Axiomatizing Relativistic Dynamics without Conservation Postulates

A part of relativistic dynamics is axiomatized by simple and purely geometrical axioms formulated within first-order logic. A geometrical proof of the formula connecting relativistic and rest masses of bodies is presented, leading up to a geometric explanation of Einstein’s famous E = mc ². The connection of our geometrical axioms and the usual axioms on the conservation of mass, momentum and four-momentum is also investigated.     

直立位机械通气可行性的探讨

机械通气是治疗急性肺损伤／急性呼吸窘迫综合征（ALI／ARDS）的重要措施之一,本文从理论上探讨直立位机械通气的可行性,推测其可能的机制,与肺保护通气策略的关系,尚需要解决的问题,以期证明优于传统机械通气方式。     

镇静与镇痛在ICU机械通气患者中的应用变化

探讨ICU内机械通气患者应用镇痛剂、镇静剂及肌松剂的情况及其对机械通气和预后的影响。回顾性分析我院中心ICU2006年、2007年收治的244例行有创机械通气治疗超过48h患者的临床资料,并将患者分为2006年组和2007年纽,用统计软件分析患者在年龄、性别、入ICU时APACHEⅡ评分、血糖、血浆白蛋白、基础疾病,气管插管时间、机械通气时间、ICU住院天数、镇痛与镇静剂应用的时间、机械通气时是否使用肌松剂、Ramsay评分及病死率方面是否存在差别。统计分析显示2006年组和2007年组在年龄、性剐、入ICU时APACHEⅡ评分、血糖、血浆白蛋白、是否使用肌松剂及基础疾病方面无差别;与2006年组相比2007年组患者气管插管时间、机械通气时间及ICU住院天数均缩短,镇痛与镇静剂应用时间均缩短,Ramsay评分降低,病死率下降。提示对机械通气的危重症患者应合理使用镇痛剂与镇静剂。     

建言效能感结构及其在员工建言行为发生中的作用

作为一种组织促进性行为, 员工建言在知识经济时代对组织的作用日益显著。学界从多角度探讨了建言的发生机制, 然而从认知的视角的研究则较为缺乏。本研究从社会认知理论视角, 构建了建言效能感结构(研究一), 并探索了建言效能感在建言行为发生中的作用(研究二)。研究一从长三角地区企业的26名基层员工中提取建言效能感关键事件, 编制初始问卷, 通过对188个样本的探索性因子分析及对另188个样本的验证性因子分析, 探索并验证了建言效能感的结构及其量表; 研究二通过对401份“员工－上级”配对样本的问卷研究显示, 一般自我效能感对建言行为有着正向影响, 且建言效能感在其中起着中介作用, 工作可得性缓冲调节建言效能感与建言行为之间的关系。     

Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

The global non-entropic arrow of time: from global geometrical asymmetry to local energy flow

Since the nineteenth century, the problem of the arrow of time has been traditionally analyzed in terms of entropy by relating the direction past-to-future to the gradient of the entropy function of the universe. In this paper, we reject this traditional perspective and argue for a global and non-entropic approach to the problem, according to which the arrow of time can be defined in terms of the geometrical properties of spacetime. In particular, we show how the global non-entropic arrow can be transferred to the local level, where it takes the form of a non-spacelike local energy flow that provides the criterion for breaking the symmetry resulting from time-reversal invariant local laws.     

DIVINE AGENCY AND THE PRINCIPLE OF THE CONSERVATION OF ENERGY

Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken.     

Towards a structural concept of agonism

The model presented attempts to describe the agonistic situation from the point of view of the individual, taking psychological, ecological, and ethological factors that can influence behavioral expression into account. The animal is considered as consisting of an “ego” and “soma,” these being conceptualized as concentric circles surrounding the gene carrier itself. The hierarchy of responses present to protect the gene carrier together with their motivatory causal factors and their energy expenditures are described and agonism considered as a means by which optimal inclusive fitness can be attained.     

Transference, the transcendent function, and transcendence

People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it.