乳腺癌保乳治疗的进展与临床选择

保乳治疗既能满足乳腺癌的治疗要求,又适于追求更高的生活质量,但应用时必须严格掌握适应证,还要充分考虑到病人及其家庭的经济和心理承受能力,医院的综合治疗条件等因素,充分做到科学性与人性化的高度结合,才能获得最佳临床效果。     

山西省艾滋病防治政策分析

阐述了艾滋病在山西省流行的现状,探讨了艾滋病引发的社会问题,分析了艾滋病防治条例、四免一关怀政策以及艾滋病自愿咨询与检测制度的执行情况以及在执行过程中所存在的主要问题,研究了山西省艾滋病防治工作相关基金的来源和使用情况,针对山西省在艾滋病防治工作中存在的问题,提出了艾滋病防治工作与社区工作相结合的建议。     

急诊科医生要重视构建和谐的医患关系

随着目前医患关系日趋紧张的状况,构建和谐的医患关系成为急诊科医生面临的一个重要课题.从救死扶伤为灵魂、有效解除患者痛苦、尊重和理解患者、良好的医患沟通、语言艺术为桥梁等不同角度深入探讨了急诊科医生如何构建和谐的医患关系.     

Reforming Theology,Reframing Science

Abstract : What is the role of science in theology? What internal dynamics compel theology to take science seriously? Those are the questions—posed in a characteristically cautious academic fashion. There is a back‐story that needs to be told, however, if we are to get at these questions with the vigor they require: Without radical reformation of theology, there is little chance that we can even begin to work on the agenda that science poses to Christian faith and life. Faith is a journey in which we seek to make sense of the world and our lives in it in the light of the gospel we have received. The gospel is about God, God's presence and redemptive work in Jesus Christ and God's continuing presence in the Holy Spirit. But since it is God's presence and work in the world and for us, the gospel is also about the world and about human being—and that is where science comes in, provoking its reformation. Science is now an irreplaceable source of knowledge about the world and ourselves, and in some respects its knowledge is normative. Scientific knowledge has reshaped our view of the world and ourselves in ways that are so commonly known that it is unnecessary to elaborate. To relate our gospel to our actual lives in the empirical world—that is theology's motivation for taking science seriously. But theology must be reformed and reshaped if it is to be capable of taking science seriously. In this essay we focus on this reforming of theology.     

CUI BONO? A REVIEW OF BREAKING THE SPELL: RELIGION AS A NATURAL PHENOMENON BY DANIEL C. DENNETT

The three requirements for a Darwinian evolutionary process are replication, variation and selection. Dennett (2006) discusses various theories of how these three processes, especially selection, may have operated in the evolution of religion. He believes that the origins of religion, like the origins of language and music, may be approached scientifically. He hopes that such investigations will open a dialog between science and religion leading to moderation of current religious extremism. One problem with Dennett's program, illustrating the difficulty of breaking away from creationist thinking, is Dennett's own failure to consider how Darwinian methods may be used to study evolution of behavioral patterns over the lifetime of individual organisms.     

试论西方伦理学的科学路径

由于文化的差异,西方伦理学在发展路径上表现出明显的科学化倾向:一方面,与中国伦理学认为通达道德境界的道路只能是修身养性不同,西方伦理学却主张科学的理性有助于达到道德的理想目标;另一方面,与中国伦理学甚至认为为道与为学在根本上是对抗的相反,西方伦理学却断言美德本身就是知识。     

弗洛姆的道德认识理论

弗洛姆的道德认识理论建立在对人的研究的基础上。认识善、恶以及道德规范,主要是对人性以及蕴含在人性中的可能性的认识。由于人是有生命的,处于不断的生成过程中,因此,对人的认识必须打破客观主义的认识模式,认识主体打破与对象之间的鸿沟,实现融合合一,以整个的内在体验对象,从而获得如对象本来所是的样子去认识对象。弗洛姆的体验性知识在强调人的主观情感投入到认识中的同时,认为认识对象是外在实在的,知识是普遍性有效的,因而是一种客观的认识。弗洛姆的道德认识理论与认识论的实践转向的暗相契合。     

Diffusion,Decolonializing, and Participatory Action Research

Miki Takasuna describes knowledge transfer between elite communities of scientists, a process by which ideas become structurally transformed in the host culture. By contrast, a process that we have termed knowledge transfer by de-elitization occurs when (a) participatory action researchers work with a community to identify a problem involving oppression or exploitation. Then (b) community members suggest solutions and acquire the tools of analysis and action to pursue social actions. (c) Disadvantaged persons thereby become more aware of their own abilities and resources, and persons with special expertise become more effective. (d) Rather than detachment and value neutrality, this joint process involves advocacy and structural transformation. In the examples of participatory action research documented here, Third World social scientists collaborated with indigenous populations to solve problems of literacy, community-building, land ownership, and political voice. Western social scientists, inspired by these non-Western scientists, then joined in promoting PAR both in the Third World and in Europe and the Americas, e.g., adapting it for solving problems of people with disabilities or disenfranchised women. Emancipatory goals such as these may even help North American psychologists to break free of some methodological chains and to bring about social and political change.

THEOLOGICAL METHODOLOGY,CLASSICAL THEISM,AND “LIVED TIME” IN ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way to approach this dialogue, there is not a strict equivalence in this relationship. Theology needs science more than science needs theology. In speaking of time and God we must keep in mind the relational nature of classical Christian theism, even in its most austere forms. We should not read Enlightenment ideas of God back into the classical Christian tradition or neglect the apophatic emphasis in Christian theism, which warned against assuming knowledge of the divine nature. God's relation to time always lies beyond our understanding. Studying the effects of either the Newtonian or Einsteinian concepts of time on our theological concepts should not detract our attention from the “lived time” that characterizes human experience. Consideration of the notion of time in the Madhyamaka Buddhist tradition reminds us that we cannot control the inner reality of time and that for humans time is something to be considered pragmatically.     

A SCIENTIFIC ACCOUNT OF MEANING: DEFLATIONARY BUT NOT DISENCHANTING

In The Really Hard Problem , Owen Flanagan maintains that accounting for meaning requires going beyond the resources of the physical, biological, social, and mind sciences. He notes that the religious myths and fantastical stories that once "funded" flourishing lives and made life meaningful have been epistemically discredited by science but nevertheless insists that meaning does exist and can be fully accounted for only in a form of systematic philosophical theorizing that is continuous with science and does not need to invoke myth. He sees such a mode of thought as a new, empirical-normative science, which he labels eudaimonistic scientia , that evades the disenchantment produced by natural scientific accounts of meaning. I argue that such an empirical-normative science does not provide us with a scientific account of meaning but is itself simply another way of making sense of one's life that is open to scientific explanation. Such an explanation will be deflationary in the sense that it presumes no greater scheme of things for meaning beyond the span of human existence (collective and possibly individual) but not disenchanting in that it does not explain away the flourishing lives human persons and communities create for themselves.