有精神的

Types of help-seeking behavior found from participants in this study include psychotic medical therapy, Chinese medicine therapy (taking herbal medicine or receiving chiropractic therapy), folk therapy, popular sector (nourishing brain by taking cod-liver oil, doing sports) and the pluralistic help-seeking type-the combination of two or more of the above types.

研究发现，精神分裂症患者在经验疾病症状时，多呈现对於听觉与视觉的症状经验，患者衍生出因应措施以及家属缺乏对精神分裂症的认识，导致延迟就医的发生；受访者求助行为的型态包括精神医疗、中医治疗、民俗疗法(祭解、拜拜、收惊、求神问卜)与大众医疗方式等多层面并用的复式求助型态；采取复式求助行为的决定因素为：宗教与对精神疾病的民俗信念、寻找任何可能痊愈的治疗方式与受访者的健康信念；受访者在复式求助行为中选择精神医疗的原因有：患者外显行为的干扰程度、对精神分裂症疾病正确的认知与在另类疗法体系受挫的求助经验；而求助精神医疗的情境有：寻求答案与改变现况。

This article is mainly a discussion on the spiritual damage compensation for close relatives of victim under the situations of damage to right of life, damage to the right of health and damage to the right of personality of the dead, which is based on an introduction and comparison of the concerned foreign legal regulations and academic theories and in combination with the legal practice in China Wherefore the author put forwards his own ideas as following: first, Under the condition that there is a distance of time between injury and death, the close relatives of the dead shall inherit the right of claim for spiritual damage compensation of the dead for the suffering before his death, in addition to their own intrinsic right of claim for spiritual damage compensation; The second, under the condition that the inflictor has caused the disablement of the sufferer or serious damage to his health, the close relative in a limited cycle of the sufferer should be granted with the right of claim for spiritual damage compensation, which is confirmed in law and becomes a practice in foreign countries; The third, since the aim of the law to protect the personality of the dead from infringement is to protect the benefits of the close relatives of the dead and to maintain public benefits, is constituted on the personality of the dead the close relative of the dead may initial legal proceeding for spiritual damage compensation.

探讨以介绍和比较国外相关法律规定和学术理论为前提，结合我国的实际情况，从理论与实践相结合的角度对以上各问题分别进行了分析，并提出了作者自己的一些见解：第一、在公民从受伤害到死亡有一段时间距离的情形下，死者的近亲属除依法享有其固有的精神损害赔偿请求权以外，还可以继承死者生前就其所受之精神损害而享有的精神损害赔偿请求权；第二、在加害人的行为已造成直接受害人残疾，或者是造成其健康严重受损的其他后果的情形下，我国应在借鉴国外已有立法和判例的基础上，赋予一定范围内的受害人近亲属以精神损害赔偿请求权；第三、法律保护死者人格不受侵害的目的是为了保护死者近亲属的利益和维护公共利益，一般情形下，只要死者近亲属能证明其诉讼主体的合法性，能够证实侵害"死者人格"的行为已构成侵权，即可推定死者近亲属因此而遭受了精神痛苦——无须举证的"名义上的精神损害"，死者近亲属即可提起精神损害赔偿之诉。

Dai Zhikang: The greatest pleasure is the achievement feeling that he has a kind of spirit to go up in Internet, because open guest of a rich to have what fun for instance to him, actually he makes the fun on spirit of a stationmaster may be hundreds of times very consummate and thousandfold prep above you keep customer of a rich, because there are a flock of population mouths to call him the old in succession over there him, keep on saying is supporting him, he is here the face is a small kingdom same, the small kingdom on spirit, he is opinion cacique, he comes out to say a word has a lot of people to come out to support, he feels in actual life cannot come true, there are 20 people here for instance, I say you should hear what word, very difficult, the spirit that so it did not implement a lot of in actual life is contented feeling.

戴志康：最大的乐趣是他在互联网中有一种精神上的成就感，因为对他来说比如开一个博客有什么乐趣，其实他做一个站长精神上的乐趣可能是几百倍甚至上千倍高于你写一个博客，因为他那里有一群人口口声声叫他老大，口口声声在支持他，他在这里面就是一个小王国一样，精神上的小王国，他是意见领袖，他出来说一句话就有很多人出来顶，他觉得在现实生活中实现不了的，比如我这里有20个人，我说什么话你们都要听着，很难，所以它实现了很多在现实生活中实现不了的精神满足感。

And see no end to the landscape,new objects presenting themselves as we advan ce;so,in the commencement of life,we set no bounds to our inclinations.nor to the unrestricted opportunities of grastifying them.we have as yet found no obs tacle,no disposition to flag;and it seems that we can go on so forever.we look round in a new world,full of life,and motion,and ceaseless progress;and feel in ourselves all the vigour and spirit to keep pace with it,and do not foresee from any present symptoms how we shall be left behind in the natural course o f things,decline into old age,and drop into the grave.it is the simplicity,and as it were abstractedness of our feelings in youth,thatidentifie s us with nature ,and(our experience being slight and our passions strong)delu des us into a belief of being immortal like it.our short-lives connexion with existence we fondly flatter ourselves,is an indissoluble and lasting union-a h oneymoon that knows neither coldness,jar,nor separation.as infants smile and s leep,we are rocked in the cradle of our wayward fancies,and lulled into securi ty by the roar of the universe around us0we quaff the cup of life with eager h aste without draining it,instead of which it only overflows the more-objects p ress around us,filling the mind with their magnitude and with the strong of de sires that wait upon them,so that we have no room for the thoughts of death.

