African National Identities Essay

In Jonathan Zimmerman’s essay â€Å"African National Identities Can’t Be Built on Soccer Fever† he describes how soccer brings the people of Africa together. He talks about the unity of Africans and how much soccer is a part of their lives. He also describes the underlying reason of why soccer is so heavily pushed. The perspective in the essay â€Å"Na Na Na Na, Hey Hey, Goodbye† Tim Bowling discusses his passion for hockey and his hate for the violence. Both show the passion countrymen have for their sports as well as the ugly side of the sport as well. In â€Å"Na Na Na Na, Hey Hey, Goodbye†, Bowling describes how hockey was one of his loves and how over time that has changed. He describes how there is a good and bad side to hockey. The positives being the skill the players display on the ice and the enthusiasm fans show during the playoffs. The negatives being the violence in the game and the business side of the NHL. He says, â€Å"[E]ven if expansion and relentless marketing (just how many jerseys can one team have?) have conspired to water down the talents and glaciate the pace of play† (Bowling, 213). Bowling explains how the sport has become so rough that everything is overlooked and tolerated. He says, â€Å"†¦and in which a star player like Todd Bertuzzi can jump an opponent from behind, breaking his neck and not be universally vilified for his actions, but rather become the particular hero of Vancouver Canucks hockey fans† (Bowling,213). In comparison Zimmerman writes about how popular soccer is among Africans and how everyone ‘speaks football’ (Zimmerman, 345). He also writes about the negativity surrounding the sport. He says that one of the reasons soccer is so strongly pushed is so the government can hide its wrongdoings. He says, â€Å"Even worse, some governments use sports to divert attention from their own misdeeds† (Zimmerman, 346). Zimmerman also states that the sport has allowed tyrants to ‘bolster their power’ (Zimmerman, 345), using Idi Amin as an example. Though their writings show similarity in the negativity that surround these sports, their essays differ for the feelings the writers feel now. Bowling refuses to watch hockey, whereas, Zimmerman still has a passion for the sport. For Bowling the sport has been ruined by the violence, the marketing, and the ways it has changed from a sport to business. He says, â€Å" When I was a boy, the boards, ice, and score clock were free of advertising; goals and assists meant more than salaries; and players and teams had distinct character† (Bowling,215). For Bowling, he was still looking for the same sport that he watched growing up, what he sees today, he does not recognize. According to him young boys are being sexually abused by coaches, players are badly hurting others and people like Don Cherry are exploiting others for a good laugh. He sees violence everywhere in the sport now, not the good, old, pure sportsmanship he saw growing up. He also says, â€Å"Why should I follow a sport whose foundation in this country is made of blood and beer and an empty rhetoric around outdated and destructive notions of patriotism and manhood† (Bowling, 215). He loves the sport but cannot support what has become of it. Zimmerman shares the love for soccer as other Africans, he says, â€Å"my heart will break too, if Ghana fails to win the Africa Cup† (Zimmerman, 346). He wishes for the best, for both the country and the sport. He doesn’t want them to build an identity around soccer, because if they one day lose, it will break the whole nation. They will have nothing to fall back on. In both essays the fans show support for their national sports and this is what brings them together. Zimmerman says that Africans hand their future on sports and Bowling says that hockey is nothing but violence and business. They both make valid points in their essays, they show the positives of their sports, and then show the negative sides to their passion as well. Bowling, Tim. † Na Na Na Na , Hey Hey Hey, Goodbye†. Essay Writing for Canadian Students with Readings.7th ed. Editors Chris Bullock, Kay L.Stewart, Laura K. Davis. Toronto: Pearson Canada Inc., 2013.211-216.Print. Zimmerman, Jonathan.’ ‘African National Identities Can’t Be Built on Soccer Fever† Essay Writing for Canadian Students with Readings.7th ed. Editors Chris Bullock, Kay L.Stewart, Laura K. Davis. Toronto: Pearson Canada Inc., 2013.345-346.Print

