全身炎症反应综合征治疗新策略——胆碱能抗炎通路

全身炎症反应综合征(systemic inflammatory response syndrome,SIRS)是各种原因刺激机体产生失控的全身性炎症反应的统称,严重者可致多器官功能障碍综合征。迷走神经及其递质乙酰胆碱所构成的胆碱能抗炎通路可以有效抑制局部和全身炎症反应。本文将从胆碱能抗炎通路的作用特点分析激活胆碱能抗炎通路对全身炎症反应综合征的潜在治疗前景。     

Is There an Ethics of Diabolical Evil? Sex Scandals, Family Romance, and Love in the School & Academy

This essay attempts to examine the difficult question of sex scandals both in public school settings and in the academy. It raises issues over the way authority in the classroom is unequally exercised by both male and female teachers in terms of power and seduction. However, the Law remains explicit when it comes to judging who is at fault within a-student relationship that collapses into the bedroom. The ethics that surround such sexual affairs is raised through the psychoanalytic and philosophical writings of Jacques Lacan. The essay ends by offering a surprised perspective over the question whether an ethics of diabolical evil is possible, given that such affairs are differentiated as post-Oedipal relationships where age differentiations have become blurred.     

"三世"概念与"善恶报应"--佛教中国化的一个范例分析

印度佛教中的“三世”说和因果报应论是对中国人的宗教思想和信仰产生重大影响的理论。然而中国佛教的因果报应论已经不再是原本意义上的印度佛教思想,其中掺杂了大量的中国传统思想。本文考察印度佛教的三世概念、因果报应论与中国灵魂论和善恶报应思想的融合过程,并试图通过佛教的中国化过程来说明佛教理论的变化与发展。     

系统性红斑狼疮误诊的反思

系统性红斑狼疮是一种极为复杂的自身免疫性疾病,临床表现变化多端,早期误诊率高。对1328例系统性红斑狼疮误诊病例进行分析,剖析了该病的本质及特征,并探讨导致误诊的原因,提出了预防误诊的对策,以期提高对本病的早期诊断。     

Demons are everywhere: The effects of belief in pure evil,demonization, and retribution on punishing criminal perpetrators

Do preconceived beliefs about evil influence perceptions and punishments of those who harm others? We examined the effects of belief in pure evil (BPE), demonization, and belief in retribution on punishment of a stereotypically (vs. non-stereotypically) evil criminal. Participants punished the stereotypically evil perpetrator more (i.e., greater recommended jail time, opposition to parole, and support for his execution) because of increases in demonization (i.e., greater perceptions of the criminal as wicked, evil, and threatening), but not increases in retributive feelings. However, regardless of the criminal’s exhibited stereotypically evil traits, greater BPE predicted harsher punishment of the perpetrator; both greater demonization and stronger retributive feelings mediated the relationship between BPE and severe punishments. Further, effect sizes indicated BPE (vs. the evilness manipulation) more strongly predicted demonization and punishment. Thus, some individuals naturally see perpetrators as demons, and retributively punish them, whether or not there is more explicit stereotypic evidence of their evil dispositions.     

On the reception of the concept of the death drive in Germany: expressing and resisting an ‘evil principle’?

