关于未成年人思想道德建设的几点思考

未成年人的思想道德状况如何,直接关系到中华民族的整体素质,关系到国家前途和民族命运。努力提高未成年人的思想道德素质,是我们党的优良传统,是党和国家事业后继有人的重要保证。     

妇产科学临床诊疗中的思维

从辩证思维方式在妇产科学临床诊疗中的运用入手,通过多个临床诊疗的实例,说明哲学与医学的共通性。哲学辨证思维的开阔思维方式,可以使妇产科学的临床诊疗活动更加全面和完善,使临床诊断更加精准,制定的治疗方案更加合理,从而尽可能地减少医疗纠纷。     

基层医院口腔科如何构建和谐医患关系

基层医院口腔科容易引起医患纠纷,本文从基层医院口腔科以及口腔医生的角度谈谈如何构建和谐的医患关系。基层医院口腔医生要掌握扎实的专业理论知识和操作技能以及加强自身修养,并进行良好的医患沟通;基层医院口腔科要营造舒适的就医环境,合理收费,严格的消毒灭菌。构建和谐医患关系在口腔治疗中的起重要作用。     

传媒介入医患纠纷的原因及作用探析

探讨传媒介入医患纠纷的原因及作用。经过分析发现,竞争的需要、经济的需要和受众的需要是传媒介入医患纠纷的主要动机和原因。总体而言,对传媒介入医患纠纷应持肯定态度。它在将医患矛盾进行公开化,唤起公众对医患纠纷问题的重视,提升公众参与意识,以及促进解决结果的公平性与公正性等方面发挥了积极作用。     

QUESTIONING SCIENTIFIC FAITH IN THE LATE NINETEENTH CENTURY

The late nineteenth century was not only a time in which religious faith was questioned in light of increasing claims of natural science. It is more accurate to see the familiar Victorian crisis of faith as but one aspect of a larger historical phenomenon, one in which the methods of both religion and science came under scrutiny. Among several examinations of the status of scientific knowledge in the waning decades of the century, the treatment of the subject by the German theologian Wilhelm Herrmann and philosopher Hans Vaihinger rejected its objective nature and denied that either scientists or theologians had access to the truth of nature. Although this stance regarding the nature of science, religion, and their relationship was limited to intellectuals in German society at the time, it foreshadowed developments in our own day in which the traditional search for truth has been problematized.     

Slowed Speech Input has a Differential Impact on On-line and Off-line Processing in Children’s Comprehension of Pronouns

The central question underlying this study revolves around how children process co-reference relationships—such as those evidenced by pronouns (him) and reflexives (himself)—and how a slowed rate of speech input may critically affect this process. Previous studies of child language processing have demonstrated that typical language developing (TLD) children as young as 4 years of age process co-reference relations in a manner similar to adults on-line. In contrast, off-line measures of pronoun comprehension suggest a developmental delay for pronouns (relative to reflexives). The present study examines dependency relations in TLD children (ages 5–13) and investigates how a slowed rate of speech input affects the unconscious (on-line) and conscious (off-line) parsing of these constructions. For the on-line investigations (using a cross-modal picture priming paradigm), results indicate that at a normal rate of speech TLD children demonstrate adult-like syntactic reflexes. At a slowed rate of speech the typical language developing children displayed a breakdown in automatic syntactic parsing (again, similar to the pattern seen in unimpaired adults). As demonstrated in the literature, our off-line investigations (sentence/picture matching task) revealed that these children performed much better on reflexives than on pronouns at a regular speech rate. However, at the slow speech rate, performance on pronouns was substantially improved, whereas performance on reflexives was not different than at the regular speech rate. We interpret these results in light of a distinction between fast automatic processes (relied upon for on-line processing in real time) and conscious reflective processes (relied upon for off-line processing), such that slowed speech input disrupts the former, yet improves the latter.     

