社区卫生服务机构实施品牌战略的构想

"看病难"、"看病贵"两大问题,阻碍和谐社会建设、影响人民群众生命健康。大力发展社区卫生服务,将成为在城市缓解老百姓"看病难"、"看病贵"问题的重要举措,但由于种种问题与困难,降低了老百姓对它的信任度。在社区卫生服务机构实施品牌战略,塑造品牌形象,无疑是提升老百姓信任度的一剂良方,社区卫生服务必将迎来飞速发展。     

The ethics of complexity and the complexity of ethics

Abstract

In this paper, we investigate the implications that a general view of complexity - i.e. the view that complex phenomena are irreducible - hold for our understanding of ethics. In this view, ethics should be conceived of as constitutive of knowledge and identity, rather than as a normative system that dictates right action. Using this understanding, we elaborate on the ethics of complexity and the complexity of ethics. Whilst the former concerns the nature and the status of our modelling choices, the latter denotes a contingent and recursive understanding of ethics. Although the complexity of ethics cannot be captured in a substantive normative model, we argue that this view of ethics nevertheless commits one to, what we term, ‘the provisional imperative’. Like Kant’s categorical imperative, the provisional imperative is sub-stantively-empty; however, unlike Kant’s imperative, our imperative cannot be used to generate universal ethical principles. As such, the provisional imperative simultaneously demands that we must be guided by it, whilst drawing attention to the exclusionary nature of all imperatives. We further argue that the provisional imperative urges us to adopt a certain attitude with regard to ethical decision-making, and that this attitude is supported and nurtured by provisionality, transgressivity, irony, and imagination.     

How does anybody live in this strange place? A reply to Samantha Vice

Abstract

Samantha Vice has argued that ‘white’ South Africans are so tainted by the history of racial oppression in their country that they are incapable of attaining a great degree of moral virtue. She recommends that they should live in humility and political silence. There are a number of flaws in her argument. First, none of the characteristics of ‘white’ South Africans that she says provides the basis for these conclusions can distinguish (almost) all ‘white’ South Africans from (almost) all ‘black’ South Africans. Second, because it is not only ‘white’ South Africans but everybody in the world who either perpetrates serious injustice or is tainted by others’ perpetration of it, her argument, if sound, would imply that nobody is capable of great virtue and that everybody ought to be politically silent. Finally, her recommendation that ‘white’ South Africans should be politically silent is a very dangerous one.     

"Moralism" and the Gender Gap: Judgments of Political Ethics in Japan

This article investigates whether women are, as many claim, "moralists"—that is, moral and ethical standard-setters who seek clean politics and have strict standards for public officials. An analysis of data from the 1996 Japanese Elections and Democracy Study survey and from 18 focus groups conducted in 1996 indicates that women in Japan are not moralists. As elsewhere, there is a gender gap in Japan on "issue preference sets," with women favoring a "care" agenda, but women assign political ethics less importance than do men, even though women are more likely to see adverse effects from political corruption. Studying people's judgments of four ethics scenarios reveals minimal gender gaps; controlling for education and age, women's judgments overall are less, not more, strict than men's. Among women, age is a better predictor of moralism than education; older women are stricter than younger women on political ethics. This is attributed to gender-based differences in moral reasoning: Japanese women and men both rely heavily on a "relation-based" frame (which is situation-specific and requires extensive social information), but gender stratification patterns create information inequalities. Younger women lack social information necessary for judging political misconduct, whereas older women overcome the information deficit through life experience.     

Values and Voting

We examined relations of the 10 types of values in Schwartz's (1992) theory of voting. Hypotheses were generated by relating the core motivations of each value type to the ideological messages conveyed by party policies and symbols. Eight parties that ran in the 1988 Israeli elections were arrayed by judges on three ideological dimensions: classical liberalism, economic egalitarianism, state and religion. Discriminant analyses yielded a function whose coefficients for value types corresponded to hypotheses for the state and religion dimension and ordered party supporters on this dimension. After dropping religious parties, another value-based function ordered party supporters on the classical liberalism dimension, as predicted. Both functions significantly improved the party classification of voters in a representative national sample (N=769). Economic egalitarianism, a nonsalient dimension in Israeli politics, was unrelated to values. Results suggest that all types of values may be politically relevant depending on context.     