Does ‘Pascal’s Wager’ Provide a Convincing Argument for Belief in God? Essay

Published in 1670 and named after French philosopher and mathematician Blaise Pascal; the philosophical theory of Pascal’s Wager reasons that to believe in God is a decision made in a time of uncertainty. The Wager also explains that whether or not God exists, we can estimate the outcome; an infinite reward or an infinite punishment. This suggests that the rational choice to live as if God exists is the better of the possible choices; yet, through reason alone, one cannot come to the knowledge of God’s existence. Many people’s beliefs may be in their own interest to hold, thinking, if we plan for the future it will pay off in the long run; or in other cases, we explain why somebody holds a belief by appealing to its causes. This being said, the idea of the Wager is deciding whether or not to believe in God and to consider the expected outcome for each of these options. I think that Pascal’s Wager is supposedly meant to provide reasons which would persuade any rational person that they should believe in God. However, I don’t think it is a valid argument, although it is convincing. The argument of Pascal’s Wager can be used for any God at all, so what happens if you pick the wrong God? Who is to say this God actually rewards belief and punishes those who do not believe? If we supposedly were to pick a god and it does exist, won’t this omniscient god know that we only believe just to be safe? Would our outcome still be an infinite reward, or would we not be rew arded for our fake belief? I don’t think we can be guaranteed any specific outcome, such as an infinite reward or infinite punishment, because if you believed in a god because you wanted to have chance on your side, then the God would know this, and would know that your belief was not real. The belief in God relies on assuming that the god described is real and has those characteristics. The argument of Pascal’s Wager begins with an assumption, and then appeals the same supposition as its conclusion. You have to believe this assumption in order to believe in God and if you do not believe the primary assumption about God already, then the argument should not convince you. Therefore, if there is no God, no afterlife, no continuation and you wasted your time maiming yourself and your kids, eating a restricted diet or giving your time to faking a belief in God, you have missed a lot in the only life you have. The only certain result of Pascal’s Wager is that one will pretend to believe, which is all one can do if they do not really believe. Yet, if there is a god, he would know that you are faking it so you would go to hell anyway. The Wager gives us an option to believe in God in times of uncertainty; suppose your dog who you love dearly lay next to you close to dying, and the vet offers to try a new drug to cure the dog, however, could not guarantee treatment. The drug has a 50-50 chance of saving your adored dog’s life. Would it be sensible to try it, even if it cost a bit of money? Supposing it was free, it would be unreasonable not to try it and reasonable to try it. This is an example understanding the Wager in a time of doubt and uncertainty; to believe in God not because your reason can prove with certainty that it is true that God exists but because your will pursues happiness, and God is your only chance of attaining happiness eternally. In my opinion, the argument of Pascal’s Wager, is not a valid argument, however, it is a convincing one. When you first hear Pascal’s Wager, it sounds good, but in fact, it depends on whether an individual chooses to believe.. Most disbelievers, such as me, question the Wager purely because we know of no persuasive evidence or reasons to believe; maybe proving the argument or showing some good evidence might convince unbelievers. To say it is in someone’s ‘best interest’ to believe in God is completely unsound, especially considering someone cannot sincerely choose to believe in something, just because it is rationally logical to do so. If you said all the right prayers and attended church on a regular basis, that still would not be the same thing as truly believing, any omnipotent, omniscient, omnibenevolent God would see straight through that. . I do not think by act of will, that you can force yourself to believe that God exists. This argument is logically invalid, but people are afraid of an infinite punishment, or the final outcome of choosing to believe in god, therefore are easily convinced by rationally unsound arguments.