With Beyond the Pleasure Principle, Freud attempted ‘to describe and to account for the facts of daily observation in our field of study’ (1920, p. 7), in particular concerning destructive clinical phenomena that confront us in the analytic situation: traumatic neuroses, melancholic states, negative‐therapeutic reactions, masochism, repetition compulsion and so on. The author demonstrates in the first section how Freud's own resistance – later self‐diagnosed – to recognizing these unwelcome facts was expressed in the terminological and conceptual ambiguities of the death drive hypothesis then introduced, ambiguities that to some extent continue to impede the reception of its clinical usefulness to this day. As soon as Freud had demonstrated the connection with clinical practice more directly in The Ego and the Id (1923), some contemporaries adopted it as a helpful clinical concept, while others believed that they could (and must) refute it. The second part outlines its reception in the 1920s and 1930s, which was part of an international discussion that was, of course, initially conducted mainly in German. The beginnings of an important further development of the death drive hypothesis are described in a separate section because it originated from Melanie Klein's earliest experiences in analysing children in Berlin in the early to mid‐1920s. She referred at that time to an ‘evil principle’, and in 1932 published her view of the death drive hypothesis, which was further developed in subsequent decades by her and her followers in London. In this period, conditions changed dramatically: in Germany Freud's books (among others) were burnt, crimes against humanity were instigated and psychoanalysis ceased to exist in this country. Almost all the analysts who published on the death drive had to emigrate. From then on, entirely different discourses took place in the various regions. In Germany, the death drive hypothesis was (largely) disregarded or rejected for decades after the Holocaust. Frank demonstrates how the uncritical recourse in relevant works to this day to an article by Brun in 1953 that considered the death drive to have been comprehensively refuted on the basis of (apparently) comprehensive literature research can be understood as a symptom. Pursuing some reflections by Beland (1988) and Cycon (1995), the author expounds her thesis that in Germany the clinical usefulness of the death drive hypothesis could not be considered as long as destructive impulses were still an immediate social reality. According to the author's observations, in stating that there had been a ‘definite reaction formation against death drive hypotheses’, Brun had unintentionally made an accurate diagnosis. It was not until the realization of inevitable perpetrator identifications (‘Hitler in us’) in this country became (more widely) possible that a concern with the death drive hypothesis could also resume. In the final section, the author takes up one line of this development and traces how some German analysts in the 1980s came into contact with Kleinian developments that had since occurred and how these found and find their way into their analytic working. She closes by asking whether it might be appropriate to consider Melanie Klein's concept of an evil principle – along with the pleasure and reality principles – as a less ambiguous one for the phenomena under consideration.     

THEODICY: A RESPONSE TO CHRISTOPHER SOUTHGATE

This article is a critical and appreciative interaction with Christopher Southgate's theodicy and theology of glory. I critique in particular his rejection of all dualist moves in theodicy. I question why Southgate can ascribe evil to some human actions, many of which are automatic and unconscious, but not to any other level or form of consciousness. I argue that he may rely too heavily on rational scientific categories, which are not sufficient in themselves to carry the weight of key theological concepts. His use of poetry is powerful and suggestive, but in the end, he may not give it enough epistemic weight.     

Genetic Engineering,Virtue-First Enhancement,and Deification in Neo-Irenaean Theodicy

This article seeks to provide a unified explanation to two profound challenges to Christian belief: the existence of evil and Darwin’s theory of natural selection. It is argued that an understanding of the full implications of our evolutionary past in conjunction with the Irenaean theodicy provides us with the best answer to these challenges. The traditional Irenaean theodicy emphasizes the importance of education for soul building. Soul building can benefit from technologically enhancing the biological superstructure of our humanity. In particular, genetic engineering can enhance human virtue. The biological basis of our moral natures can be improved using genetic technologies, including (possibly) somatic and germline engineering. To plan for virtue-first enhancement—the Genetic Virtue Project, which focuses on genetic improvements to our moral natures—is of paramount importance for the neo-Irenaean theodicy.     

Paul Tillich's Realistic Stance Toward the Vital Trends of Nature

Many scientists have argued forcefully for the pointlessness of nature, something that challenges any doctrine of Creation. However, apparent design and comprehensibility are also to be found in nature; it is ambivalent. This trait is nowhere more evident than in the natural inclinations that lead to concupiscence and the "seven deadly sins" in human beings. These inclinations are dealt with as pertaining to the "pre-fallen" condition of nature and human beings. As a framework to make sense of the goodness of creation in this context, Paul Tillich's notion of the "vital trends of nature" is called to the fore. Being at the intersection of a philosophy of religion and a philosophy of nature, this notion hints at the goodness of Creation in fragment and anticipation.