General education of foreign students in colleges and universities of traditional Chinese medicine: a case study of Shanghai University of TCM / 中华医学教育探索杂志

The number of foreign students studying Chinese medicine in China has always been the first in the rank of natural sciences foreign students studying in China. They are mostly from developing countries, keen on Chinese traditional culture, and prefer practical specialties such as acupuncture. The general education of overseas students majoring in traditional Chinese medicine can help them learn professional knowledge and integrate into Chinese society more rapidly, which promotes the global spread of Chinese culture. In the nearly 20 years of general education for foreign students, Shanghai University of Traditional Chinese Medicine has made clear the teaching ideas and guidelines, strengthened the construction of teachers, attached importance to the feedback of students, adjusted the curriculum with the times, encouraged the experience complementary among brother colleges, and further promoted international exchanges. Especially, the courses such as the History of Chinese Medicine, have achieved good teaching results. To actively carry out general education for foreign students in Chinese medicine colleges and Confucius Institutes of Traditional Chinese Medicine around the world is not only conducive to the cultivation of talents of traditional Chinese medicine in the world, but also an effective way to inherit and develop traditional Chinese medicine.

The Essential Connotation and Promotion Path of Self-Confidence in Traditional Chinese Medicine Cultural / 中国医学伦理学

The essential connotation of self-confidence in Traditional Chinese Medicine (TCM) culture includes three parts: the theoretical self-confidence of TCM represented by the overall concept and syndrome differentiation, the historical self-confidence that TCM has been in an important position for a long time in the history of medical development, and the realistic self-confidence that TCM has contributed to human health and safety, which reflect the profound historical roots and extensive mass foundation of TCM culture in China. However, due to the doubts of non-scientific theory, outdated theory and useless theory, the spread and development of TCM culture has also encountered reality dilemma. In order to achieve the fundamental purpose of improving the self-confidence of TCM culture, it is significant to eliminate these negative effects by optimizing the communication system, creatively transforming and innovatively developing TCM culture and upgrading the level of health services.

Uma teoria simbólica da história: O mito cristão como principal símbolo estruturante do padrão de alteridade na cultura ocidental / A symbolic theory of history: The Christian Myth as the main structuring-symbol of the Alterity Pattern in Western culture / Una teoría simbólica de la historia: El mito cristiano como principal símbolo estructurante del patrón de alteridad en la cultura occidental

O artigo busca desenvolver uma conceituação de Antropologia Simbólica que possa perceber e estudar o Self Cultural a partir de quatro estruturas arquetípicas básicas: matriarcal, patriarcal, alteridade e cósmica, na sua transformação histórico-evolutiva da Consciência Individual e Coletiva por intermédio de símbolos estruturantes. Esta metodologia nos permite estudar a interação dos símbolos estruturantes de culturas diferentes nas sociedades pluriculturais em contexto dinâmico e igualitário. Esta perspectiva simbólica aplicada à História da Cultura Ocidental se destina a estudar a transição da dominância patriarcal para a alteridade por intermédio dos símbolos estruturantes do Mito Cristão. Simbolicamente, os 14 séculos de Inquisição são vistos reintensificando o dinamismo patriarcal a ponto de patriarcalizar o Mito Cristão, estabelecer a dicotomia Cristo-Diabo e levar à dissociação do Self Cultural no século XVIII, produzindo uma grave fixação cultural no desenvolvimento da alteridade no Ocidente daí em diante. São discutidos alguns aspectos dessa dissociação cultural e enfatizada a importância do conceito de Patologia Cultural e de resgate do dinamismo matriarcal ferido. ■

The article develops a concept of Symbolic Anthropology to study the Cultural Self based on four archetypal structures, matriarchal, patriarchal, alterity and cosmic as they historically contribute side by side to develop Individual and Collective Consciousness through structuring symbols. This method allows us to study the interaction of structuring symbols in multicultural societies in a dynamic and equalitarian context even though one culture is highly advanced technologically and the other has no written language. This symbolic perspective is also used to study the transition of our patriarchal Roman-Judaic tradition towards the alterity democratic pattern through the structuring symbols of the Christian Myth. Symbolically, the fourteen centuries of the Inquisition are seen as a reintensification of the patriarchal pattern to the point of patriarchalizing the Christian Myth, establishing the Christ-Devil dichotomy splitting the image of the Christian Godhead and culminating in a severe dissociation of the Cultural Self in the 18th century with an intense injury to the implantation of the alterity pattern which affects us greatly today in all cultural dimensions. The importance of the concept of Symbolic Anthropology and History is stressed to study phenomena such as Cultural Pathology, fixation and dissociation of the Cultural Self. The author stresses the importance of matriarchal dynamism functioning side by side with patriarchal dynamism for society to attain and exercise the alterity democratic pattern of Consciousness. The symbolic richness of Indian and Negro Cultures and the absence in them of a dissociation similar to the Christ-Devil dichotomy is also emphasized as their possibility to contribute to a healthier Cultural Self in our multi-cultural society. ■

