THE TREES,MY LUNGS: SELF PSYCHOLOGY AND THE NATURAL WORLD AT AN AMERICAN BUDDHIST CENTER

This study employs ethnographic field data to trace a dialogue between the self‐psychological concept of the self object and experiences regarding the concept of “interbeing” at a Vietnamese Buddhist monastery in the United States. The dialogue develops an understanding of human experiences with the nonhuman natural world which are tensive, liminal, and nondual. From the dialogue I find that the self object concept, when applied to this form of Buddhism, must be inclusive enough to embrace relationships with animals, stones, and other natural forms. The dialogue further delineates a self‐psychological methodology for examining religions in their interactions with natural forms.     

脉理的阴阳和谐观研究--以《濒湖脉学》“缓脉”为中心论证

在《濒湖脉学》的脉理中,把无病的缓脉认为是有神、有胃气的平脉,无病的缓脉是脾胃这一人体后天之本正常运化的脉象。脾脉为缓脉,其余四脏脉以及四季脉也要兼有缓脉,才是阴阳和谐的脉象,脾脉拥有阴阳和谐的缓脉能为其余各脏腑提供精气,从而保证各脏腑的正常运化,只有各脏腑的正常运化才能维护人身体的阴阳和谐。当人身体的阴阳失去和谐出现病变的时候,脉象就会表现为太过或不及或各脏脉俱缓,少有或失去了缓和的脉象以及各脏脉均失去个性的病缓脉。     

手术治疗单一局部复发或远处转移病灶乳腺癌的临床观察

探索手术治疗单一局部复发或唯一远处转移病灶乳腺癌的临床价值。收集2006年6月至2013年6月湖南省人民医院乳甲外科收治的64例局部复发或术后远处转移乳腺癌患者,其中28例为单发病灶病例。根据是否采取了包含手术的综合治疗,将其分为手术组与非手术组。回顾性分析两组的临床资料和随访数据,分析手术治疗局部复发或远处转移乳腺癌有无临床意义。结果28例都采取了含化疗的综合治疗,8例局部单发病灶与9例远处单一脏器转移病例进行了手术治疗。手术组的局部缓解率与控制率明显优于非手术组,均为100％。两组无进展生存时间（PFS）和总生存时间（（）S）比较,手术组明显长于非手术组;但在单一远处脏器转移手术组中0S没有优势。2年生存率方面手术组与非手术组比较有统计学意义。对于术后单一局部复发病灶或唯一远处脏器转移的乳腺癌患者,采取含手术的综合治疗方案能带来明显的PFS优势,若有手术机会和条件成熟,手术仍是不应放弃的有效治疗方法。     

肢体自然重建理念——一种人文关怀治疗

著名的医学家、哲学家Hippocrates在公元前4世纪就指出:医生的责任仅在于促进疾病的自然康复过程,而非阻拦这个过程.患者得以治愈的根据是患者自身存在的康复能力;医生首先必须清楚:自己所治疗的对象是人,是有生命的、有思想的、活在社会上的人,而不是被修理的物件.医生能够做到的只是为患者创造或提供一定的有利于康复的条件.20世纪50年代,前苏联骨科专家Ilizarov发现了张力-应力法则,并因此创造出的牵拉再生、自然重建技术,正是很好地诠释了Hippocrates的思想.     

Adorno,Hegel, and Dialectic

This article explores critical theory's relations to German idealism by clarifying how Adorno's thought relates to Hegel's. Adorno's apparently mixed responses to Hegel centre on the dialectic and actually form a coherent whole. In his Logic, Hegel outlines the dialectical process by which categories – fundamental forms of thought and reality – necessarily follow one another in three stages: abstraction, dialectic proper, and the speculative (famously simplified as ‘thesis, antithesis, synthesis’). Adorno's allegiance to Hegel's dialectic emerges when he traces the dialectical process whereby enlightenment reverts to myth and human domination over nature reverts into our domination by nature. However, Adorno criticizes Hegel's dialectic as the ultimate form of ‘identity thinking’, subsuming unique, material objects under universal concepts by using dialectical reason to expand those concepts to cover objects utterly. These two responses cohere because Adorno shares Hegel's view that dialectical contradictions require reconciliation, but differs from Hegel on the nature of reconciliation. For Hegel, reconciliation unites differences into a whole; for Adorno, reconciled differences co-exist as differences. Finally, against Habermas who holds that Adorno cannot consistently criticize the enlightenment practice of critique, I show that Adorno can do so consistently because of how he reshapes Hegelian dialectic.     