Interview with a Medical Coder Essay

Medicine is an art, it is science and business. There are scientific and artistic aspects those doctors learn in the profession of medicine. Doctors have to be paid which requires a different skill that is complex and comes with administrative professional. Hint a Medical Biller and Coding. Medical Billers and Coders work with clinics, doctors, hospitals, patients, and other medical facilities. Submitting claims to insurance companies help ensure that supporting staff and doctors are properly reimbursed for services rendered. When one is a Medical Biller there are abbreviations and acronyms that help save time when filing a claim. Many offices have their own most frequently used acronyms and abbreviations that they use to do their coding and billing. There are many acronyms and abbreviations used in all medical practices. Here are some examples: EDI (Electronic Data Interchange): Electronic claims that are sent to a central clearinghouse for distribution for individual carriers. EOB (Explanation of Benefits): This refers to a document that is issued by an insurance company that responds to a claim statement which outlines what services are covered and what services are not, and what level of reimbursement are available. HIPAA (Health Insurance Portability and Accountability Act): The privacy rule, which outlines certain entities in a person health plan, clearinghouses can disclose or use person health information, and who may be allowed to access a patients personal medical records. HMO (Health Maintenance Organization): Is a health management plan that requires patients to have a PCP (primary care physician). A PCP is where patients seek out most of their initial treatment at. If the PCP feels like it is necessary to seek treatment from specialist they will send a patient to within that network. CMS (Centers for Medicaid & Medicare Services): United States Department of Health & Human Services that administer Medicaid, Children’s Health Insurance Program, and Medicare. PPO (Preferred Provider Organization): This allows patients to visit providers that are contracted with their insurance companies. If that patient visits a non-contracted provider, the claim will be considered out-of-network. WC (Workers Compensation): The U.S. Department of Labor program provides insurance for employees whom may get injured on their place of employment. POS (Point of Service): An insurance plan that offers low cost HMOs when a patient sees network providers by their insurance company. Currently the medical coding is transitioning from ICD-9 to ICD-10. ICD-10 is presenting itself with more specific information and data, which in the turn helps with the World Health Organization (WHO). With the new ICD-10 codes have increased in character length giving the biller to right which specific extremity it is on a patient (left arm, right arm). ICD-10 compliance date is coming October 1, 2014. ICD- 10 reimbursement has said to have some challenges with DRG payments. The changes that are known to take place do not affect the DRG (Drug Related Groups) calculation as expected. The majority of reimbursements that come to a hospital are based on DRG. The impact on an organization with Medicare revenue of $150 million using a -0.04% variance it would be a $600,000 loss, which is still a substantial amount. Amounts of reimbursements can shift and vary depending on mix of a facilities DRG’s. In ICD-10 financial impact will be with slowdown in submission of final codes, rejections and denials because on inaccurate codes, and productivity loss (Smith, 2013). Medical billers and coders should not be overly concerned with these changes. Medical Billing and Coding specialist deal with patients medical records which contain physician’s notes for services that were rendered at the time of the patients visit. The medical biller and coder translates that information to a five-digit code from American Medical Association Current Procedural Terminology (CPT) or from Statistical Classification of Disease and Related Health Problems (ICD). It is crucial for the ICD and CPT codes match with the services rendered or a claim will be rejected, many claims are initially rejected. The cost of healthcare is on the rise and the demand for services has increased of required and specialty services feed into the financial greed among HMOs. The major bulk of hospital bills are paid directly by the patient’s health insurance provider which are termed the payer. 68% of the United States population has private insurance which is provided by their employer or self-pay. Around 9% of the population are self-payers who direct-purchase their insurance. There are two main categories of third- party payers they are government and private. Medicaid and Medicare are the largest government issued payers. Reimbursements for both private and governmental have policies that support therapeutics, diagnostics and new medical medicines and technologies. It is clinically evidence based approvals such as diagnostic test, prescription medicines, clinical trials and however insurers are using to help with their life cycle. With reimbursements there are incentives for medical facilities and doctors. Reimbursements are a source of revenue for hospitals; payers do not pay a full price for services. Healthcare has become the economy’s largest force. Healthcare services are very different from other industries because of the production rate. In the healthcare industry the technology advancement makes a bigger impact than other industries. An assembly line at a manufacturing plant process thousands of the same or identical items. These items are produced by robots and machines which dehumanizes the industry. Patients are cared for on unique terms one by one. Health care is also locally based in every city and state and are not outsourced or out of the country. As the healthcare industry is growing the productivity is slowing down. Thus the cost of production in the healthcare industry steadily rises. References (n.d.) AMA American Medical Association. â€Å"The Difference between ICD-9 and ICD-10†. Retrieved July 13, 2013 from http://www.ama-assn.org/ama1/pub/upload/mm/399/icd10-icd9-differences-fact-sheet.pdf Marcinko, D. (2011). Recognizing the Differences between Healthcare and Other Industries. Retrieved July 20, 2013 from http://medicalexecutivepost.com/2011/01/19/recognizing-the-differences-between-healthcare-and-other-industries/ Smith, Donna. (2013). â€Å"Reimbursement Impact of ICD-10: Should You Be Concerned?†. Retrieved from August 15, 2013 From http://healthcare-executive-insight.advanceweb.com/Features/Articles/Reimbursement-Impact-of-ICD-10-Should-You-Be-Concerned.aspx View as multi-pages

