Social media applications such as Twitter, YouTube and Facebook have attained huge popularity, with more than three billion people and organizations predicted to have a social networking account by 2015. Social media offers a rapid avenue of communication with the public and has potential benefits for communicable disease control and surveillance. However, its application in everyday public health practice raises a number of important issues around confidentiality and autonomy. We report here a case from local level health protection where the (...) friend of an individual with meningococcal septicaemia used a social networking site to notify potential contacts. (shrink)

Self-monitoring theory explains the individual differences in using interpersonal adjustment techniques like self-control, self-regulation, and self-presentation. Self-monitoring plays a key role for understanding the social life. Therefore, it has been one of most popular research topics in social psychology. The aim of this study is to find out if there is a meaningful relationship between religious orientation and self-monitoring, and to determine the direction of the relationship if it exists. Besides, examining the effect of religious group membership on self-monitoring is (...) another aim of this study. In accordance with this purpose, Religious Orientation Scale and Revised Self-Monitoring Scale are applied to sample group which consists of 437 female and 369 male participants aged16 to 65+ living in Bursa. The results has revealed that there is a meaningful positive correlation between intrinsic religious orientation and self-monitoring. In addition, no meaningful relationship between religious group membership and self-monitoring has been confirmed.Summary: The adaptation process of the human being as a social creature starts in a mother's womb and becomes more complicated in consequence of coming into the world which is full of stimulus. In the beginning, this process has only a physical aspect, but with the inclusion of emotional, cognitive, and social factors over time turns into developmental tasks that people will struggle throughout their lives. The social development involves the process of becoming of the individual as an organic part of the society. As the individual realizes the existence of the other, he/she develops similar patterns of behavior that can be approved by the other. Because the meaningful relationships that form the backbone of social development constitute an important part of the self. Belonging is one of the main needs, that the individual shapes his emotions, actions, and decisions more or less in line with this need in order not to encounter the possibility of social exclusion. While belonging is a universal need for every healthy individual, there are differences between individuals in terms of directing the course of the relationship, role sharing, and using situational clues. Individual differences in how people construct interpersonal processes led Mark Snyder to systematize and theorize the concept of self-monitoring. Self-monitoring is a concept that expresses individuals' control of self-presentation, expressive behavior, and non-verbal emotional expression and their regulation. Accordingly, individuals with a high tendency to shape their behavior according to the context are classified as high self-monitors and those with low tendency are classified as low self-monitors. It can be said that adherence to religion, which is one of the determinants of social behavior, is related to self-monitoring. In this context, the main subject of this study is the relationship between self-monitoring and religiosity. The study aims to examine the effect of intrinsic-extrinsic religiosity on individuals' self-monitoring levels. Besides, as a form of religiosity, to reveal whether religious group religiosity affects self-monitoring, the study examines also self-monitoring levels of individuals belonging to the religious group and those who are not.The sample of the study was selected by a simple random sampling method and it consists of 806 participants aged 16 to 65+ living in Bursa in 2017. 437 (54.2%) of the participants in the research are women and 369 (45.8%) are men. In this study, a relational screening model was used for determining the presence, direction, and degree of the relationship between the variables. The questionnaire technique was preferred as the method of gathering information. The questionnaire was arranged in a way that does not require asking the participant any other questions apart from the questions on the form. The questionnaire form used in this research consists of 43 items. At the beginning of the questionnaire, there is a 9-item personal information form that includes demographic items consisting of age, gender, educational status, marital status, occupation, place of residence, socio-economic status, levels of subjective religious involvement, and religious group membership. For the measurement of self-monitoring, a 12-item "Self-Monitoring Scale", which was developed by Mark Snyder, revised by Richard Lennox and Raymond Wolfe and adapted by İlknur Özalp Türetgen and Sevim Cesur to Turkish (α =.80) was used. For the measurement of religious orientation, a 22-item “Religious Orientation Scale” developed by Gordon Allport and Michael Ross and adapted to Turkish by Fatma Gül Cirhinlioğlu was used (α =.90). Data collected through scales were processed by One Way Variance Analysis (ANOVA), t-Test, Pearson Correlation Analysis, and Simple Linear Regression Analysis and turned into research findings.According to the results of the simple linear correlation analysis conducted to reveal whether there is a relationship between the self-monitoring scores of the participants and the intrinsic religious orientation scores, there is a positive and significant relationship between the variables (r = 0.102, p = 0.004 0.05). The result of the correlation analysis between self-monitoring and the level of subjective religious involvement shows that no significant relationship is found (r = 0.051, p = 0.146> 0.05).This research expected that there was a negative relationship between self-monitoring and intrinsic religious orientation. However, the analyses has not reported anticipated results as addressed in the previous research. Therefore, this study opens the door for asking new questions about the subject. Religious groups, by their very nature, can refer the individual to self-presentation control, obedience, to act as deemed appropriate by the group, to adapt to the group, to change behavior without attitude change, and therefore, to attitude-behavior inconsistency. It can be argued that not only religious groups but, by their nature, all social groups create harmony-oriented pressure on the individual. Therefore, it can be predicted that belonging to a group, in general, may have a significant effect on the level of self-monitoring. The high self-monitoring scores of the participants, whether religious or non-religious group members of this study may have reduced the observability of the difference between the two groups. Therefore, repeating the study on a different sample may produce different results. (shrink)

