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Mamta?Swaroop Sagar?C?Galwankar Stanislaw?PA?Stawicki Jayaraj?M?Balakrishnan Tamara?Worlton Ravi?S?Tripathi David?P?Bahner Sanjeev?Bhoi Colin?Kaide Thomas?J?PapadimosEmail author 《Philosophy, ethics, and humanities in medicine : PEHM》2014,9(1):8
INDUS-EM is India’s only level one conference imparting and exchanging quality knowledge in acute care. Specifically, in general and specialized emergency care and training in trauma, burns, cardiac, stroke, environmental and disaster medicine. It provides a series of exchanges regarding academic development and implementation of training tools related to developing future academic faculty and residents in Emergency Medicine in India. The INDUS-EM leadership and board of directors invited scholars from multiple institutions to participate in this advanced educational symposium that was held in Thrissur, Kerala in October 2013. 相似文献
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Weaver Andrew J. Dykstra Robert C. Miller-McLemore Bonnie J. 《Pastoral Psychology》1998,46(4):297-304
Pastoral Psychology - 相似文献
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Robert C. Dykstra 《Pastoral Psychology》2009,58(5-6):579-601
This essay draws from works of Sigmund Freud, Philip L. Culbertson, and Donald Capps to underscore unrelenting psychosocial pressures that encumber same-sex male friendships. It proposes several strategies in response based on the Latin root humus for grounding pastoral care with adolescent boys and men. 相似文献
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The effects of morphine, clonidine, and changes in stimulus intensity were examined in squirrel monkeys responding on one of two levers following brief presentations of one of two electric-shock intensities (0.1 and 0.5 mA). Responses were designated as correct or incorrect depending on which shock intensity had been presented and which lever was pressed. Morphine (0.42 to 1.80 mg/kg) and clonidine (0.075 to 0.18 mg/kg) decreased percentage correct responding. Morphine and clonidine also increased response latency and the number of shock presentations that were not followed by responses. Changes in shock intensity also decreased percentage correct responding but had no effect on response latency or on the number of shock presentations not followed by responses. 相似文献
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Robert C. Dykstra 《Pastoral Psychology》2017,66(6):779-797
This article offers an introspective meditation on what William James described as the “fallible utility” of introspection, promoted here especially for countering experiences of shame, self-loathing, and melancholia—what Adam Phillips calls states of “total conviction”—in boys and men. The article draws on narratives from James’s and the author’s own youthful struggles and from James’s “On a Certain Blindness in Human Beings,” an essay he believed best captured “the perception on which [his] whole individualistic philosophy is based.” It urges boys and men to attempt, against considerable odds, to practice a more generous self-acceptance, particularly of forbidden homoerotic interests, as their path to greater tolerance of idiosyncratic others. 相似文献
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Robert C. Dykstra 《Pastoral Psychology》2009,58(5-6):447-450
The following is a tribute to Donald Capps presented by the author on May 8, 2009, at a reception in honor of retiring faculty at Princeton Theological Seminary. It emphasizes Capps’s scholarly productivity and versatility and the way he personally embodies the same “judicious frame of mind” that he encourages in ministers who give counsel to others. 相似文献
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Robert C. Dykstra 《Pastoral Psychology》2014,63(5-6):611-624
This essay was delivered as the Baer Seminar on Pastoral Care at an alumni/ae reunion of Princeton Theological Seminary on October 22, 2013, and at a Princeton Seminary alumni/ae gathering at Preston Hollow Presbyterian Church in Dallas, Texas, on February 10, 2014. It considers an increasing fascination with zombies in recent American cultural life as a means by which individuals attempt to cope with anxieties related to the rise of political and religious extremism in the post-9/11 landscape. Building on Freud’s recognition of fundamentalist tendencies within the human psyche and his sense that modern persons are living psychologically “beyond their means,” it calls for an empathic embrace of the complexities of what Donald Capps deems the “ecumenical self” as a path toward engaging personal threats within and without. 相似文献