此时，但觉好风光应接不暇，而且，前程更有美不胜收的新鲜景致。在这生活的开端，我们听任自己的志趣驰骋，放手给它们一切满足的机会。到此为止，我们还没有碰上过什么障碍，也没有感觉到什么疲惫，因此觉得还可以一直这样向前走去，直到永远。我们看到四周一派新天地——生机盎然，变动不居，日新月异；我们觉得自己活力充盈，精神饱满，可与宇宙并驾齐驱。而且，眼前也无任何迹象可以证明，在大自然的发展过程中，我们自己也会落伍，衰老，进入坟墓。由于年轻人天真单纯，可以说是茫然无知，因而将自己跟大自然划上等号；并且，由于经验少而感情盛，误以为自己也能和大自然一样永世长存。我们一厢情愿，痴心妄想，竟把自己在世上的暂时栖身，当作千古不变、万事长存的结合，好像没有冷淡、争执、离别的密月。像婴儿带着微笑入睡，我们躺在用自己编织成的摇篮里，让大千世界的万籁之声催哄我们安然入梦；我们急切切，兴冲冲地畅饮生命之杯，怎么也不会饮干，反而好像永远是满满欲溢；森罗万象纷至沓来，各种欲望随之而生，使我们腾不出工夫想死亡。

This article is mainly a discussion on the spiritual damage compensation for close relatives of victim under the situations of damage to right of life, damage to the right of health and damage to the right of personality of the dead, which is based on an introduction and comparison of the concerned foreign legal regulations and academic theories and in combination with the legal practice in China Wherefore the author put forwards his own ideas as following: first, Under the condition that there is a distance of time between injury and death, the close relatives of the dead shall inherit the right of claim for spiritual damage compensation of the dead for the suffering before his death, in addition to their own intrinsic right of claim for spiritual damage compensation; The second, under the condition that the inflictor has caused the disablement of the sufferer or serious damage to his health, the close relative in a limited cycle of the sufferer should be granted with the right of claim for spiritual damage compensation, which is confirmed in law and becomes a practice in foreign countries; The third, since the aim of the law to protect the personality of the dead from infringement is to protect the benefits of the close relatives of the dead and to maintain public benefits, is constituted on the personality of the dead the close relative of the dead may initial legal proceeding for spiritual damage compensation.

探讨以介绍和比较国外相关法律规定和学术理论为前提，结合我国的实际情况，从理论与实践相结合的角度对以上各问题分别进行了分析，并提出了作者自己的一些见解：第一、在公民从受伤害到死亡有一段时间距离的情形下，死者的近亲属除依法享有其固有的精神损害赔偿请求权以外，还可以继承死者生前就其所受之精神损害而享有的精神损害赔偿请求权；第二、在加害人的行为已造成直接受害人残疾，或者是造成其健康严重受损的其他后果的情形下，我国应在借鉴国外已有立法和判例的基础上，赋予一定范围内的受害人近亲属以精神损害赔偿请求权；第三、法律保护死者人格不受侵害的目的是为了保护死者近亲属的利益和维护公共利益，一般情形下，只要死者近亲属能证明其诉讼主体的合法性，能够证实侵害&死者人格&的行为已构成侵权，即可推定死者近亲属因此而遭受了精神痛苦——无须举证的&名义上的精神损害&，死者近亲属即可提起精神损害赔偿之诉。

One mainreason is that the origin of the current computertechnology was built upon the western system oflanguage and logic, which makes it almost impossiblefor Chinese architects to over take the current ongoingdigital intelligence collectively. Other than that, insubjective level, we tend to pursue the mentalsatisfaction escalating from the void, which is gettingmore embraced in technology evolvement of themodern history. Consequently it is prevalent for us tosing high praise of our tradition and profound easternculture while envisaging the western wave. Low-Techis one of those approaches showing our wisdom ofavoiding the opponent's strength by exaggeratingour own advantages instead.

