用现代医学模式看心血管疾病合并抑郁症的诊疗

随着社会进步,生活节奏日益加快,抑郁症及抑郁情绪已经悄无声息地蔓延开来,心血管疾病已成为城乡居民的第一位死因,分别为心理、生理疾病,从传统医学模式的角度看两者互不相干,但从生理-心理-社会的现代医学模式理解以及各种研究表明它们其实有着密切的联系。     

新时期中医药进退之争的前提条件

以科学、理性的态度对待当前中医药进退之争,就必须正确应用与表述争辩中出现的关键性概念、名词以及正确认识相关问题。认为关键性概念和名词的正确应用与表述是这场之争的前提条件,积极探索现代与传统两种医学体系关系则必须正确认识相关问题。     

中医药学应当融入现代医学

中医药目前生存状态堪忧。中医药由于缺乏吸纳一切科学成就、校正自身差错的结构体制,缺乏坚持实证主义科学精神的价值取向,缺乏将经验认识转变为科学认识的线路,因而使其远远落后于现代医学。中医药只有融入现代医学才有出路。     

现代世界观中的意识及其哲学难题

人是具身心智的存在者,其存在方式独特性在于:他既依赖于物理形态的身体,又有存在论上不可还原性的主观性。因此如何在现代世界观中一致且完备地解释和理解人遂成了心智哲学的大问题。如果坚持现代世界观的基本立场一致性,那么对意识的解释和理解不可避免存在着"难问题"所界定的不完备性。人们大致从三个进路来处理不完备性的局面。然而,原则上它们都无法实现一致且完备的要求,因为这里存在一个根本的局限,即不可能通过认识论的方法在两种存在论形式(无和有)之间实现等价转换。尽管在认识论上这是一个悲观的结局,但另一方面它又是积极的,因为它显示了个体经验在存在论上是独一无二的。     

牟宗三形著说质疑

本文依次从心体是否需要性体保证其客观性,性体能否保证心体的客观性,形著说能否达到预期目的,究竟应该如何看待天道等方面,向牟宗三著名的形著说提出质疑。本文总的结论是,形著说虽有重要的理论意义,但其路子从一开始就没有走对,不仅不能有效解决理论上的难题,而且有叠床架屋之嫌。     

临床医学教育中的医学哲学

医学哲学是现代医学教育中的重要组成部分,医学科学必须与医学哲学相结合才是未来医学教育的发展方向。在以岗位胜任能力为导向的医学教育转型中,培养医学生的哲学思维无疑是其重要环节之一。为适应全球卫生事业的迅猛发展,医学教育务必在临床思维上进行整合。本文从培养合格医学毕业生的角度出发,阐述了医学与哲学的关系、医学教育中的哲学地位及哲学在临床医学教育中的具体应用。旨在提高医学生的哲学理念,促进现代医学教育的转型发展。     

Caricatures,Myths, and White Lies

Pedagogical situations require white lies: in teaching philosophy we make decisions about what to omit, what to emphasise, and what to distort. This article considers when it is permissible to distort the historical record, arguing for a tempered respect for the historical facts. It focuses on the rationalist/empiricist distinction, which still frames most undergraduate early modern courses despite failing to capture the intellectual history of that period. It draws an analogy with Michael Strevens's view on idealisation in causal explanation to distinguish between myths and caricatures. Myths are distortions of the historical record that undermine students' understanding of the past, despite having other pedagogical benefits (being illuminative of some other period, or helping uptake of philosophical skills and methods). Caricatures are distortions that either increase or are indifferent to understanding of the past. Mythmaking, the article argues, is unjustified.     

Challenging the State: Teaching Alternative Historiographies in Early Modern Politics

This article argues that we can improve the way we teach early modern political philosophy if we introduce students to alternative views about the development of the state. First, it summarizes the work of contemporary philosophers and historians who are critical of the modern state. Second, it points out ways in which early social contract theorists take the state for granted. Third, it argues that alternative views about the development of the state can help students take a more critical perspective on standard works of early modern political philosophy. Fourth, it argues that these alternative views will help students better understand dissenting voices in early modern political philosophy.     

Teaching Early Modern Philosophy as a Bridge between Causal or Naturalistic and Conceptual Thought

It is a challenge in teaching early modern philosophy to balance historical faithfulness to the arguments and concerns of early modern philosophers and interpreting them as relevant to the kinds of thinking that contemporary undergraduate students find plausible. Early modern philosophy is unique, however, in applying modern scientific method directly to problems concerning nonphysical aspects of reality that our contemporary scientific thought, and with it mainstream contemporary culture, no longer find amenable in their own, independent right to reliable reasoned approaches. At the same time, early modern philosophy often also takes seriously purely conceptual or logically consequential thought in the investigation of these topics, as our mainstream contemporary culture does not. This kind of thought, we argue, is distinctive of philosophy in general and appropriate to nonphysical aspects of reality. Early modern philosophy, then, offers a bridge between the kind of reasoned, objective thought our mainstream culture finds plausible and thought about nonphysical reality or, in general, the thought that characterizes philosophy.     

One ring to rule them all: Master discourses of enlightenment—and racism—from colonial to contemporary New Zealand

We interrogated historical continuity and change in discourses of enlightenment and racism through the analysis of 160 years of New Zealand Speeches from the Throne (1854–2014, 163 speeches). Enlightenment discourses of benevolence and perfectibility were prevalent in all periods, much more so than racism. ‘Old‐fashioned’ racism took the form of an assumed civilizational superiority (including accusations of ‘barbarism’) during colonization, with ‘modern’ racism taking forms like blaming Māori for not ‘productively’ using the land. Both declined to almost zero by the 20th century, undermining the idea of ‘old‐fashioned’ versus ‘modern’ racism. Utilitarian discourses peaked in the late 19th to early 20th centuries as justification for Māori land alienation. ‘Master discourses of enlightenment’ consisted of a central core of social representations that changed at the periphery, with a gradual expansion of symbolic inclusion of Māori in discourses of national identity to the point where biculturalism is the dominant discourse for elites today.