Buddhist Nuns in Tibet

Our work aims to research Buddhist nunnery in Tibet. We are going to give information about Tibet in general and about peculiarities of Tibetan religion. We are going to pursue a case study of ordination to a nunnery. Buddhism is one of the world religions. Its believers live through in India, China, South-East Asia, Tibet and other countries. In old times inhabitants of Tibet didn’t practice Buddhism. Their folk religion called â€Å"mi-chos†, which meant the law of men. In after years it transformed to â€Å"bon-chos† – Bon religion. There some people who practice it in Modern Tibet and a handful of handful of Moslems..Nowadays Tibet is a poor Chinese province. It makes modern Tibetan Autonomous Republic. Besides of TAR Tibetan people live in the Chamdo region of Szechwan; some are found in Tsinghai and Kansu (Chang-tu Hu 66). Population carries on animal husbandry. Most of Tibetans consider themselves Buddhists Tibetan Buddhism is differs from the other national forms of this religion. It adapted to everyday life of inhabitants. As Guiseppe Tucci stated, â€Å"the entire spiritual life of the Tibetan is defined by a permanent attitude of defense, by a constant effort to appease and propitiate the powers whom he fears† (187).Tibetan Buddhism is heavily influenced by belief in supernatural. Tucci observed, that religion of Buddha in Tibet shot with a certain ambiguity: on the one side the fear of capricious spirits that was inherited by Lamaism from the country's original religions and, on the other, the conviction that man possesses the means to control these dark vengeful forces demanding propitiation. Magic, ritual, acts of piety, liberality towards monasteries and teachers, exorcism, liturgical technique, all come to his aid. And the human victim he was at the outset, at the mercy of a thousand invisible forces, is able to become their master.(73-74) On this basis scientists state there is a detached Tibetan form of Buddh ism. They called it Lamaism. Lamas were privileged class in Tibetan society. They operate in many sectors of daily life, and the monasteries are important social and economic centers of society. Basic concepts of Buddhism (karma, nirvana, transmigration, and reincarnation) are the same in Lamaism. There were three religious sects in Tibet: Nyingmapa, Kargyu, Sakya, and Gelugpa. The last one is known as the â€Å"Yellow School,† because monks wear yellow hats during ceremonies.It emerged in China since the Yuan Dynasty (1271-1368) and became the most influential school in Tibet since the 17th century. Gelugpa sect governed over the country until the Chinese re-exerted control over Tibet when head of â€Å"Yellow School† Dalai Lama fled to India in 1959. The Panchen Lama, who resided at Shigatse, has been elevated by the Chinese government to the position vacated by the Dalai Lama. Followers of the Panchen Lama used to claim that his spiritual powers rival those of the D alai Lama. Both of them were reincarnations of their predecessors.When either dies the priesthood have to decide in which newly born child he has been reincarnated. The reincarnation can happen anywhere, even in a peasant family, but such a family automatically becomes a member of the noble class. Our study of Tibetan nunnery will be incomplete without defining the role of monasteries. Monastery system is the basis of Lamaism. There were 6000 of Buddhist monasteries in Tibet until the Chinese invaded in 1950. Nowadays only six of them are restored (Kerr 37). Monasteries as landowners were authority under units of villages. Many of them used to house five thousand monks.Percentage of the monks composes from 20 to 33-1/3 percent of male population. According to Havnevik Hanna, there were also 27,000 nuns in 1959 (37). In Buddhist countries nuns are called by many different terms —bhik? un? i, don chee, sikkhamat, dasasilmata, jomo, mae chi, tila shin. According to Tibetan tradi tion celibate female Buddhist practitioners are known as ‘ani’. Karma Lekshe Tsomo states in her book, that many women in Tibet became ‘anis’ because nunnery provides an opportunity to get an education (201). Knowledge turned out to be an important theme in the history of many monastic communities.Owing to the isolation from the rest of the world, there was a lack of scientific knowledge in Tibet. Alexandra David-Neel notes, that many Tibetans believed that the earth was flat (26-29). The first radio station in Tibet started operating on January 1, 1959 (Chang-tu Hu 251). There were no primary schools prior to 1950. After the defeat of revolt against Chinese authority in the late fifties Tibetan diaspora began. In the sixties many young people from western countries began heading to the East searching for religious and philosophic alternatives to replace inadequacies they felt in their own cultures.Communication innovations of the eighties established close r connections