A preliminary study of the comfort of paced respiration

In order to obtain basal information about what type of externally paced respiration is comfortable, 25 male and 25 female undergraduate students were asked to practice self‐paced respiration. After a 1‐min rehearsal following instructions on comfortable self‐paced respiration, subjects carried out 2 min of self‐paced respiration and rated their level of comfort on a scale of 1–5. This was repeated (up to a maximum of seven times) until the subject recorded a high rating. Results indicated that self‐paced respiration was most comfortable, irrespective of sex, when a respiratory pattern was attained of half the respiratory rate and nearly twice the tidal volume of the trainee's resting condition. Although respiratory sinus arrhythmia and heart rate were indicative of a decrease in cardiac vagal activity and end‐tidal PCO₂ was suggestive of a reduction in anxiety, these effects were small. The results have implications for the utilization of externally paced respiration.     

Living toward the end

Human beings look to the end as terminus, a passing away when the individual's life story will be complete. Against a cultural tendency to deny death, Christians—claiming a Creator God who does not die—can accept their finitude in principle and aspire to a “high definition” ending. That hope is threatened by the devastating reality of dementia. But Kierkegaard reminds us that the “positive third” of selfhood is not to be identified with mentality and Whitehead stresses that the reception of the inrushing world does not depend on conscious mentality. Against the prevalent culture of individualism, a person of faith can recognize the constitutive role of community past and present. She can find in her terminus a telos, a passing on of life to the others as she steps aside. Is there more? The Newer Testament proclaims a new creation in which life's ending is transformed by the sense of end as beginning, end as advent. This omega as alpha entails both continuity and discontinuity. As to discontinuity, the Christian envisions a life “beyond Eden,” where the perilous gift of freedom is transformed in an integrating knowledge of self, world, and God—fulfilling the calling given to all as created in God's image. This sense of end does not function as an “escape to a transcendent elsewhere,” but motivates and empowers the believer to care for the suffering victims of this volatile and violent age.     

Religious education,a matter of understanding? reflections on the final report of the Commission on Religious Education

In this article we offer reflections on the final report of the Commission on Religious Education (CoRE) that was published in England in 2018. We expose and problematise the prominent place of understanding in the report, not only as an educational method, but also the underlying world view of the report itself, a world view which we characterise as ‘hermeneuticism’. We raise educational, theological and political concerns about the particular approach taken in the report. We propose instead that religious education (RE) should be considered first of all in terms of what it means to live with a religious or non-religious orientation, conceived in existential terms rather than in terms of beliefs or practices or objectified world views. Educationally we show that what we term a non-hermeneutic way of viewing our humanity would open different possibilities for RE and its future.     

Terrorism and the Uses of Terror

“Terrorism”' is sometimes defined as a “form ofcoercion.” But there are important differences between ordinary coercion and terrorist intimidation. This paper explores some of those differences, particularly the relation between coercion, on the one hand, and terror and terrorization, on the other hand. The paper argues that while terrorism is not necessarily associated with terror in the literal sense, it does often seek to instill a mental state like terror in the populations that it targets. However, the point of instilling this mental state is not necessarily coercive or intimidatory: one can try to instill terror as an act of punishment, or as an expressive or therapeutic act, or because one values the political consequences that might follow, or because one thinks terror is preferable, from an ethical point of view, to the inauthentic complacency that characterizes the targeted population at present. Though this paper asks questions about the definition of “terrorism,” these questions are not asked for their own sake. The quest for a canonical definition of “terrorism” is probably a waste of time. But asking questions which sound like questions of definition is sometimes a fruitful way of focusing our reflections on terrorism and organizing our response. This revised version was published online in June 2006 with corrections to the Cover Date.     

Intrinsicalism and Conditionalism about Final Value

The paper distinguishes between two rival views about the nature of final value (i.e. the value something has for its own sake) — intrinsicalism and conditionalism. The former view (which is the one adopted by G.E. Moore and several later writers) holds that the final value of any F supervenes solely on features intrinsic to F, while the latter view allows that the final value of F may supervene on features non-intrinsic to F. Conditionalism thus allows the final value of F to vary according to the context in which F appears. Given the plausible assumption that there is an intimate tie between final values and appropriate attitudinal responses, it appears that conditionalism is the better approach for mainly the following three reasons: First, intrinsicalism is too indiscriminate, which makes it subject to what I call ‘location problems’ of final value. I illustrate this problem by discussing alleged examples of Moorean organic unities. Second, intrinsicalism evokes symptoms of ‘evaluative schizophrenia’. Third, considerations of theoretical economy tell in favour of conditionalism. Thereafter I respond to some recent challenges to conditionalism. An appendix surveys some meritorious implications that conditionalism offers for various substantial versions of such structurally different views about value as monism, pluralism, and particularism.     

