《周易》象理无隔视野下的船山经学观

王船山学宗张载,以易学为入路构建起形上学体系。他从易学最基本的象理问题出发,提出了“《易》之全体在象, 象理一体无隔”的易学基本理念,并据此导出“即象以见理”的易学方法论。他以此象理无隔的易学视野和方法来统摄《六经》,进一步得出了“《五经》皆象,《易》统其理”的经学观,并主张治经要以训诂为根基,以义理为标的,从而使他的经学呈现出汉宋兼采并治的学术特色。     

Productivity is not enough: A comparison of interactive and nominal brainstorming groups on idea generation and selection

The conclusion that nominal brainstorming groups outperform interactive brainstorming groups has been exclusively based on studies of idea generation. This study tested whether the productivity advantage of nominal groups would also result in better idea selection. Nominal and interactive groups performed a task that involved idea generation and selection. Idea generation and selection were strictly separated for half the groups, but were combined for the other half. Nominal groups generated more ideas than interactive groups, and the ideas generated by nominal groups were more original and less feasible than the ideas generated by interactive groups. However, there were no differences among conditions in quality of the selected ideas. Further, idea selection was not significantly better than chance. This suggests that high productivity in brainstorming is not sufficient to lead to better solutions.     

Prepackaged Tour Versus Personal Journey: The Meaning of Informed Consent in the Context of the Teacher-study Group

This article discusses the specific ethical dilemma of obtaining informed consent and ensuring confidentiality and participant well-being while conducting a qualitative research study with novice ESL teachers in a Teacher Study Group. The discussion outlines their process of resolution of the ambiguities inherent in the research process – in essence the researchers’ personal journey of discovery. The article concludes with the broader implications for making the research process more transparent for other academic researchers working in the field of language-teacher cognition.     

Lutheran Theology in Engagement with World Religions

Abstract : When Lutheran theology engages the world religions, it can offer valuable insights into God's word in action which could come from outside the church. In light of God's Word in action which is an indispensable part of Martin Luther's theology, the author draws special attention to Lutheran irregular theology in connection with a universal dimension of God's grace, theologia crucis, and God's reconciliation with the world. Thus, Lutheran theology is of pro‐Old Testament orientation in relationship with Israel, and also of dialogical and public character in dealing with the issue of religious pluralism.     

基层医院口腔科如何构建和谐医患关系

基层医院口腔科容易引起医患纠纷,本文从基层医院口腔科以及口腔医生的角度谈谈如何构建和谐的医患关系。基层医院口腔医生要掌握扎实的专业理论知识和操作技能以及加强自身修养,并进行良好的医患沟通;基层医院口腔科要营造舒适的就医环境,合理收费,严格的消毒灭菌。构建和谐医患关系在口腔治疗中的起重要作用。     

"仁"——医德的元德

医德是医学道德的简称,具言之,它是指医务人员在医疗卫生服务的职业活动中应该具备的仁爱、救死扶伤等的品德,是道德德目在医务人员身上的内化,也是对医务人员必须具备的最起码的要求.我们评价一个医生,首先是直面他的医德,医德是医生形象的体现,没有医德的医生即使技艺再高超,也算不上一个完整意义上的医生,"无德不成医".事实上一个医德低下的医生,他的技艺也不会高超的.     

《管子》天论浅析

《管子》“天”的含义有至上神、自然神以及运行变化有自身规律的自然之天。基于这种认识,天人关系表现为一是社会现象与自然现象的直接的因果关系的“天人感应”;二是人效法、顺从“天道”,利用自然规律,发挥主观能动性,主宰自然,这在当时是具有进步意义的思想。它在先秦的天论思想发展中起到了承上启下的作用。     

阴阳神化与继善成性——宋明儒对《系辞·上传》第五章第一节的阐释

《系辞·上传》第五章是《易传》中最重要的一章,而其释义适巧又未有定论。之所以未有定论,在于其丰富解读的可能性。本文取宋明儒对此章第一节的疏解,分为不相统属的三系五说。综括而言,如本章由阴阳变化之动力论"道",特殊处在于:既直接就天道论述,但又从切近可持的"阴、阳"势能为论述点,则其论述法可划归于"即用显体"的方式。《系辞》之所谓"善",或由阴阳变化之生生不已立论,或由人之自觉地承继天道处言善。所谓"性",则或从万物所受命于阴阳而成其具体生命处说;或由万物之既成之后,复归于天道处说;或由人(或万物)之自成乃因天道之赋性处说。本文既分别展示此节蕴义的丰富,且见此章可为《易传》形上学性格之标示,也表现宋明儒者间诠释立场的差异。     

The Cultural Adaptation of the Youth Quality of Life Instrument-Research Version for Latino Children and Adolescents

We reviewed the Spanish translation of the Youth Quality of Life Instrument-Research Version (YQOL-R) and culturally adapted the measure with Puerto Rican and Mexican American children and adolescents. The YQOL-R is a self-reported measure that includes four domains: Sense of Self, Social Relationships, Environment, and General Quality of Life. A total of 10 focus groups were conducted with children aged 9 to 11, adolescents aged 12 to 17, their parents, and mental health providers. Five focus groups were conducted in San Diego, California and five in San Juan, Puerto Rico. Eligible participants were recruited from children’s outpatient psychiatry clinics. We followed an iterative and recursive process in reviewing changes and modifications to the instrument using a bilingual committee and a Multi National Bilingual Committee. Greater semantic, content, and technical equivalence of the Spanish and English versions for the YQOL-R was achieved for the two largest U.S. Latino subgroups: Mexican Americans and Puerto Ricans. The cultural adaptation process revealed several important issues regarding the measurement of quality of life in different age groups. Additional items for school, relationships (both family and friends) and spare time suggested the need for a future children’s version of the instrument. For the adolescents, additional items were suggested in the areas of sexuality, intergenerational conflict and acculturative stress.     

命与天命:儒家天人关系的双重视角

As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21