Ukuphepha: A Multi-level Community Engagement Model for the Promotion of Safety,Peace and Health

This article aims to describe a theoretically-informed community engagement model which delivers a suite of child safety, peace and health interventions.We provide an overview of critical concepts that inform the community engagement approach that underpins the implementation of the Ukuphepha Child Safety, Peace and Health Programme (UCSPHP), in low-income neighbourhoods just outside Johannesburg, and on the periphery of Cape Town, South Africa. Our analysis is framed within a participatory approach and suggests the importance of six interconnected community engagement pathways: relationship-building; community-centred learning; social justice and contextual congruence; the facilitation of democratic traditions; strengthening the case for community services; and the affirmation of local social economies.     

高校青年教师心理健康及团体心理训练设计研究

随着高校青年教师的比例日益上升。高校青年教师的心理健康问题必须予以足够的重视。本研究采用临床症状自评量表(SCL-90)和艾森克个性问卷(EPQ)对高校青年教师心理健康状况进行调查．结果显示高校青年教师主要存在的问题表现在生理与心理问题、人际关系问题、心理压力问题、情绪稳定性问题等四方面。依据高校青年教师的心理特点及其现状。其团体心理训练的主要内容有改善心智模式训练、情绪管理训练、意志力训练、人格魅力训练、人际沟通训练、缓解压力训练、适应与发展训练、身心保健训练等．主要的训练方法是团体讨论和角色扮演。     

The Institute on Human Values in Medicine: Its Role and Influence in the Conception and Evolution of Bioethics

For ten years, 1971–1981, the Institute onHuman Values in Medicine (IHVM) played a keyrole in the development of Bioethics as afield. We have written this history andanalysis to bring to new generations ofBioethicists information about the developmentof their field within both the humanitiesdisciplines and the health professions. Thepioneers in medical humanities and ethics cametogether with medical professionals in thedecade of the 1960s. By the 1980s Bioethics wasa fully recognized discipline. We show the rolethat IHVM programs played in defining thefield, training faculty and helping schools todevelop programs. We review the beginnings ofthe IHVM in the crucible of social andtechnological change that led to theestablishment of the IHVM's parentorganization, the Society for Health and HumanValues. We then turn to the IHVM programsthrough which Faculty members receivedfellowships to explore new crossovers betweenthe humanities and the health professions. Wehave not only described the Fellows Program asit existed in 1973–1980, but have completed asurvey of the fellows a quarter of a centuryafter they held their fellowships. We describeother IHVM programs designed to facilitate theinitiation and development of new humanitiesprograms, to explore conceptual issues betweenmedicine and five humanities fields, to conductissue driven or educational method conferencesand to advance humanities programs intograduate education through the Directors ofMedical Education.     

Secret médical en santé au travail

The occupational physicians are obliged, like any doctor, to respect the ethical obligations imposed on their profession, including in the exercise of the missions specific to occupational medicine and contained in the Labor Code. The occupational physician is not isolated and works in a multidisciplinary team of a health service at work. He must communicate with other health professionals, but also with employers, representative bodies of staff. Medical confidentiality holds a special place in the triangular relationship between the occupational physician, the employee and the employer. The medical practice in the field of occupational health requires that many provisions of the Labor Code be followed, including the respect of the secret of manufacture and the position of advising employers and employees. The occupational physician must communicate with the employer in order to best achieve his mission, but in practice, it may be difficult for the occupational doctor to make his recommendations heard to improve the working conditions of employees without power, when he cannot argue his opinions on medical information.     

THE PHYSICALIZED MIND AND THE GUT‐BRAIN AXIS: TAKING MENTAL HEALTH OUT OF OUR HEADS

As it becomes increasingly plausible that the mind–brain is explicable in naturalistic terms, science‐and‐religion scholars have the opportunity to engage creatively and proactively with facets of brain‐related research that better inform our understanding of human well‐being. That is, once mental health is recognized as being a whole‐body phenomenon, exciting theological conversations can take place. One fascinating area of research involves the “gut–brain axis,” or the interactive relationship between the microbiome in the gastrointestinal tract (i.e., gut bacteria), the central nervous system, and mental health. A growing body of literature explores the immensely significant interactions between the gut microbiome and mental health issues involving depression, anxiety, gene expression, and stress responses. One's mental health does not occur in a disembodied state, but in a complex physical environment that is strongly influenced by environmental factors, many of which we can control. This article argues that science‐and‐religion can welcome scientific research in this area, creatively incorporating such insights into a theology of mental health and physical well‐being.     

青少年网络成瘾人格特征研究

本研究采用问卷调查法,对某初级中学363名初中生的网络成瘾状况与人格特征进行研究。结论表明:初中生网络成瘾检出率为5.79%;初中生在网络成瘾存在性别差异,男生比女生更易成瘾。网络成瘾学生与非成瘾学生在《卡特尔十四种人格因素问题》中的忧虑性、自律性、适应性与焦虑性、孤独倾向、身体症状和冲动倾向等因子上差异显著。与非成瘾学生相比,成瘾学生的自制能力较差,成瘾学生可能更经常体验到孤独、焦虑和不满,并且在生活中较容易出现适应不良现象。