重视终末期肾病患者的心理治疗

心理治疗在终末期肾病(ESRD)治疗中的作用非常重要,不但可缓解患者的心理压力,还可改善患者的生理障碍、减少并发症,因此重视对ESRD患者的心理治疗,可使患者保持良好的生理、心理状态,并能提高患者的生活质量,改善预后。     

Aristotle’s Immovable Movers: A Sketch

In keeping with a view that is explicitly formulated by Aristotle in his Motion of Animals, general kinetic principles must be specified according to the different types of movable entities existing in the universe. At issue, essentially, are the motions of the stars and the motions of animals. Whereas the cosmological immovable mover is the object of two complementary analyses (in Bk. VIII of Physics and in Chs. 6 and 7 of Bk. XII of Metaphysics), information on the immovability of the first mover responsible for animal motion is to be found in the psychological and psycho-physiological treatises (On the Soul, in Bk. I, Chs. 3 and 4, and in Bk. III, Ch. 10 and in Ch. 6 of the Motion of Animals). But it is also found in Ch. 7, Bk. XII of the Metaphysics, in the very context of the argument concerning the absolutely first immovable mover of the world. This suggests that the two types of motion, that of the stars and that of animals, however distinct the arguments about them are, rest on a single scheme, and maybe even on a common principle. This is liable to surprise us, as much as stars and animals appear to us to belong to heterogeneous orders of reality. But the situation is different for Aristotle, who, as attentive as he is to differences, tends nonetheless to conceive the stars as living things of a particular kind. This fact is the source of a series of difficulties that Aristotle generously left for his many commentators to solve. Aim of this text, which was initially directed to a larger audience, is to set some of these complex issues in both simple and up to date terms.     

汉末思想嬗变对《伤寒杂病论》的影响

汉末是两汉经学向魏晋玄学过渡的时期,有清通简要、得意忘言、务实求真等时代特点,并在一定程度上摆脱了神仙之风对医学的影响。从思想嬗变的角度,对中医巨著《伤寒杂病论》的行文风格、方法原则、学术思想等诸方面进行分析,从而提出对其时代背景研究的新思路。     

农村与城镇终末期肾病患者临床状况比较分析

时比分析农村与城镇终末期肾病患者的临床状况,旨在了解新农合政策带给农村终末期肾病患者的益处及今后还需完善和努力之处.对广西壮族自治区人民医院血液净化治疗中心2007年新增的238例终末期肾病患者按农村与城镇进行分组对比分析.96例农村患者,88例选择血液透析,8例放弃治疗;142例城镇患者,23例选择腹膜透析,108例血液透析,11例放弃.无论是城镇还是农村患者慢性肾炎为主要的原发病、都存在透析过晚、并发症发生率高、急诊透析率高的现象.与城镇组相比,农村组患者平均年龄、肾痛知晓率、残余肾功能、血红蛋白、二氧化碳结合力、尿素清除指数低于城镇组(P<0.05);梗阻性肾病发病率、并发症发生率、急诊透析率、死亡率、失访率高于城镇组(P<0.05).新农合的实施使农村终末期肾病患者获得了治疗的机会,针对农村患者肾病知晓率低、临床状况差的特点,需加强农村慢性肾病的防治工作.     

Uncovering the links between brand choice and personal values among young British and Spanish girls

This paper presents empirical research which demonstrates how snacks brands can satisfy certain personal values for female 11–12 year‐old British and Spanish consumers. The qualitative research design uses a means‐end approach, based on a laddering technique, to uncover the links between brand choice and personal values. After reviewing the means‐end model and other relevant theory, the research methodology and design are presented in detail. The findings reveal significant scope for positioning snacks brands using the values of well being and fun and enjoyment (UK and Spain), while the value of friendship and belonging emerges as an extra dimension for the British respondents. Copyright © 2001 Henry Stewart Publications.