为什么这种现象没有在中国广泛发生，这里有客观物质条件的原因，当代数字化科技的源动力计算机是建构在西方世界的语言和逻辑体系上的，软件和技术方面的更新，让我们首先要克服语言和思考逻辑上的屏障，在群体层面上达到并超过西方日益创新的数字化技术就显得捉襟见肘；其次，在主观思维上，我们的文化更倾向于务&虚&，追求精神的陶冶和满足，加之技术方面存在欠缺，就更让我们倾向于和西方探讨只有我们才有的东方博大的文化传统，&低技&的策略，应该说体现了一种我们中国人聪明的避实击虚的策略。

Methods By using SCL90, the parents of 36 children with schizophrenia were studiedResults The parents＇ mental health (including personal relations, depression, anxiety, paranoea, somatization, hostility and fear) was worse than the normal model (P01 or P05) The mean scores of somatization, depression and anxiety of the children's mother was significantly difference from those of their father (all P05) The average score of personal relation factor in mother was obviously lower than in father Conclusion Clinical medical and nursing staff should pay attention to the mental health of the diseased children's parents and provide corresponding mental interventional measures

目的 探讨精神分裂症患儿父母心理健康状况。方法采用SCL90 对36例精神分裂症患儿父母进行调查。结果患儿父母整体心理健康状况较常模差，其中人际关系、抑郁、焦虑及偏执4项因子分与常模比较，差异有极显著性意义（均P01）；躯体化、敌对和恐怖3项因子分与常模比较，差异有显著性意义（均P05）。患儿母亲躯体化、抑郁、焦虑3项因子分均明显高于父亲，两者比较，差异有显著性意义（均P05）；而人际关系因子分明显低于父亲。结论临床医护人员应重视精神分裂症患儿父母的心理健康状况，并给予相应的心理干预措施。

For canvases over 40", it is best to brace the back or corners, if not using heavy duty stretchers. A major brand for stretcher bars is Fredrix, and these are sold in art stores and some office supply stores. If you are handy with saws, you can make your own stretchers with wood from the lumber yard, a piece of curved molding, and a mitre saw. Me, I'd rather spend my time painting, so I buy pre-made stretchers. You also will need "keys for the stretchers, small wooden angled chips, which are used to make the stretched canvas more snug in the corners. These are free, and are usually found near the stretcher bars, in a box. You need 8 of them; just grab a small handful when you buy your stretcher bars.

画布超过40 &，这是最好的，以振奋精神，背部或角落，如果不使用重型担架）的一大品牌，为担架网吧fredrix ，而且这些出售的艺术品商店和一些办公用品商店，如果你轻便与电锯，你可以作出你自己的担架，与木材，从木材堆场，这块弯曲成型，并米特雷看到我，我宁可花我的时间绘画，所以我买预作了担架上，你也将有需要的&钥匙，为担架上，小木船直角芯片，它被用来使绷画布更多的乐趣，在弯道，这些都是免费的，通常是附近发现担架酒吧，在一个方框，你需要八人；刚刚抓斗极少数的，当你买你的担架酒吧。

Contact found in 80 works will impose upon space and the norm of thinking seems to exist faults and barriers, ahead of fashion conscious consumers continue to derive more imaginative ideas to make their work a kind of weightlessness a sense of unconscious, self-desire expansion and to meet the Gengrang has become such a vague sense of, when hidden, at times, a lot of 80, after describing himself as an artist is not weight of objects, flying freely in the air, floating, this subjective state of consciousness driven by the description of means that the objective mental states, disorders and emptiness, extreme inflation and a good self-concept of a serious departure from the idealism and sense of reality, greatly outstrips reality, a feeling based on fantasy or fantasy thinking.

在我们接触的作品中会无形中发现80后的思维空间与常态似乎存在着断层和隔阂，超前时尚的消费意识不断派生出更有想象力的观念使他们的作品有种无意识的失重感，自我欲望的膨胀和满足更让这样的意识变得虚无飘渺、时隐时现，很多80后艺术家将自己描述成没有重量的物体，在空中自由自在的飞行、飘浮，这种主观意识状态驱使下的描述，意味着客观精神状态的失常和空虚，极度膨胀和自我良好的唯心意识观严重背离了现实，凌驾于现实之上的感觉建立在空想或幻想的思维中。

Definite conditions are quite essential to constructivism teaching: Students should be the active structuralists in acquiring knowledge; they should have strong expectations for study, the ability of criticism, systematic and diffusing thinking ability, organic knowledge structure, the ability to manage the process of study and team spirit; the teacher should be the advanced companion for students in their acquisition of knowledge, master the strategies of the structural teaching, possess a democratic cons...

建构主义教学必须具备一定的条件：学生应成为知识的主动建构者，要具有强烈的学习期待，批判性、系统性、发散性思维的能力，有机的知识结构，管理学习过程的能力以及必要的团队精神；教师应成为学生建构知识的高级伙伴，掌握建构性教学的策略，要有民主的师生关系意识，宽广深厚的知识和高超的教学艺术。建构主义教学的环境应是学生建构知识的平台，因此要具备网络化的学习场所、文本化的教材、学习共同体式的班集体等要素。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。