Against medical advice (AMA) discharges are practically and emotionally challenging for both patients and clinicians. Moreover, they are common after admissions for respiratory conditions, such as ...COPD and asthma, and are associated with poor outcomes. Despite the challenges presented by AMA discharges, clinicians rarely receive formal education and have limited guidance on how to approach these discharges. Often, the approach to AMA discharges prioritizes designating the discharge as ‘AMA,’ while effective coordination of discharge care receives less attention. Such an approach can lead to stigmatization of patients and low quality care. While evidence for best practices in AMA discharges remains lacking, we propose a set of strategies to improve care in AMA discharges by focusing on respect, where clinicians treat patients as equals and honor differing values. We describe five strategies, including 1) preventing an AMA discharge, 2) conducting a patient-centered and truthful discussion of risk, 3) providing harm-reducing discharge care, 4) minimizing stigma and bias, 5) educating trainees. Through a case of a patient discharging AMA after a COPD exacerbation, we highlight how these strategies can be applied to common issues in respiratory-related hospitalizations, such as prescribing inhalers and managing oxygen requirements. We argue that, by utilizing these strategies, clinicians can deliver respectful and higher-quality care to an often-marginalized population of patients with respiratory disease.
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DOBA, GEOZS, IJS, IMTLJ, KILJ, KISLJ, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UILJ, UKNU, UL, UM, UPCLJ, UPUK, ZAGLJ, ZRSKP
However much people want esteem, it is an untradable commodity: there is no way that I can buy the good opinion of another or sell to others my good opinion of them. But though it is a non-tradable ...good, esteem is allocated in society according to systematic determinants; people's performance, publicity, and presentation relative to others will help to fix how much esteem they enjoy and how much disesteem they avoid. The fact that it is subject to such determinants means in turn that rational individuals are bound to compete with one another, however tacitly, in the attempt to control those influences, increasing their chances of winning esteem and avoiding disesteem. And the fact that they all compete for esteem in this way shapes the environment in which they each pursue the good, setting relevant comparators and benchmarks, and determining the cost that a person must bear the price that they must pay for obtaining a given level of esteem in any domain of activity. Hidden in the multifarious interactions and exchanges of social life, then, there is a quiet force at work a force as silent and powerful as gravity which moulds the basic form of people's relationships and associations. This force was more or less routinely invoked in the writings of classical theorists like Aristotle and Plato, Locke and Montesquieu, Mandeville and Hume and Madison. Sometimes it was invoked to explain why people behaved as they did, sometimes to identify initiatives whereby they might be persuaded to behave better. Although Adam Smith himself gave it great credence, however, the rise of economics proper coincided with a sudden decline in the attention devoted to the economy of esteem. What had been a topic of compelling interest for earlier authors fell into relative neglect throughout the nineteenth and twentieth centuries. This book is designed to reverse the trend. It begins by outlining the psychology of esteem and the way the working of that psychology can give rise to an economy. It then shows how a variety of social patterns that are otherwise anomalous come to make a lot of sense within an economics of esteem. And it looks, finally, at the ways in which the economy of esteem may be reshaped so as to make for an improvement by reference to received criteria - in overall social outcomes. While making connections with older patterns of social theorising, it offers a novel orientation for contemporary thought about how society works and how it may be made to work. It puts the economy of esteem firmly on the agenda of economic and social science and of moral and political theory. Available in OSO: http://www.oxfordscholarship.com/oso/public/content/economicsfinance/0199246483/toc.html
BVA is launching new resources to support a revamped ‘Respect your vet’ campaign to end the abuse aimed at vet teams by some clients. Nina Rossi, BVA media manager, explains more.