among people. That’s why desire for knowledge and education affected even remote nunnery high up in the Himalayas. Karma Lekshe Tsomo narrates what was the monastery education to be: The monks and nuns had been recruited with promises of a life of study. Instead, they had to work day in and day out on the ‘gonpa's’ (settlement) construction. At night, they were too tired to concentrate on the lamas' teachings in Tibetan, an unfamiliar language†¦.In this culture, women only left home if they had specific, compelling reasons to do so. For many women, the quest for religious learning and an aversion to hard labor do not constitute compelling reasons. (204) If there is no senior monk in the monastery nuns live in the villages with their parents and work with them. They could gather together only several days on month to read few ‘pechas’ (religious texts). Those, who are not ordained just have to take five precepts: not to kill, steal, lie, commit sexual misconduct, or take intoxicants. Beijing notes that it’s not easy to be a teacher.To be appointed as a teacher of nuns, a monk must fulfill sixteen qualifications : respectability (not having incurred a defeat or partial defeat and being conscientious in that he has forsaken unwholesome deeds such as killing animals); steadfastness (twenty years of standing as a monk); learning (knowledge of the three collections of the scriptures); and thirteen qualities of helpfulness (the twelve explained in the first chapter of this work in the discussion of the qualifications of the monastic preceptor, plus not having previously been appointed as a nuns' teacher and then removed from that position).A monk with these qualifications is appointed to be the nuns' teacher within the boundary of his monastic community; qualified fellow monks perform the appropriate ceremony during the confession ceremony of the fifteenth of the lunar month (132). At first to be accepted as a monk it was enough to take refuge in front of the Buddha. Then special rules were instituted. To be a monk or a nun became a matter of maintaining regulations.Aspirant needs to assume vows. To enter the Buddhist community novice have to pass a long way. According to Beijing, vows of personal are of seven categories when distinguished according to the person: the [vows of the] monk (bhik? u), the nun (bhik? uni), the male novice (srama? era), the female novice (srama? erika), the layman practitioner (upasaka), the laywoman practitioner (upasi?ka), and the postulant nun (sik? amana) (122). In the original procedure for conferring monastic ordination, the aspirant became a monk without any complex ritual. The present-day procedure confers ordination with a considerable amount of ritual. Beijing recorded several ways in which persons became instantaneously ordained as monks and nuns. For example by accepting the eight severe precepts:To receive ordination from monks; to await announce ment of the proper date for the fortnightly confession from monks; to participate in the rainy season retreat near a place where monks are also in retreat; to attend the ceremony of lifting of restrictions (imposed during the rainy season retreat) in an assembly of both monks and nuns; to serve respectfully both monks and nuns if one has transgressed any of these eight precepts ; not to reveal the corrupted morals of monks; not to reproach a monk; to behave respectfully (prostrating and so forth) toward the community of monks, including prostrating before a newly ordained monk.(89) The ceremonies that confer the lay practitioner vows or the novice vows on a woman are essentially the same as those for a man, except for the aspirant being referred to as â€Å"the woman known as†¦ ,† instead of â€Å"the man known as†¦ ,† and the additional questions posed to the woman. The precepts of the postulant nun may be assumed at the age of eighteen in the case of one wh o has not been married and at the age of ten in the case of a woman who has been married. This ordination is conferred by a group of twelve nuns through a two-part ceremony including proposal.A female novice must receive the postulant nun's vows and observe them for two years before she can receive full ordination as a nun. The aspirant nun should give the vow for strict observance of celibacy. Beijing mentions that a woman cannot receive this vow if she has any of the following five obstacles: having both the male and female organ or having neither; menstruating continuously or having no menstruation; having no feeling in the vagina; and having been a nun before (178). The bestowal of this vow constitutes the intermediate part of the nun's ordination.In the first part, her request to become a nun is forwarded to the abbess with a report on whether she is free from obstacles to her ordination (not having received permission from family or husband, being pregnant, etc. ). The second part of the ceremony consists of