作为人性科学的心理学

确立心理学的学科属性是审查该学科发展状况的基础。心理学作为一门人性科学,却没有按照人的本质属性来发展适合自身独特对象的研究方法而直接照搬探究物的自然科学的客观实验方法。因此,人作为心理学的主题和对象逐渐迷失在大量的经验研究中,以至于当人们读完心理学的著作之后,根本不能回答"人是什么"这个促使近代心理学诞生的古老哲学问题,甚至没有意识到这是一个问题。要使心理学健康发展,就必须认识到本学科旨在探究人性的历史使命,必须意识到心理学作为人性科学这个基本前提。只有在这个基础上,才可能建立起符合人性本身的方法论、学科观、价值观,进而发展出具有独特学科价值的心理学。     

Hope,religiosity, and subjective well-being

This study explored the relationship between religiosity, hope, and subjective well-being among 430 South African university students (n = 324) and their family members (n = 104) (70.2% female; 88.4% black; 8.4% white). Data were gathered utilising measures of religiosity, hope, satisfaction with life, and affect balance. We applied structural equation modelling to examine both the direct effects of religiosity on hope, as well as the indirect effects of religiosity on life satisfaction and positive and negative affect via hope as mediator. Findings suggest pathway and agency hope to mediate the relationships between religiosity and life satisfaction, positive affect, and negative affect. Specifically, religiosity predicted higher levels of life satisfaction and positive affect, and lower levels of negative affect via agency hope. The results suggest agency hope to mediate the relationship between religiosity and subjective well-being.     

On Biotechnology,Theology, and the Human Sciences

There may be very good Christian theological reasons to oppose human biotechnological enhancement. It is, however, difficult to discern what they are. Much of the specifically Christian response to transhumanist biotechnological enhancement has revolved around the metaphysics of human persons; this is hardly surprising, given that similar themes appear in other bioethical themes, such as over in vitro fertilization, abortion, and euthanasia. The main aim of this paper is to clarify the theological requirements for such responses, particularly those that are mistakenly delegated to scientists. In particular, the paper will focus on the need for a Christian theological account of human nature that does not unduly rely on biological accounts of the same.     

How is justice understood in classic Confucianism?

ABSTRACT

In Sinicized Asia, justice, conceptualized and institutionalized in its current form on a Western mold is part of a singular and ancient Confucian legal tradition.

In this paper, it will be argued that Confucians initially articulated the concept of justice in relation to their own explanation of the world and their ideal, which distinguishes and rewards men’s actions according to their merits and social condition.

It will be shown that Confucius’s thinking is primarily political and suggests ways of harmoniously organizing and reforming society in which justice is conceived both as a principle of government, a principle of social conduct and one of the essential virtues, or a ‘moral sense’ that everyone must possess, while, in practice, Confucian justice will put forward the imperatives of retributive justice. This, despite its philosophical aversion for sanctions and for what upsets harmony.     

Identification With All Humanity: The role of self‐definition and self‐investment

Identification With All Humanity (IWAH) relates to higher levels of concern and supportive behavior toward the disadvantaged, stronger endorsement of human rights, and stronger responses in favor of global harmony. So far, IWAH has been conceptualized as a one‐dimensional construct describing the degree with which one identifies with all humans as a superordinate ingroup. However, recent group identification models suggest a multi‐dimensional model to provide a more differentiated approach toward the understanding of the highest level of social identification. Using principal axis (Study 1) and confirmatory (Study 2) factor analyses, we suggest that IWAH sub‐divides into two dimensions—global self‐definition and global self‐investment. Study 2 revealed that global self‐investment was a stronger predictor for both convergent measures (e.g., social dominance orientation and authoritarianism) and behavioral intentions than global self‐definition. Finally, in Study 3, we manipulated IWAH to test its causal effect on donation behavior. Participants in the experimental condition, compared with the control condition, showed higher global self‐investment, which in turn predicted greater giving to global charity. These findings suggest that two dimensions with different behavioral outcomes underlie IWAH.