具有类属知识性的思维:群体区别判断过程中的复杂性、有效性、有用性和实质性

类属性思维(stereotypes)在一定的程度上是对群体区别正确反映的类属信仰.类属性思维比我们一般假想的更为复杂.首先,我们在本论文中探讨了在立体性的类属性思维EPA理论框架之下的多维度,即类属性思维的三维度:评估、激活和准确度.同时还特别讨论了类属性思维与具体集体共识的表征特点的图腾信仰之间的密切关系.其次,对于作为人类信仰一部分的类属性思维准确性莫衷一是的研究,我们进行了全面综述,并且本文还仔细考查文化类属性思维,个体类属性思维,个体与群体的判断,准确性评判的标准,和原分析的数据等等,同时进一步表明类属性思维和客观现实性有密不可分的关系.最后,我们指出类属性思维对解释群体和民族的区别非常重要,特别是人的感知的实质性寓于实在的客观群体本身(“感知的同一性”).我们认为,类属性思维的过程,对于高度的实体性和感知的实质性的群体来说,具有深刻影响,况且群体或部落(民族)的图腾也是其群体或民族的实体性的外在表现.尽管我们不可能解决同类属性思维的过程有关的所有争论,但我们所强调的观点是:类属性思维是人类相互影响和生存的有效类属性识别.     

孔门三弟子比较论说

孔门十哲,出类拔萃者莫若颜回、子贡、子路,且此三人之身世、性情、才具、道德修为和成就各有风华,但又殊途同归：共同维护了孔门。光大了儒家。孔子称得上是中华民族几千年来最为伟大的教育家,颜回、子贡、子路三人各方面的修为和成就,莫不大大受惠于夫子有教无类、因材施教的卓越的教育理论和教育方式。三人也没有辜负孔子的教导,以身垂范,较好地诠释了孔子儒家所宣扬的“仁、智、勇”;并与其师一道,在乱世中矢志不渝,坚守道义,追求理想,为儒学的传播和繁荣做出了重要的贡献。     

关于重大医疗纠纷行政干预认识的调查分析

为了解医患双方对重大医疗纠纷的基本认识,对上海市徐汇区35家医疗机构医患双方进行问卷调查.就医患双方对重大医疗纠纷的产生原因、救济途径、行政干预作用等方面的认知情况展开分析,从而得出为了有效解决重大医疗纠纷,需发挥行政干预作用、健全纠纷解决机制以及正确引导舆论导向的结论.     

The im-possibility of secular critique: The future of religion's memory

The legacy of secular critique, with its Greek, Christian, Kantian, modernist traces, constitutes an aporetic law (or contradiction). That law is this: a critical legacy, if it is critical, can affirm and sustain itself only by trying to separate it from itself (from the very crisis that it is). The legacy or history of ‘religion’ is always a history of such critique. Such a legacy always anticipates critiquing itself, its memory (of whatever kind – racist, sexist, colonialist, nationalist). Such a legacy of critique is always a legacy of crisis. However, the crisis of such a legacy cannot be resolved, because critique, as kairos/krisis (critical/decisive moment), can admit of no resolution. Yet the (secular) history of religion, if it is ever historical, can only be a history of such aporetic critique. Such an aporetic critique will be the heritage of religion's im-possible ¹ ?1. I write the word impossible/impossibility with and without a hyphen. When I hyphenate im-possible, I do so to remain true to Derrida's use of it. The im-possible is irreducible to either possibility or impossibility. Sometimes Derrida also writes the word without hyphenating it, but he still implies such irreducibility. future. It is an im-possible future because it will always be a promise, a promise to separate it from itself, a promise that will remain always deferred, always to come. Today, the promise of this secular critique is (in) democracy with its sovereign ‘decisive’ politics. We can no longer simply critique the (future) legacy of religion, understood this way. To do so is to fulfil that legacy's own messianic wish. This is the aporetic limit of secular critique. To think at the limits of the legacy of the critique of religion is to think the very question of the (secular) history of ‘religion’ and its others, that is, ‘religions’.