Asthma Management Annotated Bibliography Example | Topics and Well Written Essays - 250 words

Asthma Management - Annotated Bibliography Example Follow ups are recommended to ensure that the patients and their caregivers receive patient education and reinforcement on the correct use of the prescribed drugs. In earlier intervention studies conducted, results showed that patient education provided by asthma nurses resulted in better control of childhood asthma. The authors, in a previous study, have already demonstrated and suggested that the effectiveness of outpatient management led by a nurse is comparable to that of a pediatrician in terms of airway hyperresponsiveness and quality of life. . However, because of the encumbrance asthma has on healthcare utilization, the same authors deemed it necessary to further conduct a study on the costs associated with the said utilization for both approaches thereby producing an appraisal of the two. The study aimed to assess and determine the difference in costs between outpatient management of asthma rendered by a pediatrician and a nurse. All costs related to the management of asthma provided by either a pediatrician or nurses were calculated. Results of the study showed that costs of nurse-led outpatient management of asthma are generally lower than that of the medical option. Moreover, time spent by nurses with patient contact is more than that of the pediatrician. During this time, they discuss asthma management issues and provide patient education.

A comparison of the Ideas of William James and the Teachings of Christ Essay Example for Free

A comparison of the Ideas of William James and the Teachings of Christ Essay William James had an incisive insight about a number of intellectual and psychological dealings. He was a trained medical doctor yet he excelled in the field of philosophy and wrote enormously about his thoughts and ideas. Pragmatism, Meaning of Truth as a Sequel to Pragmatism, Pluralistic Universe, and Varieties of Religious Experiences are considered as the major philosophical premises proposed by William James. The ideas of Pragmatism demand scrupulous attention to understand. As per William James, the meaning of an idea or a proposition or a thought lies in its observable practical consequences. Hence the idea under proposition must exhibit this quality of direct practical results. He believes that a thought or an idea must always be based on the verity of faith. He writes: A fact [may] not come at all unless a preliminary faith exists in its coming†¦ Faith in a fact can help create the fact. (James, The Will to Believe, 1897) Therefore trust and idea are sometimes inter-reliant and may often cease to exist without each other. He opines that the truth or falsity of a judgment depends on the obtainment of the expectations that follow the judgment under question. For a judgment to comply with this, one needs to be pragmatic [= as a matter-of-fact] in his approach towards the events which are going to be judged. We can also see a contrast between his thoughts when he constantly vacillates between science and religion. The general credence that religious experiences involve a supernatural domain, on the whole, is somehow remote to science. However, to the individual human being these remote things are accessible as their driving force is faith and not empirical examination. James tries to bridge this gap between science and religion. The difference between the scientific principles and religious beliefs are woven to arrive at a multipart thinking procedure which we can call as the â€Å"Science of Religion†. He wrote about this as follows: Religious experience, in other words, spontaneously and inevitably engenders myths, superstitions, dogmas, creeds, and metaphysical theologies, and criticisms of one set of these by the adherents of another. Of late, impartial classifications and comparisons have become possible, alongside of the denunciations and anathemas by which the commerce between creeds used exclusively to be carried on. We have the beginnings of a â€Å"Science of Religions,† so-called; and if these lectures could ever be accounted a crumb-like contribution to such a science, I should be made very happy. (James, The Varieties of Religious Experiences, Lecture XVIII) These thoughts point towards that eternal question of can there be a God who created this universe? A pragmatist, such as James Williams, would say â€Å"Yes, there indeed must be an empirical God who made all this universe provided the consequences are proved or the relations established†. That, simply put, is another state of perplexity where the vision of identifying the ‘Cause’ and ‘Effect’ may cease to exist. Now let us examine what pure religion and religious thoughts or philosophies (sans James Williams! ) say about such perplexities of life. The Bible and the preaching of Jesus Christ and other religious foundations categorically decline the right to question. They demand absolute ‘surrender’ in order to get absolute ‘delight’. The teachings of Jesus must be quoted here: Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash. (Matthew 7:24-27) The teachings of Christ demands unquestionable faith in the supernatural in order to attain absolute delight. This absolute delight or state of freedom is in total contrast to what we have seen so far in the flow of William James’ ideas. However there is one similarity: That both the schools of thoughts agree to the fact that humanity is something which, neither needs to be empirically analyzed nor pragmatically accepted. The laws of both pragmatism and religion bend and tend to converge at one solitary point and this point of convergence is diligently referred to as ‘Kindness’. Historically, William James lived in the 19th Century. (January 11, 1842 August 26, 1910) During this period of time America was witnessing the industrial revolution and started emerging as the international power. It was also that phase of the history when the country was reeling under aftereffects of the Civil War and the laborer strikes. The ideas of William James were widely accepted from both laymen and intellectuals alike. The very concepts of ‘Pragmatism’, â€Å"Will to Live’, ‘Pluralistic Universe’ and ‘A Study in Human Nature’ were regarded as the new hopes amidst turbulent times. Even though the dynamics of the contemporary society have changed immeasurably, I still feel some of James’ ideas would be contentedly accepted. Economical imbalances (Read: The Recession), and religious conflicts (Read: Fundamentalists/Extremists) have rendered a sense of cynicism. The thoughts of William James will surely be a respite if understood and implemented diligently. The astute adoption is the key as James writes: The art of being wise is the art of knowing what to overlook. (William James The Principles of Psychology, 1890) Let us hope better sense prevails upon the humanity and the thoughts of William James guide us through the testing times. References William James, The Will to Believe, 1897 William James, The Varieties of Religious Experiences, Lecture XVIII Bible, Matthew 7:24-27 William James The Principles of Psychology, 1890

