This guide is designed to help physiotherapy students prepare for their placements. Physiotherapy placements can be daunting - you'll be working in a variety of settings and supporting individuals with a range of conditions. There are new colleagues to work with, and newly learnt theory to put into practice. This pocket guide is designed to make your placements much more enjoyable and less stressful. From absence policy to SOAP notes, via moving and handling, it's full of practical detail, hints and tips. Written by a team of experienced physiotherapy lecturers and with critical input from their students - this guidance is really produced with you in mind. Pocket-sized format - carry it with you at all times. Space to make your own notes - be it uniform policy, new terminology, or just the names of your new colleagues! Reduce your stress and make the most of your placements by having this book to hand from the start. Pocket Guides is a series of handy, pocket-sized books designed to help students make the most of their practice learning experiences.

The concept of well-being plays a central role in moral and political theory. Policies and actions are justified or criticized on the grounds that they make people better or worse off. But is there really such a thing as well-being, and if so, what is it? Is it pleasure, desire-satisfaction, knowledge, virtue, achievement, some combination of these, or something else entirely? How can we measure well-being, amongst individuals and society? And how can we use it to make moral judgements about people, policies and institutions? In this entertaining and accessible new book, Ben Bradley guides readers through the various philosophical theories of well-being, such as hedonism, perfectionism and pluralism, showing the benefits and drawbacks of each theory. He explores the role of well-being in moral and political theory, and the limitations of welfare-based approaches to ethics such as utilitarianism and welfare egalitarianism. Finally, he introduces puzzles about well-being that arise in moral and prudential deliberations about procreation and death. Well-Being is an ideal introduction to these topics for those with no philosophical background, or for philosophers looking for an overview of current thinking about the subject.

When Canada created a Dominion Parks Branch in 1911, it became the first country in the world to establish an agency devoted to managing its national parks. Over the past century this agency, now Parks Canada, has been at the centre of important debates about the place of nature in Canadian nationhood and relationships between Canada's diverse ecosystems and its communities. Today, Parks Canada manages over forty parks and reserves totalling over 200,000 square kilometres and featuring a dazzling variety of landscapes, and is recognized as a global leader in the environmental challenges of protected places. Its history is a rich repository of experience, of lessons learned-critical for making informed decisions about how to sustain the environmental and social health of our national parks.

Death has long been a pre-occupation of philosophers, and this is especially so today. The Oxford Handbook of Philosophy of Death collects 21 newly commissioned essays that cover current philosophical thinking of death-related topics across the entire range of the discipline. These include metaphysical topics-such as the nature of death, the possibility of an afterlife, the nature of persons, and how our thinking about time affects what we think about death-as well as axiological topics, such as whether death is bad for its victim, what makes it bad to die, what attitude it is fitting to take towards death, the possibility of posthumous harm, and the desirability of immortality. The contributors also explore the views of ancient philosophers such as Aristotle, Plato and Epicurus on topics related to the philosophy of death, and questions in normative ethics, such as what makes killing wrong when it is wrong, and whether it is wrong to kill fetuses, non-human animals, combatants in war, and convicted murderers. With chapters written by a wide range of experts in metaphysics, ethics, and conceptual analysis, and designed to give the reader a comprehensive view of recent developments in the philosophical study of death, this Handbook will appeal to a broad audience in philosophy, particularly in ethics and metaphysics.

In British Columbia by the Road, Ben Bradley takes readers on an unprecedented journey through the history of roads, highways, and motoring in British Columbia’s Interior, a remote landscape composed of plateaus and interlocking valleys, soaring mountains and treacherous passes. Challenging the idea that the automobile offered travellers the freedom of the road and a view of unadulterated nature, Bradley shows that boosters, businessmen, conservationists, and public servants manipulated what drivers and passengers could and should view from the comfort of their vehicles. Although cars and roads promised freedom, they offered drivers a curated view of the landscape that shaped the province’s image in the eyes of residents and visitors alike.

In British Columbia by the Road, Ben Bradley takes readers on an unprecedented journey through the history of roads, highways, and motoring in British Columbia’s Interior, a remote landscape composed of plateaus and interlocking valleys, soaring mountains and treacherous passes. Challenging the idea that the automobile offered travellers the freedom of the road and a view of unadulterated nature, Bradley shows that boosters, businessmen, conservationists, and public servants manipulated what drivers and passengers could and should view from the comfort of their vehicles. Although cars and roads promised freedom, they offered drivers a curated view of the landscape that shaped the province’s image in the eyes of residents and visitors alike.

Death has long been a pre-occupation of philosophers, and this is especially so today. The Oxford Handbook of Philosophy of Death collects 21 newly commissioned essays that cover current philosophical thinking of death-related topics across the entire range of the discipline. These include metaphysical topics-such as the nature of death, the possibility of an afterlife, the nature of persons, and how our thinking about time affects what we think about death-as well as axiological topics, such as whether death is bad for its victim, what makes it bad to die, what attitude it is fitting to take towards death, the possibility of posthumous harm, and the desirability of immortality. The contributors also explore the views of ancient philosophers such as Aristotle, Plato and Epicurus on topics related to the philosophy of death, and questions in normative ethics, such as what makes killing wrong when it is wrong, and whether it is wrong to kill fetuses, non-human animals, combatants in war, and convicted murderers. With chapters written by a wide range of experts in metaphysics, ethics, and conceptual analysis, and designed to give the reader a comprehensive view of recent developments in the philosophical study of death, this Handbook will appeal to a broad audience in philosophy, particularly in ethics and metaphysics.

Well-Being and Death addresses philosophical questions about death and the good life: what makes a life go well? Is death bad for the one who dies? How is this possible if we go out of existence when we die? Is it worse to die as an infant or as a young adult? Is it bad for animals and fetuses to die? Can the dead be harmed? Is there any way to make death less bad for us? Ben Bradley defends the following views: pleasure, rather than achievement or the satisfaction of desire, is what makes life go well; death is generally bad for its victim, in virtue of depriving the victim of more of a good life; death is bad for its victim at times after death, in particular at all those times at which the victim would have been living well; death is worse the earlier it occurs, and hence it is worse to die as an infant than as an adult; death is usually bad for animals and fetuses, in just the same way it is bad for adult humans; things that happen after someone has died cannot harm that person; the only sensible way to make death less bad is to live so long that no more good life is possible.