足球运动员训练负荷的生化指标监测

通过对足球运动员实施不同训练负荷方案后心率、血乳酸、血尿素氮的检测与分析研究 ,发现该三项指标随运动负荷强度的增加而增加。因此采用血乳酸、血尿素氮不仅能够客观评定足球训练和比赛的运动负荷强度 ,而且也是控制运动负荷强度以及促进运动疲劳恢复的有效监测指标 ,其方法简单易行 ,从而为教练员加强医务监督、合理安排训练负荷提供科学理论依据。     

农业产业化是我国农业发展的必由之路

农业产业化作为市场经济条件下发展农业的一种主张,引起我国理论界和经济界的广泛关注和讨论.本文从我国的农业现状出发,对我国实施农业产业化的必然性和可行性进行了论证,从而证明农业产业化是我国农业发展的必然选择.同时简要回顾我国农业产业化的发展历程,指出其存在问题,并提出对策,以期农业产业化在我国健康发展.     

400米跑的训练及运动能力的评定

运用文献资料法 ,阐述了 4 0 0m跑的供能特点、训练方法及运动能力的评定 ,旨在为 4 0 0m跑的训练实践提供些理论依据     

冠状动脉收缩期受压持续到舒张期的模拟实验分析

利用研制的心肌桥模拟装置,对冠状动脉受压迫状态建立了圆形收缩的实验模型,进行了冠状动脉受心肌桥压迫持续到舒张期情况下的血压和流量模拟实验.实验研究表明,冠状动脉面积收缩接近到原来的20%时,远段收缩压迅速与近段收缩压分离;当冠状动脉面积收缩到小于原来的20%时,近段收缩压迅速上升,远段压力从不稳定状态迅速过渡到收缩压呈反向分布状态.心率和近段血压范围不变时,流量随着收缩程度的增加而增加.     

略论老子"圣人之德"的理想人格

老子将“道法自然”的天道与“上德不德”的人道联系起来考察“圣人之德”的理想人格,认为“圣人之德”的显著特征是“上德不德”和“上德若谷”,并以“道法自然”的思维方式,提出了“圣人之德”的成长之道:私寡欲、守柔处弱和清静无为。     

论血缘文化的锁定及其突破——中国传统伦理的近现代转换

血缘是中国文化的最本质要素,它建构、锁定了以家庭为核心,以"家国一体"为主要构架的中国伦理;在承载几千年的历史使命之后,在遭遇西方文明的碰撞之时,血缘文化及其建构的中国伦理在合法性上遭受了质疑;从过去的封建小农经济到今天的大工业社会,中国伦理的失范与重建成为一代代学人所共同关注的核心。     

Righting anachronistic exclusions: The ethics of blood donation by men who have sex with men

ABSTRACT

Recently, the FDA announced that it would soon lift the long-standing lifetime ban on blood donation by men who have sex with men (MSM). Reexamining blood donation by MSM, it is clear that there are several ethical goods that must be balanced. Through balancing the primary duty to safety with the imperatives to craft a policy that is formally equal, upholds the public's trust, and is nondiscriminatory, an ethical blood donation deferral guideline may be advanced, both for MSM and the population at large.     

Stakeholder Performance Measurement in Nonprofit Organizations

According to recent findings, nonprofit organizations should address the relationships of nonprofit service quality, satisfaction, loyalty, and organizational identification when planning and evaluating donor surveys. This article presents a donor satisfaction barometer that can be used to gain insights into the strength of these key relationships and thereby establish a basis for calculated relevant indices. With such indices, nonprofit organizations can compare stakeholder performance over time and benchmark themselves against other organizations. Data from 2,599 blood donors to one section of the German Red Cross, collected through the proposed donor satisfaction barometer, show that service quality drives satisfaction, and donor satisfaction and organizational identification both exert significant positive effects on donor loyalty. Therefore, nonprofit organizations should use a combined strategic approach that improves both donor satisfaction and organizational identification to increase donor loyalty. The successful application of the donor satisfaction barometer also suggests its value for other nonprofit industries and offers important insights for managers.     

明代政治生态与士大夫政治文化的双向路线

明代严苛、暴虐的政治生态,使得士大夫政治文化出现了与宋代不同的状况。以王阳明为代表的士大夫,认识到在这样的政治生态下无法实现"得君行道"的上行路线,开始转向"觉民行道"的下行路线,这既是王阳明思想的转变,也是明代士大夫政治文化的转变。在传统的皇权制度政治结构和政治理念没有根本性改变的情况下,士大夫们很难放弃"得君行道"的路线。王阳明之后,士大夫在民间从事讲学活动以求觉民行道的同时,并没有放弃"得君行道"的上行路线,其中的王龙溪和焦竑颇具有代表性。明代士大夫政治文化中"觉民行道"的下行路线与"得君行道"上行路线的并存,是明代士大夫适应惨烈的政治生态而被逼发出来的取向。     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.