New insights into the formation and duration of flashbulb memories: Evidence from medical diagnosis memories

Flashbulb memories are vivid and salient memories for the moment one hears about a surprising, emotional, and significant event. The current research examined flashbulb memories for a loved one's medical diagnosis, focusing on individual and situational factors associated with memory development and endurance over time. An online survey collected memory narratives and subjective ratings from 309 mothers who received a diagnosis of Down syndrome for their child. Time since diagnosis ranged from 1 month to 52 years. Using two independent measures, the Flashbulb Memory Checklist and the Autobiographical Memory Questionnaire, we found that a majority of diagnosis memories qualified as flashbulb memories, even 20 years or more after the event. Importantly, support from the medical staff at diagnosis emerged as a critical variable related to flashbulb memory development and the persistence of these flashbulb memories over time.     

合作与竞争不同情境下的自我参照效应

为了探究合作与竞争行为及其不同的行为结果对自我参照效应的影响,采用三个实验：实验一让被试阅读合作或竞争故事,测量其自我参照效应,结果发现,阅读竞争故事的被试表现出明显的自我参照效应,而阅读合作故事的被试表现出了他人参照效应;实验二让被试完成真实的合作或竞争游戏,结果发现,完成竞争游戏的被试表现出明显的自我参照效应,而完成合作游戏的被试没有表现出自我参照效应;实验三操作合作或竞争游戏的结果(成功或失败),结果发现,不论是合作行为还是竞争行为,被试在失败的结果下表现出的自我参照效应比成功时更明显。整个研究表明,人际间的行为互动模式(合作或竞争)及其行为结果(成功或失败)对自我参照效应有一定的影响。     

医学教育思想变革要顺应新的医学模式转变

医学模式是一种医学教育观念、教育方法、管理方式和医学人才教育的基础,顺应新的医学模式转变是医学教育改革成功的前提。搞好医学教育改革应变革旧的思想观念,适应现代社会发展对医学提出的更高要求,改变生物医学模式下的“病”与“人”的分离,重视生物致病因素,忽视心理、社会因素对健康的影响等缺陷。     

浅析阿尔贝特·施韦泽的医学伦理人格

阿尔贝特·施韦泽作为20世纪西方社会中极具影响力的人物，他所主张的敬畏生命的伦理思想固然值得我们今天学习研究、发扬光大，而他作为一名著名医学家，他传奇智慧的人生中所进行的一系列医学实践活动，更是展示了他热爱生命、热爱人类、热爱医学、富有理想、淡泊名利、甘于奉献医学的高尚医学伦理人格、炽热的医学伦理情怀，更值得我们当今每一位医务工作者和在校医学生敬仰、学习。     

秋瑾的近代新型女性伦理思想与实践

本文通过论述秋瑾冲破传统婚姻关系的事例，探讨秋瑾有关男女平权、女性自立以及女权革命与社会政治革命相结合的思想与实践，以期对于秋瑾的近代新型女性形象有一个较为清晰的认识。     

Elderhood: Aging's new frontier

Drawing on folk wisdom and the social sciences, the surge in older adulthood is re‐framed as a new frontier of individual and societal opportunity.     

Aquinas and the Natural Law

Recent decades have seen a shift away from the traditional view that Aquinas's theory of the natural law is meant to supply us with normative guidance grounded in a substantive theory of human nature. In the present essay, I argue that this is a mistake. Expanding on the suggestions of Jean Porter and Ralph McInerny, I defend a derivationist reading of ST I‐II, Q. 94, A. 2 according to which Aquinas takes our knowledge of the genuine goods of human life and their proper ordering to one another to be self‐evident only to the wise who are able to discern the truth about our God‐given human nature. I then show that this reading provides a better account of Aquinas's view than two recent alternatives: John Finnis's brand of inclinationism and Daniel Mark Nelson's virtue‐based interpretation.