Feminists, Islamists, and Political Change in Turkey

This paper examines how some feminist and Islamist women in Turkey helped bring about change in political values during the past decade. The traditional political culture upheld statist, corporatist (as opposed to liberal, individualist) norms. The state controlled religion in the name of secularism and limited democracy within the confines of formal equality. Both feminists and Islamists contested traditional political values by insisting on their own definition of their interests, as opposed to those that were state-enforced. The feminists questioned the justice of formal equality as they sought substantive equality; Islamist women challenged the secular concept of equality as they insisted on the justice of male-female complementarity. Both groups engaged in active politics and expanded the parameters of democratic participation as they sought substantive equality beyond formal equality. Yet the patriarchal heritage of Islam defined the limits of Islamist women's search for liberation within the confines of religion.     

Authoritarianism and Economic Threat: Implications for Political Behavior

This study examined whether authoritarians experiencing economic threat are more likely than other authoritarians to support social policy and political agendas that restrict benefits or curtail rights for disadvantaged groups. A sample of 131 college students completed questionnaires that measured authoritarianism, degree of economic and societal insecurity, and attitudes toward eight political issues. Economic and social insecurity were indexed to perceptions of whether one's standard of livingg had declined, whether incom inequality had grown among social classes, and whether crime, race relations, environmental quality, and governmental services had worsened. The political scales reflected issues currently debated in public forums; they included funding mechanisms for social security and health care, the state's role in regulating abortion, government services for illegal immigrants, terminating welfare for unemployed women with children, and regulation of sexual conduct. A logistic model found that, relative to non-threatened authoritarians or nonauthoritarians, threatened authoritarians were six times as likely to favor restricting benefits to powerless groups and eight times as likely to support the state's preventing women from securing anabortion. These results are discussed in terms of systemic changes in the economy that have resulted in declines in real income and increasing income inequality.     

Political Participation and Feminist Consciousness Among Women Activists of the 1960s

This paper examined the hypothesis that women who took part in student movements of the 1960s would be distinguishable from their contemporaries in terms of political ideology, political behavior, and feminism in middle age. Women who had been identified as student activists in public records during the late 1960s and early 1970s were compared to a sample of nonactivist peers. Although the two groups scored similarly on variables related to work and family arrangements, former activists scored higher on measures of leftist political orientation and political efficacy, reported greater political salience and collectivism, and reported greater current political participation. Although both groups reported high levels of feminist consciousness and identity, activists scored significantly higher. The difficulty of politically mobilizing women to combat gender discrimination is discussed in light of the discrepancy between consciousness and activism in the comparison group.     

2017: The Quincentennial Celebration of the Reformation in an Age of Secularization and Religious Pluralism

In the last days of October 1517 Martin Luther finished a series of theological theses in which he argued that selling indulgences was theologically wrong; in fact, untenable. Protestants consider Luther's initiative the beginning of the Reformation. But how should we celebrate the memory of these events that took place 500 years ago? What is the lasting value of Luther's message in our time, in an age of secularization and religious pluralism?     

God Versus Party: Competing Effects on Attitudes Concerning Criminal Punishment,National Security,and Military Service

We explore how images of God interact with political party to predict attitudes concerning the appropriate role of government in both criminal punishment and national security. Using the second wave of the Baylor Religion Survey (2007), we analyze the extent to which beliefs regarding God's moral judgment moderate the influence of party affiliation on opinions about the death penalty, fighting terrorism, punishing criminals, serving in the military, and U.S. involvement in the Iraq War. Specifically, we find that Democrats who believe in a judgmental God tend to support more conservative policies. In fact, attitudes converge such that the effects of party membership are erased if rival partisans both believe in a judgmental moral authority.