Character Study of Gollum from Lord of the Rings, The Two Towers :: Papers

Character Study of Gollum from Lord of the Rings, The Two Towers He is a supporting character in the book who guides Frodo and Sam on their intrepid adventure, to Mordor and MountDoomto destroy the ring. Gollumrepresents the consequences induced by man's greed; he was once a human called Smeagol. He sought to use the ring's power for his own gain, but the ring's overwhelming and evil power poisonedGollum's mind and he became hideous and twisted. His only relation to the characters is his love for the ring; he is trying to remove it from Frodo's possession and make it his own again. He thinks Frodo stole the ring from him, and shows his resentment of him when speaking to himself: "Where iss it, where iss it: my Precious, my Precious? It's ours, it is, and we wants it. The thieves, the thieves, the filthy little thieves. Where are they with my Precious? Curse them! We hates them." The author, JRR Tolkien, created a particularly vivid representation of Gollum in several ways. The author uses "we" in Gollum's dialogue to show he is not one character but in effect two (smeagol, his good side and his evil alter ego). Smeagol is reluctant to bring harm or despair to Frodo, but his evil side convinces him to do otherwise. Sam, another character in the book describes Gollum as "sinister", "deceitful" and "mischievous". Gollum also has varied personalities and attributes. He himself is shown as being very distasteful of Sam, especially his cooking methods. For example when he catches rabbits and Sam Stews them with herbs, Gollum unpleasantly replies to this with "Stupid fat Hobbit!" [IMAGE] This image from the film interprets Gollum's expressions described in the book to the greatest detail "Gollum looked at Sam in dismay" Gollum is very similar to Boromir from the first book of the Lord of the Rings Trilogy, The Fellowship of the Ring. They both had very noble intentions, but the ring drove them to insanity and forced them to pursue the ring at all costs.

