方面的一些问题,参考创新理论的一些观点,认为创新型医药企业可在不断追求技术、产品创新的同时,思考对企业文化、组织管理、创新能力方面的变革,从而有效地推进创新战略实施。

     

2000年~2012年医学人文领域传统文化研究状况文献计量学分析

以“医学人文”及“中华传统文化”为关键词,在“中国知网”检索2000年~2012年相关文献合计163篇,文献分类后进行汇总、分析。2000年~2012年,研究成果数量总体呈上升趋势,尤其2009年后增长迅速,显示传统文化对医学人文发展的价值日益被重视;成果类型以期刊论文占绝大多数,系统性的研究成果较少;研究内容侧重于儒家文化与医学人文、中国传统医学伦理等领域的研究,对道家、佛家医学人文相关研究涉及较少;研究人员主要集中于中医类院校,现代医学领域相关研究人员较少。     

中医学的人文文化与科学文化

文化现象是一个中性的概念,但涉及文化的继承、弘扬问题,就不能不涉及到价值判断,梳理中医学积极的价值体系应是中医的人文文化研究的主要目标之一。中医学治疗疾病的有效性与探索治病规律、治病原理的特质决定了其自然科学属性。对于中医学无论进行怎样的人文文化研究,都不应当排斥对中医的科学文化的追求。对于中医学进行人文文化研究应当避免各种科学名义的干扰,同时也要避免用人文文化的研究方法解决具体的科学问题。中医学的科学研究应当与其积极的价值体系相统一。     

近年来国内民族认同研究述评

近年来国内民族认同研究的内容主要集中在民族认同的内涵、民族认同与国家认同的关系、民族认同与文化适应、心理健康的关系等方面。研究存在的主要问题是理论探讨多于实证研究, 研究取样和方法单一, 缺乏比较性、过程性和机制性的研究, 未能注重本土化研究。未来研究需要以多学科视角, 结合多种研究方法, 使用高级统计方法进行数据分析, 揭示我国民族认同的本质和特征, 形成本土化的民族认同理论。     

文化与心理--研究维果茨基文化历史理论的现代意义

维果茨基文化历史理论对当今研究文化与心理关系问题的启示在于：坚持唯物的辨证方法论是研究文化与心理关系问题的基础;创造性地以符号为中介,以符号作为高级心理机能社会文化历史理论的基础,使文化与心理之间有了联系的桥梁;“实验发生法”为当今实验的生态有效性研究奠定了理论基础;强调从文化的维度来解释人的心理的产生和发展,推动了西方心理学的文化转向;强调社会文化对人的心理发展的决定作用,为心理学的后现代建构提供了理论基础。     

A tale of two processes: On Joseph Henrich’s the secret of our success: How culture is driving human evolution,domesticating our species,and making us smarter

We situate Henrich’s book in the larger research tradition of which it is a part and show how he presents a wide array of recent psychological, physiological, and neurological data as supporting the view that two related but distinct processes have shaped human nature and made us unique: cumulative cultural evolution and culture-driven genetic evolution. We briefly sketch out several ways philosophers might fruitfully engage with this view and note some implications it may have for current philosophic debates in moral and political theory and over the nature of extended cognition. We end by noting how Henrich’s view of the source of cultural design and innovation, and the prominence of place he gives to the extended process of cultural evolution, cuts against a cluster of broad but common views about human minds, recasting putative bugs as features and indicating that many of the distinctive features of our individual minds evolved to allow them to be effective cogs in the larger, more productive cultural machine.     

Teaching ethics: More than an honor code

An honor code is certainly a good place to start teaching engineering students about ethics, but teaching students to live honorably requires far more effort than memorizing a code of ethics statement or applying it just to academic performance. In the School of Engineering at Grand Valley State University, we have followed the model provided by the United States Military Academy at West Point. For our students this involves an introduction to the Honor Code as part of a larger Honor Concept at the very beginning of their studies and then making it an integral part of their preparation as engineers. The challenge is significant because the culture at large does not support living with an Honor Concept. This paper will begin with a discussion of the cultural context in which we must teach, because that context has changed significantly in the years since many faculty members were students themselves. The rest of the paper will detail the approach that we have taken to teach ethics as an engineer’s way of life. “The shortest and surest way to live with honor in the world is to be in reality what we would appear to be. All human virtues increase and strengthen themselves by the practice and experience of them.” Plato An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

Engineering ethics, individuals, and organizations

This article evaluates a family of criticism of how engineering ethics is now generally taught. The short version of the criticism might be put this way: Teachers of engineering ethics devote too much time to individual decisions and not enough time to social context. There are at least six version of this criticism, each corresponding to a specific subject omitted. Teachers of engineering ethics do not (it is said) teach enough about: 1) the culture of organizations; 2) the organization of organizations; 3) the legal environment of organizations; 4) the role of professions in organizations; 5) the role of organizations in professions; or 6) the political environment of organizations. My conclusion is that, while all six are worthy subjects, there is neither much reason to believe that any of them are now absent from courses in engineering ethics nor an obvious way to decide whether they (individually or in combination) are (or are not) now being given their due. What we have here is a dispute about how much is enough. Such disputes are not to be settled without agreement concerning how we are to tell we have enough of this or that. Right now we seem to lack that agreement—and not to have much reason to expect it any time soon. An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

Homelessness in the United States: Assessing Changes in Prevalence and Public Opinion, 1993–2001

A national survey was administered in 1993-1994 (N = 360) and repeated in 2001 (N = 435) to assess the prevalence of homelessness as well as attitudes, opinions and knowledge regarding homelessness. No significant changes in prevalence were found, despite a strong US economy during most of the 7-8 year period. Respondents in 2001 had less stereotyped views of homeless people and were more supportive of services, but came to see homelessness as a less serious problem that was less often due to economic factors. This "mixed" set of findings may reflect both beliefs on the benefits of a good economy and an increased awareness of the complexity of homelessness. Across the surveys, younger, female, liberal, and less wealthy respondents demonstrated more sympathetic attitudes towards homeless people.     

Engaging Australian Aboriginal youth in mental health services

It is currently estimated that up to 40% of Aboriginal youth (aged 13–17) will experience some form of mental health problem within their lifetime. Of greater concern is the evidence that indicates that Aboriginal youth fail to access mental health services commensurate with this need. This is due, in part, to the characteristically monocultural nature of service delivery of existing services. This paper overviews a model that has been developed specifically for the engagement of Aboriginal youth (aged 13–17 years) in mental health settings. Importantly, a mix of urban (N = 43) and rural (N = 68) Aboriginal youth were represented within the sample to determine its efficacy across different language and tribal groups. The model proved to be effective in engaging 97% of Aboriginal youth (n = 108), with only a small number not effectively engaged (n = 3). The model provides a foundation for the further development of evidence‐based models of best practice that have so far provided to be elusive within this complex field.