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SISTER KENNETH MC GUIRE 《Counseling and values》1970,14(4):265-271
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David?Cruise?MalloyEmail author Ronald?Martin Thomas?Hadjistavropoulos Peilai?Liu Elizabeth?Fahey?McCarthy Ilhyeok?Park N?Shalani Masaaki?Murakami Suchat?Paholpak 《Philosophy, ethics, and humanities in medicine : PEHM》2014,9(1):18
Heidegger’s two modes of thinking, calculative and meditative, were used as the thematic basis for this qualitative study of physicians from seven countries (Canada, China, India, Ireland, Japan, Korea, & Thailand). Focus groups were conducted in each country with 69 physicians who cared for the elderly. Results suggest that physicians perceived ethical issues primarily through the lens of calculative thinking (76%) with emphasis on economic concerns. Meditative responses represented 24% of the statements and were mostly generated by Canadian physicians whose patients typically were not faced with economic barriers to treatment due to Canada’s universal health care system. 相似文献
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Joshua Fahey Lawrence 《Reading Psychology》2013,34(5):445-465
Mostly low-income African American and Hispanic teens (N = 192) were tested in (a) passage comprehension, (b) vocabulary ability, (c) cloze task performance, and (d) listening comprehension in the spring and vocabulary in the fall. Students were surveyed about reading (a) narrative, (b) expository, (c) teen culture, and (d) online texts. Interaction terms created by the product of cloze task scores with the time and frequency of student narrative and expository reading were both significant predictors of fall vocabulary. Online reading was popular but did not predict vocabulary gains. Teen culture reading predicted vocabulary loss. Text type and student profiles both play a role in predicting fall vocabulary scores from summer reading. 相似文献
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Our purpose in this paper is to offer an historical and cultural account of the relationships between globalisation, the nation-state, emotion and the academic mobility policies that are driven by the knowledge economy. In so doing we seek to contribute to the emerging literature on the links between emotion, policy and globalisation. These links are under-researched and under-theorised. Seeking to build on Arjun Appadurai’s work on the global cultural economy, we coin the term ‘emoscapes’. Emoscapes, we argue, involve the movement and mobilisation of emotion on intersecting global, national and personal scales. This concept helps us to illuminate how emotion circulates within global power and knowledge geographies. We discuss global policy atmospherics in terms of the structural power relationship between different nation-states and regions, the feelings such relationships generate on matters of ‘brain mobility’ and the implications for policy. This provides a broad context for our discussion of the nation-state itself where we consider how the nation-state’s position within these global power formations contributes to national feelings. Taking the example of Australia, we look at its emotional archive, the implications for the ways in which Australian policies have territorialised the global ‘brain mobility’ policy discourse and the nation-state policy atmospherics involved. Ultimately we show how emoscapes have entered and influenced policy and how they are part of global and national power and knowledge geographies. 相似文献
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D. C. Malloy P. R. Sevigny T. Hadjistavropoulos K. Bond E. Fahey McCarthy M. Murakami S. Paholpak N. Shalini P. L. Liu H. Peng 《Journal of religion and health》2014,53(1):244-254
In this study of ethical ideology and religiosity, 1,255 physicians from Canada, China, Ireland, India, Japan and Thailand participated. Forsyth’s (1980) Ethical Position Questionnaire and Rohrbaugh and Jessor’s (J Pers 43:136–155, 1975) Religiosity Measure were used as the survey instruments. The results demonstrated that physicians from India, Thailand and China reported significantly higher rates of idealism than physicians from Canada and Japan. India, Thailand and China also scored significantly higher than Ireland. Physicians from Japan and India reported significantly higher rates of relativism than physicians from Canada, Ireland, Thailand and China. Physicians from China also reported higher rates of relativism than physicians from Canada, Ireland and Thailand. Overall, religiosity was positively associated with idealism and negatively associated with relativism. This study is the first to explore the differences between ethical ideology and religiosity among physicians in an international setting as well as the relationship between these two constructs. Both religiosity and ethical ideology are extremely generalized, and the extent to which they may impact the actual professional behaviour of physicians is unknown. This paper sets up a point of departure for future research that could investigate the extent to which physicians actually employ their religious and/or ethical orientation to solve ambiguous medical decisions. 相似文献
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