Indian Literature Essay

INTRODUCTION Indian Literature, literature in the languages of India, as well as those of Pakistan. For information on the literature written in the classicial language,Sanskrit,.The Indian literary tradition is primarily one of verse and is also essentially oral. The earliest works were composed to be sung or recited and were so transmitted for many generations before being written down. As a result, the earliest records of a text may be later by several centuries than the conjectured date of its composition. Furthermore, perhaps because so much Indian literature is either religious or a reworking of familiar stories from the Sanskrit epics, the Ramayana and the Mahabharata, and the mythological writings known as Puranas, the authors often remain anonymous. Biographical details of the lives of most of the earlier Indian writers exist only in much later stories and legends, so that any history of Indian literature is bound to raise more questions than it answers. Often, much less is known about a n Indian poet who died in the early 19th century than of the English medieval poet Geoffrey Chaucer or of the Latin poet Virgil. II LINGUISTIC AND CULTURAL INFLUENCES Much traditional Indian literature is derived in theme and form not only from Sanskrit literature but from the Buddhist and Jain texts written in the Pali language and the other Prakrits (medieval dialects of Sanskrit). This applies to literature in the Dravidian languages of the south as well as to literature in the Indo-Iranian languages of the north. Successive invasions of Persians and Turks, beginning in the 14th century, resulted by about 1700 in most of India being governed by Muslim rulers. The influence of Persian and Islamic culture is strongest in literature written in Urdu, although important Islamic strands can be found in other literatures as well, especially those written in Bengali (Bangla), Gujarati, and Kashmiri. After 1817, when the British controlled nearly all of India, entirely new literary  values were established that remain dominant today. III THE TAMIL TRADITION The only Indian writings that incontestably pre-date the influence of classical Sanskrit are those in the Tamil language. Anthologies of secular lyrics on the themes of love and war, together with the grammatical-stylistic work Tolkappiyam (Old Composition), were once thought to be very ancient; they are now believed to date no earlier than from about the 1st to the 5th century ad. Later, between the 6th and 9th centuries, Tamil sectarian devotional poems were composed, often claimed as the first examples of the Indian bhakti tradition (see below). At some indeterminate date between the 2nd and 5th centuries, two long Tamil verse romances (sometimes called epics) were written: Cilappatikaram (The Jewelled Anklet) by Ilanko Atikal, which has been translated into English (1939 and 1965); and its sequel Manimekalai (The Girdle of Gems), a Buddhist work by Cattanar. IV MEDIEVAL INDIAN LITERATURE The first true works of literature in most of the main indigenous Indian languages tend to date from about 1200. Before then, any work of literature would have been composed in the literary languages: Sanskrit or one of the Prakrits in the north or Tamil in the Dravidian south. A  Sanskrit Epic Influence In this early period, which ended in about 1500, the main literary productions in all the languages of India were versions of stories from the Sanskrit epics and the Puranas. Many of the vernacular treatments of the Ramayana, Mahabharata, and Bhagavata-Purana, well known to educated Indian readers even today, were written during this period. For example, the first true Malayalam work, which is a version of the Ramayana, dates from about the 13th century. B Other Themes Other themes were also treated in medieval Indian literature. The earliest works in many of the languages were sectarian,designed to advance or to  celebrate some unorthodox regional belief. Examples are the Caryapadas, Tantric verses of the 12th century that are the earliest surviving works in Bengali, and the Lilacaritra (c. 1280), a Marathi prose account of the words and deeds of the founder of the Mahanubhava sect. In Kannada (Kanarese) from the 10th century, and later in Gujarati from the 13th century, the first truly indigenous works are Jain romances; ostensibly the lives of Jain saints, these are actually popular tales based on Sanskrit and Pali themes. Tales besides these sectarian works were composed; examples in Rajasthani are bardic tales of chivalry and heroic resistance to the first Muslim invasions—such as the 12th-century epic poem Prithiraja-raso by Chand Bardai of Lahore. Popular stories and ballads were also composed, such as those of East Bengal. Later important religious literatures developed that were associated with certain regional philosophies and sects: texts in Tamil from the 13th to the 15th century devoted to the medieval Hindu Shaiva-siddhanta sect; the works of the Lingayats (a Hindu sect devoted to the worship of Shiva) in Kannada, especially the vacanas, or â€Å"sayings†, of Basava, the mid-12th-century founder of the sect, and his disciples; and the Tantric texts, especially those from north-east India, which developed later into genres such as the mangala-kavya (poetry of an auspicious happening) of Bengal. This verse was addressed to deities such as Manasa (a snake goddess), purely local forms of the female divine principle called Devi . Most important of all for later Indian literature were the first traces in the vernacular languages of the northern Indian cults of Krishna and of Rama. The Krishna story developed in Sanskrit from the Mahabharata through the Bhagavata-Purana, to the 12th-century poem by Jaydev, called the Gitagovinda (The Cowherd’s Song); but in about 1400, a group of religious love poems written in Maithili (eastern Hindi of Bihar) by the poet Vidyapati were a seminal influence on the cult of Radha-Krishna in Bengal and the whole religio-erotic literature associated with it. C The Bhakti Tradition The full flowering of the Radha-Krishna cult, under the Hindu mystics Caitanya in Bengal and Vallabhacharya at Mathura, involved bhakti. The word bhakti implies a personal devotion to a god far different from the rituals of Brahmanism—an intense longing comparable to the desire of lovers or of a child separated from his or her mother. Indeed, bhakti may be conceived of in terms of all forms of human love. Although earlier traces of this attitude are found in the work of the Tamil Alvars (mystics who wrote ecstatic hymns to Vishnu between the 7th and 10th centuries), the enthusiasms of the Sufi mystics of Islam probably produced the surge of bhakti that flooded every channel of Indian intellectual and religious life beginning in the late 15th century. The sentiment was the same, but the recipient varied by region. Beside the writings of the devotees of Radha-Krishna, bhakti was addressed to Rama (an avatar of Vishnu), most notably in the Avadhi (eastern Hindi) works of Tulsi Das; his Ramcaritmanas (Lake of the Acts of Rama, 1574-1577; trans. 