Recent research has highlighted the application of moral foundations theory in counseling settings as it can provide a complex framework to understand the concept of morality, moral diversity, values, and decision-making processes. The emergence and development of social justice and multicultural counseling competencies has particularly raised important concerns regarding the application of values in counseling. The present study examined moral foundations as predictors of counseling students’ universality – diversity orientation. Three hundred and fifty-six counseling students at the undergraduate level participated (...) in the research (Mage = 21.86, SD = 2.26, 77.1% female). The results of a series of multiple regression analyses indicated that individualizing foundations were stronger predictors of universality – diversity orientation. Fairness was the only significant predictor of the behavioral aspect of universality – diversity orientation (diversity of contact), while fairness and care robustly predicted the cognitive aspect of universality – diversity orientation (relativistic appreciation). Care, authority, and loyalty significantly predicted the emotional aspect (comfort with differences). Overall, these results suggest that the participating counselor candidates were more likely to rely on individualizing foundations for cultural competence. (shrink)

Patrick Lee, professeur de philosophie à l'Université franciscaine de Steubenville, vient de publié un livre excellent sur la question de l'avortement : Abortion and Unborn Human Life . L'A. en présente le contenu et en commente l'actualité ainsi que la pertinence.

Objective To ascertain and improve the understanding and use of chaperones among the patients of an English general practice (GP). Background Doctors have long been advised to have a third party present during intimate physical examinations. Little is known about the understanding of the term in the general population in England and the consequences of this for the promotion and use of chaperones in GP. We audited the understanding and use of chaperones in an English GP. The aim of the (...) study was to increase the awareness of the availability of chaperones in our population. Methods A questionnaire was given randomly to 100 patients attending the GP surgery. Participants were asked about their awareness of and frequency of requesting a chaperone while undergoing intimate examinations. Based on the initial results, a poster was designed for the waiting room to increase awareness. Data were collected with the same questionnaire to see if the new poster altered surgery attendees understanding and likely subsequent use of chaperones. Results In the initial audit, 29% of patients were unaware of the term chaperone, and only one person (1%) had ever requested a chaperone. After the introduction of a specially designed poster, the results showed an improvement in awareness from 71% to 89%, and the likely frequency of using a chaperone increased from 1% to 4%. Conclusion There is a need to improve the understanding of the general population about chaperones if we are to see greater use of chaperones in GP. (shrink)

This article examines the treatment of Armenians by the late Ottoman and Turkish republican state with a special focus on the social and political roles of the Armenian clergy, especially the patriarch. After giving a brief account of the historical evolution of the millet system – the principles and practices applied by the Ottoman state in its treatments of non-Muslims – the article tries to understand whether the new regime kept it or adopted a modern approach during the transition from (...) empire to nation-state. It concludes that the republican state has created a deliberate inconsistency in its treatment of the Armenian community and patriarch. Although it has avoided recognizing them as a group and their group’s rights it continuously discriminated against them because of their group identity. The republican state has tried to downgrade the patriarch to a mere religious figure without any social or political role which is defined de jure. However, it has continued to accept him as de facto leader of the Armenian community on some occasions. (shrink)

This article explores egg freezing experiences of women in Turkey. Since 2014, it has been legal in Turkey to use egg freezing technology for ageing women, while it was previously allowed only for disease-related purposes. In cooperation with a private fertility clinic in Istanbul, the authors conducted 21 interviews with older, single women who held either professional or managerial positions and who were undergoing or had undergone the procedure. Drawing on a qualitative analysis of these interviews, the authors explore the (...) social context in which women postpone motherhood and decide to freeze their eggs. The study also looks at the women’s emotional responses to ageing that were triggered by the experience of egg freezing and their narratives of empowerment as a result of the procedure. (shrink)

