我国当代医药文化的伦理精神及其建构

当代医药文化是科技、经济与人文一体的复杂系统,其伦理精神应当集焦点于人,以实现医药科技为人的基本价值和目的;伦理精神是医药文化内在制度的核心,医药行业的良好秩序依赖于伦理精神及基于它的合理制度。在“现代性”的背景下,面临被“解构”的医药文化伦理精神建构更应侧重伦理的规范化和制度化,制度与德性共行,共同促进我国当代医药文化伦理精神的建构。     

Evangelicalism

Abstract : The evangelical ethos gives priority to grace over works and is shaped by its irrepressible missionary impulse; faith is existential rather than merely conceptual. The early roots of evangelicalism through the modern period are discussed, and put in context with other movements that grew out of the Reformation. The goal of Christian evangelizing is the creation of a person whose life bears witness to the authenticity of faith.     

ANZSJA's Songlines and Haerenga model of training

Part One and Part Two of this article present the Australian and New Zealand Society of Jungian Analysts' 2006 model of training. The authors describe the process and thinking behind ANZSJA's recent revision of training. The influences on the development of analytical psychology and analytic training in ANZSJA are traced in the first paper. The training review undertaken indicated the desire for ANZSJA to continue to train Jungian analysts by exploring new ways of conceptualizing training. The images, metaphors and thinking, which underlie this innovative training model, are explored. The challenge involved in providing and developing training across a large geographic region with widely distributed and slender resources was embraced. ANZSJA have acknowledged the traditional practices of Australian and New Zealand indigenous peoples. The motif of journey and movement is at the core of the ANZJSA model. The ANZJSA training is not held or contained in a building or buildings but rather held at 'meeting sites' across the landscape of these two countries. Accountability and transparency are central to this training model. In Part Two of the article the structure and documentation developed for this model are contextualized, outlined and linked to the ethos underpinning the current thrust of analytical training in Australia and New Zealand. The focus is the practical mechanisms and processes, which we have evolved to deliver our new training model. The process of engaging analysts in the new model is discussed.     

Reasons for Reason-giving in a Public-Opinion Survey

This paper explores why respondents to a telephone public-opinion survey often give reasons for answering as they do, even though reason-giving is neither required nor encouraged and it is difficult to see the reasons as attempts to deal with disagreement. We find that respondents give reasons for the policy claims they make in their answers three times as frequently as they give reasons for value or factual claims, that their reasons tend to involve appeals to personal experience, and that they often talk about their thought processes, especially when the evidentiary stakes are high. We then explore several ways of explaining these findings. We suggest that one useful approach is to see the reason-giving in the survey interviews as deliberative, reflexive argumentation of the sort described as `critical thinking. We further suggest that the reason such argumentation is often conducted out loud in the interviews, rather than internally, is that it functions in the service of rhetorical ethos, in particular the need to display the fact that one is human, with human autonomy and agency. Doing this may be particularly important in contexts such as anonymous survey interviews in which people are at risk of being treated like machines.     

《战国策·齐策》蕴涵的东夷文化

由战国时期各国史官或策士辑录而成的《战国策》,折射出各国传统文化的特征并显现出一定的地域文化特色。《齐策》中体现的地域文化也鲜明地异于它策,然而这种有其深厚的文化渊源的地域文化蕴含着多种文化元素。齐国乃东夷族世代居住之地,在意识形态领域保留了东夷文化的基础,东夷文化是它的源头。在《齐策》中东夷文化主要体现为：尚武的风习;古老的婚恋习俗以及占卜的遗风等。     

Fostering a “Group Ethos”: Truth or Dare!

A group ethos permeates the two Special Issues of Group dedicated to the future of group psychotherapy in the 21st century. This ethos is elaborated through a parable, an integration of authors' conclusions, and a brief exploration of the myths and basic assumptions about group leadership and followership that characterized the 20th century. A new basic assumption is proposed for the 21st. BaC suggests that members are drawn to groups for the unconscious collaboration necessary to discover something between them, as yet untold—something that may hold the key to their own fates and to the human condition.     

“I can’t cope seeing my kids … hearing these kinds of prayers.” Parents’ rationale for choosing state-funded Muslim schools in the Republic of Ireland: an ethnographic study

ABSTRACT

The population of Muslims living in the Republic of Ireland has increased significantly in recent years. Despite Muslims being one of the fastest growing minorities in the country, there is a paucity of research on the educational choices of Muslim parents. This study draws on ethnographic fieldwork conducted between 2013 and 2014. Based on semi-structured interviews, this article focuses on the views of Muslim parents and teachers from two Muslim state-funded primary schools in Ireland. The interviews revealed that, for most parents, the schools’ Islamic ethos was an underlying motivation for enrolling their children at Muslim schools. The findings also demonstrate the negative reasons of their choices, such as the lack of accommodation and the feelings of isolation they and their children experienced in non-Muslim schools, which further heightens the perception that Muslim schools in Ireland act as safe environments that protect the cultural and religious identities of Muslim children. The article concludes with some considerations for future research.     

Humanisation,democracy and trust: The democratisation of the school ethos

A democratic state is characterised by more than its particular principles and institutions; its citizens must have the democratic virtues and attitudes. One such important attitude is trust, as commentators on the current attempts to create democratic institutions in the USSR emphasise. The paper gives an account of social trust and also the important, though problematic, role that distrust plays in a democracy. Finally the paper considers how the school can instantiate social trust in its own ethos.     

Peirce on Educational Beliefs

This article contends that Charles Sanders Peirce (1839–1914) may enhance our understanding of educational beliefs and that Peirce’s logic may be a tool to distinguish between a dogmatic and a pragmatic justification of such beliefs. The first part of the article elaborates on Peirce’s comprehension of beliefs as mediated, socially situated and future-oriented. The second part points to how Peirce promotes his “method of inquiry” as an ethos of science. The method is not judged by the conclusions it lead to or by the knowledge it may produce. Contrary, as the results are unavoidably provisional and rectifiable, Peirce holds the method productive due to the norms guiding the inquiry: (1) the pragmatic principle, (2) the social principle, (3) fallibilism and (4) abduction. In sum, when adopting a peircean conception, educational research, theory building and practice should be characterized as a mutual commitment towards shared processes of joint learning. In that, Peirce’s method of inquiry may be fruitful in sorting dogmatism from pragmatism.     

From Intractable Conflict Through Conflict Resolution To Reconciliation: Psychological Analysis

Intractable intergroup conflicts require the formation of a conflictive ethos that enables a society to adapt to the conflict situation, survive the stressful period, and struggle successfully with the adversary. The formal termination of such a conflict begins with the elimination of the perceived incompatibility between the opposing parties through negotiation by their representatives—that is, a conflict resolution process. But this is only part of the long-term reconciliation process, which requires the formation of peaceful relations based on mutual trust and acceptance, cooperation, and consideration of mutual needs. The psychological aspect of reconciliation requires a change in the conflictive ethos, especially with respect to societal beliefs about group goals, about the adversary group, about the ingroup, about intergroup relations, and about the nature of peace. In essence, psychological reconciliation requires the formation of an ethos of peace, but this is extremely difficult in cases of intractable conflict. Political psychologists can and should work to improve the state of knowledge about reconciliation,which until now has received much less attention than conflict resolution.