El artículo busca desarrollar una conceptualización de Antropología Simbólica que pueda percibir y estudiar el Self Cultural a partir de cuatro estructuras arquetípicas básicas: matriarcal, patriarcal, alteridad y cósmica, en su transformación histórico-evolutiva de la Conciencia Individual y Colectiva por intermedio de símbolos estructurantes. Esta metodología nos permite estudiar la interacción de los símbolos estructurantes de culturas diferentes en las sociedades pluriculturales en contexto dinámico e igualitario. Esta perspectiva simbólica aplicada a la Historia de la Cultura Occidental está destinada a estudiar la transición de la dominancia patriarcal a la alteridad a través de los símbolos estructurantes del Mito Cristiano. Simbólicamente, los catorce siglos de Inquisición se ven nuevamente intensificando el dinamismo patriarcal a punto de patriarcalizar el Mito Cristiano, establecer la dicotomía Cristo-Diablo y llevar a la disociación del Self Cultural en el siglo XVIII, produciendo una grave fijación cultural en el desarrollo de la alteridad en Occidente de ahí en adelante. Se discuten algunos aspectos de esa disociación cultural y se enfatiza la importancia del concepto de Patología Cultural y de rescate del dinamismo matriarcal herido. ■

Arte e Psicopatologia: a defesa sadomasoquista e a transcendência do mal. Um enigma que reúne a vida e a obra de Franz Kafka / Art and psychopathology: the sadomasochistic defense and the transcendence of evil. An enigma that brings together the life and work of Franz Kafka. A study of Jungian Symbolic Psychopathology / Arte y psicopatología: la defensa sadomasoquista y la rrascendencia del mal. Un enigma que reúne la vida y la obra de Franz Kafka. Un estudio de la Psicopatología Simbólica Junguiana

O autor, dentro do referencial teórico da Psicologia Simbólica Junguiana, estuda a relação da Arte com a Psicopatologia e situa o sadomasoquismo como a defesa central dos relacionamentos humanos. Postula a sua formação através da fixação das identificações parentais, que inclui o vínculo entre mãe e pai e as reações do Ego a eles. Esta fixação envolve a interação da função estruturante do amor (afeto e agressividade) com a função estruturante do poder (obediência e comando). O autor ilustra estes conceitos na vida e na obra de Franz Kafka, descrevendo a identificação do seu Ego na Consciência dominantemente com o afeto delicado, sensível e introvertido do seu complexo materno positivo, e do seu Ego na Sombra com a passividade covarde e masoquista do seu complexo materno negativo. Descreve também a identificação do Outro na Consciência dominantemente com a exuberância vital, a produtividade e a dedicação ao trabalho e à família do seu complexo paterno positivo e do seu Outro na Sombra com a agressividade egocêntrica, sádica, prepotente e extrovertida do seu complexo paterno negativo. A resultante desta grave fixação foi uma relação sadomasoquista da polaridade Ego-Outro na sua personalidade, claramente expressa na sua famosa Carta ao Pai e na maior parte de sua obra, inclusive na sua ordem para que fosse destruída junto com seus diários. Byington conclui mencionando alguns aspectos da relação entre Arte e Psicopatologia e postula que o Arquétipo Central abrange os complexos fixados do sistema defensivo da Sombra, mas busca ultrapassá-los na autorrealização criativa do Processo de Individuação. No caso de Kafka, isto não aconteceu no Self Individual, mas realizou-se vigorosamente através da imagem arquetípica da ressurreição no Self Cultural. ■

Within the conceptual framework of Jungian Symbolic Psychology, the author studies the relationship between Art and Psychopathology and considers sadomasochism to be the defensive core of all psychological relationships. He postulates its formation mainly through the fixation of the Ego-Other polarity in the primary negative parental identifications, including the meaning of the relationship between father and mother and the reactions of the ego towards them. This fixation involves the interaction between the structuring function of love (affection and aggression) and that of power (obedience and control). The author illustrates these concepts in the life and work of Franz Kafka, describing his ego's identification in consciousness predominantly with the gentle, affectionate and sensitive introversion of his positive mother complex and of his ego in the shadow with the masochistic cowardly passivity of his negative mother complex. He also describes the identification of the other in consciousness predominantly with the vital exuberance, the productivity and the dedication to work and to the family of his positive father complex, and of the other in the shadow dominantly with sadistic egocentric and aggressive extroversion of his negative father complex. The result of this severe fixation was a sadomasochist relationship of the ego-other polarity in his personality expressed clearly in the famous letter to his father and in most of his work, including his wish to destroy it. Byington concludes by mentioning some aspects of the relationship between art and psychopathology and postulates that the Central Archetype encompasses the fixated complexes of the shadow's defensive system, and tries to go beyond them in the creative self-realization of the individuation process. In the case of Kafka, this could not occur in the individual Self, but was realized through the archetypal image of resurrection in the cultural Self. ■