her request for the vows of strict observance of celibacy, which is forwarded to the abbess along with a report confirming that she will abide by such a vow (determined from further questioning), and the final agreement by the abbess which signals the conferral of the vow.In the third part, she is fully ordained by a group of both monks and nuns. An extensive explanation of the rules for nuns concludes the ceremony. Then the full ordination is bestowed in the presence of group of nuns augmented by a group of ordaining monks. At the conclusion of the ceremony, the preceptor instructs the new nun on the twelve points of discipline, which include the eight defeating offenses, the eight severe precepts, and other rules.However, it should be mentioned that the traditions for the ordinations of the postulant and fully ordained nun were never introduced in Tibet. Once became a nun, female practitioner of Buddhism must observe three hundred and sixty-four ru les: not to commit the eight defeating offenses that constitute root downfalls, twenty partially defeating acts, thirty-three downfalls involving forfeiture, one hundred and eighty downfalls requiring confession alone, eleven downfalls to be individually confessed, and one hundred and twelve minor infractions.In Buddhism, vows are viewed in many ways, depending on the context of the discussion, but generally the ethical systems are designated as three sets of vows, as two sets of vows, or as one all-inclusive vow. The three sets of vows spoken of throughout all divisions of the Buddhist scriptures are those of personal liberation (pratimok? a), of meditative absorption (dhyana), and of the uncontaminated (anasrava) vows. These are essentially identical to the three forms of training on the Buddhist path: the development of morality, meditation, and wisdom.In fact, in order to gain the different types of enlightenment of their systems, proclaimers (Rravaka), solitary sages (pratyekab uddha), and bodhisattvas must forsake disturbing emotions and other obstacles on their paths by cultivating an uncontaminated discriminative awareness which is developed by training in wisdom. This discriminative awareness is grounded in mental quiescence achieved by training in meditation, and mental quiescence is developed on the basis of training in pure morality.The proclaimers' system speaks of two sets of ethics, each with three vows: the vows of a lay practitioner, novice, and monk (or nun); and the vows of body, speech, and mind. The three vows in the scriptures of the Universal Way (mahayana) refer to the processes of refraining from the unwholesome, of aiming at acquiring good qualities, and of working for the benefit of all living beings. These are also known as the three trainings, or ethics, of the bodhisattva. The tantras speak of four sets of ethics, each with three vows.The first set includes the commitments of awakening mind, the vows related to the creation phase, and those related to the completion phase. The second set includes the pledges of the Buddha's body, speech, and mind. The third set, as taught by the great adept Vitapada, consists in not conforming to the practice of accepting what is good and rejecting what is bad with respect to any physical, verbal, or mental action. The fourth set includes the vows of personal liberation, the bodhisattva commitments, and the pledges of the awareness holder (vidyadhara).The tantras also speak of two types of ethics: the common pledges received during the vase initiation of the five awarenesses (of the vase) and the stages of the initiation prior to these; and the uncommon ones received at the time of the irreversible vajra-master initiation. According to a different explanation, the two types of ethics in the tantras refer to the vows related to the creation phase and those related to the completion phase, also known as the outer and inner vows.Moreover, when the tantric adept assumes all the v ows of personal liberation, the bodhisattva commitments, and the tantric pledges, he or she maintains these ethics in both their outer and inner aspects. Works Cited Beijing, Chos ‘byung. The History of Buddhism in India and Tibet. Delhi: Sri Satguru, 1986. David-Neel, Alexandra. â€Å"Edge of Tibet†, AATA 44:1 (January 1944): 26-29. Chang-tu Hu. China: Its People, Its Society, Its Culture. New Haven, CT: HRAF Press, 1960. Havnevik, Hanna. Tibetan Buddhist Nuns.History, Cultural Norms and Social Reality. Oslo: Norwegian University Press, 1989. Kerr, Blake. Sky burial : an eyewitness account of China's brutal crackdown in Tibet. Ithaca, NY: Snow Lion Publications, 1997. Shen, Tsung-lien and Liu, Shen-chi. Tibet and the Tibetans. New York: E. P. Dutton, 1977. Tucci, Guiseppe. The Religions of Tibet. Berkeley, CA: University of California Press, 1980. Tsomo, Karma Lekshe. Innovative Buddhist Women: Swimming against the Stream. Richmond: Curzon Press Limited, 2000.