1952) has become the authoritative, repeatedly recited version of the Ramayana for the whole Hindi-speaking north. The early gurus, or founders of the Sikh religion, especially Nanak and Arjun, wrote bhakti hymns to their concepts of deity. These are the first written documents in Punjabi (Panjabi) and form part of the Adi Granth (First, or Original, Book), the sacred scripture of the Sikhs, which was first compiled by Arjun in 1604. In the 16th century, in other regions, bhakti was directed to other forms of divinity. For example, the Rajasthani princess and poet Mira Bai addressed her lyric verse to Krishna, as did the Gujarati poet Narsimh Mehta. V INDIAN LITERATURE OF THE MIDDLE PERIOD In the literature from about 1500 to 1800, the stream of reworkings of the traditional Sanskrit epics continued unabated, while at the same time the use of Urdu and of Persian literary forms arose. A Traditional Material In the 16th century, Jagannath Das wrote an Oriya version of the Bhagavata and Tuncattu Eruttacchan, the so-called father of Malayalam literature, wrote recensions of traditional literature. To these were added, particularly in the 18th century, a deliberate imitation of Sanskritic forms and metres in addition to a highly Sanskritic vocabulary by pandita, or â€Å"learned† poets, or by court poets like those of the Telugu-speaking kingdom of Vijaynagar. Historical events were recounted in 18th-century Assamese and Marathi prose chronicles, ballads, and folk drama involving much dance and  song. B Urdu Literature During this period, Indian literature was also written in Urdu, a new language. Urdu, spoken in the Delhi region, is similar to Hindi and contains many words from Arabic and Persian. The Urdu poets almost always wrote in Persian forms, using the ghazal for love poetry in addition to an Islamic form of bhakti, the masnavi for narrative verse, and the marsiya for elegies. Writing in Urdu began first in the Islamic kingdoms of the Deccan, where literary experiment was apparently easier and the prestige of the orthodox literary language, Persian, was less strong; it culminated there in the lyrics of Wali. Urdu then gained use as a literary language in Delhi and Lucknow. The ghazals of Mir and Ghalib mark the highest achievement of Urdu lyric verse. The Urdu poets were mostly sophisticated, urban artists, but some adopted the idiom of folk poetry, and this is typical of the verse written in Punjabi, Pushtu, Sindhi, or other regional languages. Poets such as Ghalib, for example, lived and worked during the British era, when a literary revolution occurred in all the Indian languages as a result of contact with Western thought, when the printing press was introduced (by Christian missionaries), and when the influence of Western educational institutions was strong. During the mid-19th century in the great ports of Bombay, Calcutta, and Madras, a prose literary tradition arose—encompassing the novel, short story, essay, and literary drama (this last incorporating both classical Sanskrit and Western models)—that gradually engulfed the customary Indian verse genres. The northern heartland of Delhi and Uttar Pradesh was the last to be affected by this new tradition; and because Muslims for the most part did not take advantage of the new education, Urdu writing preserved much of its integrity. Urdu poets remained faithful to the old forms and metres while Bengalis were imitating such English poets as Percy Bysshe Shelley in the 1840s or T. S. Eliot in the 1940s. Ghalib The celebrated Urdu poet Ghalib has often been termed a â€Å"light tower in the Urdu literature†. The Punjabi government established a Ghalib literary award in his memory, in 1998. Dinodia During the last 150 years many writers have contributed to the development of modern Indian literature, writing in any of 15 major languages (including, of course, English). In the process of Westernization, Bengali has led the way and today has one of the most extensive literatures of any Indian language. One of its greatest representatives is Rabindranath Tagore, the first Indian to win the Nobel Prize for Literature (1913). Much of his prose and verse is available in his own English translations. Anita Desai In her colourful novels and short stories portraying life in India, author Anita Desai describes the aspirations and struggles of ordinary people in her homeland. She published her first novel, Cry, the Peacock, in 1963. Globe Photos, Inc. Work by two other great 20th-century Indian leaders and writers is also widely known through translation: the verse of the Islamic leader and philosopher Sir Muhammad Iqbal, originally written in Urdu and Persian; and the autobiography of Mohandas K. Gandhi, My Experiments with Truth, originally written in Gujarati between 1927 and 1929 and now considered a classic. Although the bulk of later 20th-century Indian writing remains untranslated, several writers working in English are relatively well known to the West. They include Mulk Raj Anand, among whose many works the early affectionate Untouchable (1935) and Coolie (1936) are novels of social protest; and R. K. Narayan, writer of novels and tales of village life in southern India. The first of Narayan’s many works, Swami and Friends, appeared in 1935; among his more recent titles are The English Teacher (1980), The Vendor of Sweets (1983), and Under the Banyan Tree (1985). Among the younger authors writing of modern India with nostalgia for the past is Anita Desai—as in Clear Light of Day (1980). Her In Custody (1984) is the story of a teacher’s fatal enchantment with poetry. Ved Mehta, although long resident in the United States, recalls his Indian roots in a series of memoirs of his family and of his education at schools for the blind in India and America; among these works are Vedi (1982) and Sound Shadows of the New World (1986).