El autor, dentro del referencial teórico de la Psicología Simbólica Junguiana, estudia la relación del Arte con la Psicopatología y sitúa el sadomasoquismo como la defensa central de las relaciones humanas. Postula su formación a través de la fijación de las identificaciones parentales, que incluye el vínculo entre madre y padre y las reacciones del Ego a ellos. Esta fijación implica la interacción de la función estructurante del amor (afecto y agresividad) con la función estructurante del poder (obediencia y mando). El autor ilustra estos conceptos en la vida y obra de Franz Kafka, describiendo la identificación de su Ego en la Conciencia dominante con el afecto delicado, sensible e introvertido de su complejo materno positivo, y de su Ego en la Sombra con la pasividad cobarde y masoquista su complejo materno negativo. Describe también la identificación del Otro en la Conciencia dominante con la exuberancia vital, la productividad y la dedicación al trabajo y a la familia de su complejo paterno positivo y de su Otro en la Sombra con la agresividad egocéntrica, sádica, prepotente y extrovertida de su complejo paterno negativo. La resultante de esta grave fijación fue una relación sadomasoquista de la polaridad Ego-Otro en su personalidad, claramente expresada en su famosa Carta al Padre y en la mayor parte de su obra, incluso en su orden para que fuera destruida junto con sus diarios. Byington concluye mencionando algunos aspectos de la relación entre Arte y Psicopatología y postula que el Arquetipo Central abarca los complejos fijados del sistema defensivo de la Sombra, pero busca sobrepasarlos en la autorrealización creativa del Proceso de Individuación. En el caso de Kafka, esto no sucedió en el Self Individual, pero se realizó vigorosamente a través de la imagen arquetípica de la resurrección en el Self Cultural. ■

Thoughts and practices of personnel training majoring in Chinese material medica based on the cultural self-confidence of Chinese medicine / 国际中医中药杂志

Guided by Chinese medicine culture,the strengthening of the cultural self-confidence of Chinese medicine is the cornerstone of the personnel training majoring in Chinese material medica.With the rapid development of modern medicine,the personnel training of the undergraduate students majoring in Chinese material medica in the universities of western medicine is facing several problems,such as lack of cultural identity,lack of professional confidence,unsteadiness of professional thinking,and changes of employment direction.For these problems,based on the main line "Solidify the cultural foundation of Chinese medicine,strengthen the self-confidence of Chinese material medica",our school selected the Chinese medicine cultural traveling,social practices and Chinese medicine employment guidance curriculum as the starting points,and carried out various of lively and vivid activities,which had positive impacts on the learning enthusiasm and professional love of the undergraduate students majoring in Chinese material medica.

Cultural self-confidence, cultural awareness and cultivation of stomatology medical students / 中华医学教育探索杂志

The article analyzed the importance of cultural awareness and cultural self-confidence in stomatology talent training.This article also elaborated on the measure and results of developing three-dimensional teaching system and expanding educational platform and cultural horizons to innovate stomatology talent training based on recent reforms and practice.

Uso de recursos herbolarios entre mapuches y criollos de la comunidad campesina de Arroyo Las Minas (Río Negro, Patagonia Argentina) / Use of medicinal plant resources in Mapuche and Criollo inhabitants of the rural community of Arroyo Las Minas (Río Negro, Argentina)

This work investigates wild medicinal plant use in a rural population of Northwest Patagonia. Arroyo Las Minas population is composed by families with different cultural identitites. Biogeographical origin and differential use between Mapuches and Criollos were focused in this work.. Open and semi-structured interviews were conducted with 17 inhabitants. Among the medicinal plants used in this population, native flora was best represented than the exotic one. The Mapuche inhabitants utilized more total richness (particularly native species) of medicinal plants than the Criollos. Cultural identity (i.e. self-recognition as Mapuche) and time of interaction with the local flora seems to influence the present use of the medicinal plants in this population.

Este trabajo indaga acerca del uso de plantas silvestres medicinales usadas en una pequeña población campesina del noroeste patagónico. La población Arroyo Las Minas está compuesta por familias con diferente auto-reconocimiento cultural. En este estudio se enfoca en aspectos relacionados con el origen biogeográfico de los recursos utilizados y se analiza si el uso de plantas varía entre mapuches y criollos. Se realizaron entrevistas abiertas y semi-estructuradas a 17 personas del paraje. La flora nativa se encuentra mejor representada que los elementos exóticos en la herbolaria de esta población. Los pobladores mapuches utilizan una mayor riqueza de plantas medicinales, y de nativas en particular en comparación con los pobladores criollos. El auto-reconocimiento cultural y el tiempo de interacción con la flora son aspectos que parecen influir en el uso actual de plantas medicinales en esta población.