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FZAB, GIS, IJS, KILJ, NLZOH, NUK, OILJ, SBCE, SBMB, UL, UM, UPUK
Hümayunnâme is a work written in Persian by Babur's daughter Gülbeden (1523-1603). The only copy is in the library of the British Museum. As is known, Chagatai reached its highest level in prose with ...Babur's Baburnâme. This work, which can be considered among the most beautiful prose examples not only of Chagatai but also of all Turkish literature, is a source of extremely important information about CentralAsia, Afghanistan and India in the late fifteenth and early sixteenth centuries. Gülbeden followed in her father's footsteps and wrote Hümayunnâme as a Baburid princess, writing down what she heard and remembered. Although the work is sometimes insufficient in describing the general, political and historical events of the period, it is important in terms of providing significant information about Babur's last times, society and harem life. Gülbeden expressed her feelings not only in a fluent and unpretentious style, but also in an extremely elegant language, like the meaning of her name. Gülbeden, who describes the events of the period she lived in very vivid pictures, clearly writes the feelings aroused by her experiences in her inner world. Respect, which is a very important attitude in interpersonal relations, also finds a place in the work, both linguistically and in action. In this study, the issues of respect and courtesy will be tried to be handled with examples on the axis of Gülbeden's memoirs, which people, unfortunately, are not very aware of, and Hümayunnâme will be introduced, at least a little.
Recent research shows that self‐respect (defined as seeing yourself as a person with equal rights) predicts assertive but not aggressive responses to injustice in interpersonal contexts. The present ...research focuses on the antecedents of self‐respect and its consequences for collective action tendencies among members of disadvantaged groups. Across three studies (N = 227, N = 454, N = 131) using different contexts and samples (discrimination of Muslims in Germany; women regarding gender inequality), experiences with equality‐based respect (defined as being treated as someone of equal worth) predicted self‐respect. Moreover, across all three studies, self‐respect predicted intentions for cooperative or normative but not support for hostile or non‐normative protest. The results demonstrate the potential of self‐respect for facilitating collective action in the face of injustice while still enabling positive intergroup relations.
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DOBA, FZAB, GIS, IJS, IZUM, KILJ, NLZOH, NUK, OILJ, PILJ, PNG, SAZU, SBCE, SBMB, SIK, UILJ, UKNU, UL, UM, UPUK
In recent years, sociologists pay special attention to the challenging issue of sexual discrimination which has been converted to a hot topic nowadays. The main issue is why women are inhibited to ...attend in a special socio cultural events despite of presence law, rule and regulation in that area. So, in order to find out the answer of this question, the authors decided to conduct an analytic short communication using a search in the literature. As the main problem was emerged in Iran, besides reviewing International documents and conventions allocated to women, national – Iranian- literature such as academic papers, reports, newspapers and magazines were also searched. Comparing the written documents to real situations showed inconsistency; because although there was no limitation for participating women in such activities, the execution of laws has been failed. The barriers seem to be categorized in Macro and Micro levels which could be resolved by clarifying, defining and planning specific strategies in their related area. Obviously, in depth exploration of the major concept need qualitative studies.
"Cancel culture has developed in the various arts in multiple facets in order to publicly denounce individuals, groups or institutions responsible for acts, behaviors or remarks considered ...inadmissible or despicable by human society. Even if the concept of ""the cancel culture "" appeared at the end of the 2010s. Thus, more than an awareness strategy, the objective of the cancel culture in the arts is part of a real confrontation and continual struggle to minimize the impact of groups and behaviors that threaten modern societies. Since September 11, 2001 and the attacks on the twin towers of the World Trade Center and the Pentagon, several directors have chosen to fight against religious fanaticism and terrorism by directing films that denounce Islamic fundamentalism and fanaticism in all its forms. The appearance of Daesh in Syria and Iraq has led to the proliferation of cinematographic works that denounce the brutality, religious fanaticism and terrorism of this terrorist group. However, we note that a large part of the cinematographic works and successful series have attached the label of terrorist to Muslims and to the inhabitants of the Arab-Muslim world. In other words, by fighting against certain behaviors and stereotypes, some of the filmmakers have contributed to creating new stereotypes and nourishing them through artistic creations that stigmatize a particular religious category. We will first seek to present the different social representations of the phenomenon of cancel culture in popular culture and on social networks. In this first part, we will demonstrate the role of the cancel culture in delivering justice to victims in new, less legal and more instantaneous forms. Secondly, we will illustrate through different cinematographic examples how the concept of the cancel culture has led to the appearance of films and series that denounce intolerance, religious fundamentalism and terrorism. Finally, we will focus on the limits of this concept which has overflowed in several artistic representations to turn into the stigmatization and lynching of a particular social and religious category."
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