Manville Corporation Fiber Glass Group Series Essay

1. Why have Dr. Doll’s comments precipitated a crisis? Because of the assumption â€Å"perception is everything†. Dr Doll would have to manage the immediate crisis due to this concept. People will afraid of fiberglass from the moment they heard that fiberglass is also carcinogenic as asbestos but it is appear less carcinogenic if compared with asbestos. The word â€Å"asbestos† which comes out from Dr Doll’s lip has created an atmosphere of worry among the stakeholders and reporters who attended the symposium. This is because asbestos was once a material banned from manufacturing 2. Does Manville have another asbestos on its hands? In your judgment, who or what was responsible for the asbestos disaster? No, Manville has actually not producing asbestos, It was the press or media to create an perception in public that fiberglass is actually a man-made asbestos. Thanks you Dr Doll’s comparison on asbestos and fiberglass, now Manville is facing with disaster. Manville should responsible since at that moment asbestos was actually a dangerous material to be used but Manville or the asbestos manufacturer was keeping to conceal the fact. This action was then known to the public and caused Manville to receive pressure from the stakeholder and filed for bankruptcy. 3. What should Manville’s senior managers do in view of Anderson’s news? Be sure to consider the following: a. Should they communicate with anyone? Who? What? How? When? Manville’s senior should held a meeting not only among the CEOs but also with its employee in order to discuss the crisis. They can plan to discuss about the solution to be used or suggestion which will return the truth of fiberglass to Manville. A communication established is essential in creating a link and understanding between the workers and the top manager. Manville’s top manager should communicate as soon as possible once they heard of Anderson’s news since they have no much time to be wasted so that they can carry on with other plan which is essential in rebuilding the reputation of Manville. b. Should they scale back or exit the fiberglass business? This decision should be made by depends on the circumstance but it is not arguable that information flies faster in modern days. The top level of Manville should expect that the news was known to public at the time they do a meeting in the morning. Later on if they found that fiberglass is also giving less profit or the protest of public onto the production of fiberglass was too hard to be explained. Then they are better to exit the fiberglass. However if the major problem was only on to the cost or salary problem, Manville could try to scale back by firing some employee who they think deserve to be fired but sometimes firing might not the best way to ensure a company’s survival instead it will make the company looks selfish. c. Should they modify the fiberglass MSDS or label? How? In terms of moral and also business ethic they should modify MSDS. Previously, Manville’s MSDS only labeled itch-scratch, but actually it was believed that fiberglass is causing cancer, So Manville should add additional info into the label but at the same time this label maybe will makes consumer unwilling to purchase fiberglass product. Therefore ,Manville can only keeping MSDS but they could seek for some other way else to regain trust from the public towards fibreglass

