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Originally published in 1998, Psycho-Oncology was the first
comprehensive text in the field and remains the gold standard
today. Previously led by Dr. Jimmie C. Holland, the founder of the
field, this new edition is edited by a team of internationally
renowned experts in psycho-oncology. The text reflects the
interdisciplinary nature and global reach of this growing field. It
covers evidence-based clinical practice guidelines from around the
world, survivorship issues, psychotherapeutic interventions, and
psychopharmacologic interventions. Thoroughly updated and developed
in collaboration with the American Psychosocial Oncology Society
and the International Psycho-Oncology Society, the fourth edition
is a current, comprehensive reference for psychiatrists,
psychologists, oncologists, hospice workers, and social workers
seeking to understand and manage the psychological issues involved
in the care of persons with cancer and the psychological, social,
and behavioral factors that contribute to cancer risk and survival.
Through an exploration of the ethical nature of nursing, Caring
Matters Most asserts that the act of nursing itself embodies
goodness. Nurses can develop this moral character in themselves by
cultivating five habits: trustworthiness, imagination, beauty,
space, and presence. Practicing these habits will sustain nurses as
they meet the challenges of the workplace, the threat of
automation, and the incivilities that arise within the nursing
community. The volume concludes with thought-provoking discussion
questions and exercises designed to help nurses apply concepts in
the classroom or in practice. Each chapter combines highly readable
explanations of moral theory with real-life examples that can guide
nurses in day-to-day practice. Caring Matters Most is an ideal
resource for academic or practicing nurses interested in healthcare
ethics or philosophy.
The study and practice of end-of-life care has seen an increasing
understanding of the need for care that integrates clinical,
psychosocial, spiritual, cultural, and ethical expertise. Yet, no
one existing volume pulls together perspectives from a diverse
array of religions with ethical dilemmas and clinical problems in
view. Safe Passage coaches clinicians and others on the front lines
of care on understanding how to incorporate different traditions of
thinking into the most difficult of moments around the end of life.
The book is structured around five major moments of realization -
when disease progresses, when emergencies happen, when dying will
be a long process, the time of death, and when grieving begins.
Each decision point is introduced with a research summary and an
extensive case example that describes disease processes, health
care delivery possibilities, and the end-of-life dilemmas involved
so as to apply across the varying cultural, socio-economic, and
spiritual contexts. The case example is followed by a clinical
commentary written by a palliative care specialist, an ethical
commentary written by an ethicist, and three short essays written
by religious thinkers of different traditions. Each situation is
concluded by remarks on potential approaches that respect religious
and spiritual beliefs, values, and practices at the end of life
across all contexts, and a bibliography. The five decision points
are bookended by an introductory section that explores broad
historical and cultural perspectives and a conclusion section that
summarizes the book and provides guidance for further reading and
study.
Many have observed how Wittgenstein's later philosophy illuminates
the philosophy of religion. Rarely, however, have they paid
attention to his early philosophy. Those who have argued that
Wittgenstein refuted his early positions in his later work. This
book proves otherwise. The proof is found in the answer to an
important, but largely ignored, question: what is the relation of
Wittgenstein's discussion of logic to his discussion of religion
and ethics in the early work? Lazenby's answer is that
Wittgenstein, in his discussion of logic, describes the boundaries
of factual discourse for the purpose of fixing a common language.
And in his discussion of religion and ethics, Wittgenstein suggests
that when religious and ethical statements fall outside this common
language, we should reconstruct them to make sense within the
common language. Such reconstruction ensures that the meaning of
religious utterances agrees with how believers actually live and
speak. Lazenby's approach is novel because it finds unity in what
commentators have considered incommensurable topics in
Wittgenstein's early work-logic and religion-while also finding
unity between his early and later philosophy. Lazenby ends the book
by considering the implications for theology and inter-religious
dialogue. If theologians reconstruct the meanings of words that
have lost their meaning in the common language of the modern world,
these words will regain their force in the lives of believers. And
the very possibility of a common language allows logical space for
theologians from among the world's religions to find a common
language in which to communicate.
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