Nursing research Assignment Example | Topics and Well Written Essays - 750 words

Nursing research - Assignment Example On the other hand Van Schoonhoven defines the concept as the conscientious, explicit and judicious use of the best current evidence which is available in the decision making process. The decisions made should be applicable to the individual patients; above all the optimality of the evidences is core (Herdman & NANDA International 2011). EBP helps nurses to make informed decisions on the quality of the services they offer, it is very crucial to base judgements and formulate decisions based on the use of EBP as compared to the traditional methods. By doing this it improves the health care system as it basically facilitates and ensures consistency in the decision making process. According to Prior, Wilkinson, and Neville (2010) the system helps nurses to make informed decisions based on an up to date technology, thereby ensuring efficiency and effectiveness in the practice (Herdman & NANDA International 2011). EBP is the right channel towards achieving fully functional nursing services. Each of the techniques imparted on these nurses is a clear functional criterion which will spearhead the whole process of efficiency and effectiveness. Most times patients will have beneficial and improved outcomes where the EBP mechanism has been utilized which typically gives maximum results on different topologies in the practice. By doing this different preference of the individual and the entire society are addressed (Hoffmann, Bennet & Del Mar 2010). Prior, Wilkinson, and Neville (2010) quantitative analysis was the start incarnation to formulate a robust and quantitative question which was intended to provide a clear cut direction to the literature search. This study suggests that a strong question corresponds to the research technique, it also touches on; methods used for research, the interactions and the general outcomes of interests. It is also evident that there are three aspects of consideration; search of relevant evidence, the decision on whether the evidence is

English Literature Essay Example | Topics and Well Written Essays - 1500 words - 1

English Literature - Essay Example John Clare begins his poem with a description of the wild and untamed plains of his youth, â€Å"Still meeting plains that stretched them far away / In uncheckt shadows of green brown and grey† (5-6). As he describes the beauty that he once enjoyed in these sights, he begins to illustrate how the freedoms they once offered have been overtaken by the ravages of capitalism and consumerism, being turned to profit by the â€Å"little tyrant with his little sign† (67). More than simply discussing how the land itself has been bounded in, Clare illustrates how the animals and mankind, particularly the poor, have also been constrained by the temporary blockages that have been put in place by wealthier men in the interest of making a profit. At the same time, he suggests that these wealthier men have discovered in the process that their â€Å"dreams of plunder in such rebel schemes / Have found too truly that they were but dreams† (79-80). Rather than reaping significant profit from ‘their’ lands, the owners have discovered that they have given up something precious, rare and unrecoverable for temporary and insufficient material gain. This seems to be in direct contrast to Stephen Duck’s poem as Duck focuses on the activities of the poor workers, particular those of the threshers, as they struggle all year long to produce profit for their master. The subject of this poem is perhaps set by the inspiration that birthed it, â€Å"’The Thresher’s Labour’ was commissioned by Duck’s local patron, the Reverend Mr. Stanley, as a poem ‘on his own Labours.’

Public Policy in the UK Assignment Example | Topics and Well Written Essays - 1000 words

Public Policy in the UK - Assignment Example Poverty was described as the economic state of â€Å"all the people without income from property or profession and therefore dependent on their manual labor for a living† (Cowherd. 1977; pp.1-2). These poor were distributed across the land and were not clustered together and therefore could not be organized.   The problems arose from rapid urbanization and clustering of demographic units around major industrial centers after the industrial revolution. This increased the visibility of the poor and their destitution, so poignantly documented in Dickensonian literary genre,   on one hand, and led to coalescing of poor into the extra-state organization like trade unions etc. on the other hand. Repression of organized poor during ‘the period between the French Revolution and the later 1820s should be of severe repression as reflected in Combination Acts and the use of Military Force to quell Luddites in 1812’ (Daunton. 1995). However this repressive regime was seen to be counterproductive and it can be seen that ‘from the mid-1830s   to 1850s the repression eased out and major advances for working-class organizations such as trade unions, cooperative societies and friendly societies’ emerged (Crafts.1997). This trend shows that Public Policy response had tacitly admitted the political legitimacy of the organized poor. This admission also meant that an appropriate response was to be given at the state level to demands of organized poor. This point on the historical space-time continuum can be termed as the beginning of welfare policy in the UK. Another dimension of change in the perception of policy makers relates to the impact of Laissez-fare economic policy. ‘By 1830s income and real wages increased and civil rights improved markedly but there was a perceptible decline in mortality conditions and heights, indicating a decline in living conditions of the poor’ (ibid). This presented a new policy paradox to the deci sion makers. The existing belief about the correlation between income increase and the general state of living was not materializing. The state needed to review its bystander status according to Laissez-fare non-intervention principles. The side-effects of Capitalism were becoming starkly observable.