Teddy Bear essays

Teddy Bear essays Theodore Roosevelt, 26th President of the United states Was the youngest President in the nations history. he took office at the age of 42. Roosevelt had been vice President for only six months when president William McKinley was assassinated. He vigorously led Congress and the American public toward progressive reforms and a strong foreign policy. He took The view that the president as a "steward of the people" should take whatever action necessary for the public good unless expressly forbidden by law or the constitution. "I did not usurp power, " he wrote, "but i did greatly broaden the use of executive power." Roosevelt's youth differed sharply from that of the log cabin Presidents. he was born in New York city on October 27,1858 into a wealthy family, but he too struggledagainst ill health. When Theodore was about 12, his father told him that he would need a strong body to give his mind a chance to develop fully. The next year, while on a trip to Maine, Theodore was tormented by two mischievous boys. He felt ashamed because he was not strong enough to fight back. Roosevelt's father built a gymnasium in the family home, and Theodore exercised there regularly. He overcame his asthma and built up unusual physical strength. Roosevelt studied under tutors until he entered Harvard University in 1876 at the age of 18. He earned good grades in college. Roosevelt graduated from Harvard in 1880. In October 1879, Roosevelt met Alice Hathaway Lee. Roosevelt courted Alice during his senior year at Harvard. They married on his 22nd birthday. A double tragedy struck on Feb. 14, 1884. Alice Roosevelt died two days after the birth of a daughter. On the same day, Roosevelt's mother died if typhoid fever. Roosevelt spent much of the nex ...

dinner at homesick restaurant essays

dinner at homesick restaurant essays The novel Dinner at the Homesick Restaurant is one of Tylers more complex because it involves not only the growth of the mother, Pearl Tull, but each of her children as well. Pearl must except her faults in raising her children, and her children must all face their own loneliness, jealousy, or imperfection. It is in doing this that they find connections to their family. They find growth through suffering. Cody Tull, the oldest child and the one most damaged by the failure of his parents marriage he becomes an aggressive, quarrelsome efficiency expert.(Voelker 126) He feels that it his fault that Beck, the father, left. Especially when they bring up the arrow incident. Cody never really feels like a family as he expresses: You think were a family...when in particles, torn apart, torn all over the place?(Tyler 294). He never recovers from his father leaving. The optimism of Ezra is never noticed by the family. He never let his past affect his life and very little bothered him. The family does not notice his optimism because Cody resented it, Jenny ignored it and Pearl misunderstood it. His optimism is shown when Cody is reflecting on their childhood, about how bad it was and how their mother was a shrieking witch. Ezra responds, She wasnt always angry. Really she was angry very seldom, only a few times widely spaced, that happened to stick in your mind(Tyler 295). Even though Ezra felt his childhood was not that unhappy, he never feel his family is a whole because of Codys jealousy, Jennys isolation and Pearls confusion. Ezra creates and manages a restaurant that corrects the excessive closeness of his family with an atmosphere that consoles the customer while making no demands.(Volker 126) This was his idealistic home. Jenny, the youngest, becomes a pediatrician, a professional mother, who can avoid stifling emoti...