Kurrâ’ya nispet edilen aynı kelimelerdeki edâ farklılıklarının tartışmalara sebep olmasından ötürü kıraat ihtilafı olan kelimelerde ihticâc yapılmasına gereksinim duyulmuştur. Delil getirmek manasında kullanılan ihticâc kavramı, kıraat ihtilafları için söz konusu olduğunda ise kıraat ihtilaflarının sıhhat zemininin ortaya konması kastedilmektedir. Ayrıca 2. asrın sonlarında kıraat tevcîhlerinin yapıldığı müstakil eserler ortaya çıkmakla birlikte kıraat alan yazınına ait genel telifatlarda da kıraat ihticâclarının yapıldığı görülmektedir. Kıraat müelliflerinden biri olan İbnu’l-Cezerî de Neşru’l-ḳırââti’l-‘aşr adlı eserinde zaman zaman kıraat ihticâcına yer vermektedir. Mezkûr eserdeki kıraat ihticâcları (...) hakkında tespit edilebildiği kadarıyla yapılmış tek bir çalışma bulunmaktadır. Fakat bu çalışmada, kıraatten ve bunun dışındaki disiplinlerden yeterince istifade edilmediği belirlenmiştir. Ayrıca selef ulemasının Neşru’l-ḳırââti’l-‘aşr adlı esere ihticâc konusunda etkisi özelinde bir çalışmaya da rastlanmamıştır. Buradan hareketle elinizdeki bu çalışmada, İbnu’l-Ce-zerî’nin kıraat ihticâcına dair uygulamaları Neşru’l-ḳırââti’l-‘aşr adlı eser özelinde incelenmiş, me‘âni’l-Kur’ân ve me‘âni’l-kıraat literatürlerinin ortaya çıktıkları dönem dikkate alınarak h. 2.-4. asırlarda kaleme alınan bu literatürlere ait eserlerin İbnu’l-Cezerî’ye ait kıraat tevcîhlerine etkisinin olup olmadığı araştırılmıştır. Çalışmanın neticesinde İbnu’l-Cezerî’nin yaptığı kıraat tevcîhlerinden ele alınanların bir kısmına, söz konusu üç asırda kaleme alınan me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında ekseriyetle yer verilmediği saptanmıştır. İbnu’l-Cezerî’nin ise kıraat ihtilafının olmadığı yerlerde dahi ilgili edâ için ihticâc yaptığı müşahede edilmiştir. Buna ilaveten İbnu’l-Cezerî’nin Neşr’de yaptığı ihticâc uygulamalarının me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında yapılan ihticâc işlemleriyle benzeştiği görülmüştür. Yine Neşr’in tevcîh eseri olmaması hasebiyle de İbnu’l-Cezerî tarafından yapılan ihticâcların ihtiyaç merkezli olarak kendini gösterdiği belirlenmiştir. (shrink)

L'auteur accepte la position d'auteurs comme Germain Grisez et John Finnis selon laquelle l'immoralité de l'homosexualité est connectée en quelque manière au dualisme esprit-corps de la recherche du plaisir. Il s'efforce pourtant, par une analyse de ce que Platon et Aristote disent au sujet du plaisir dans le Philebus et l'Ethique de Nichomaque, de décrire le genre - ou, plutôt, les genres - de dualisme dont il s'agit. Le résultat, pense-t-il, est une analyse qui évite la position insoutenable selon laquelle (...) le plaisir n'est en aucune manière à être poursuivi pour lui-même. Il est d'accord avec Aristote et Thomas d'Aquin que le plaisir est «une sorte de fin», qui reçoit son intelligibilité complète seulement lorsqu'elle accompagne des pratiques humaines pleinement intelligibles de façon isomorphique. (shrink)

In humanities departments across the country Allan Bloom is condemned and reviled—but for what misconduct? The present investigation into our distorted view of Bloom begins by reframing his transgressions. Bloom has offended eminent philosophy professors by boosting students' desire for a philosophic education. He has emboldened promising young people by teaching them to bear up under the deforming forces of convention and corruption and edge their way towards the question, ‘How should I live my life?’ A philosophic education as Bloom (...) sees it ‘means precisely helping students to pose this question to themselves, to become aware that the answer is neither obvious nor simply unavailable, and that there is no serious life in which this question is not a continuous concern’. The philosopher's interests are not shared by most people. Hostility to philosophy is the natural condition of man. This surprising fact, plainly stated, invites so much anger that Bloom—standing in for the philosopher—is forced to defend himself. The story of Bloom, like Socrates', gives an account of philosophy's emergence, distinctive features and always imaginable suppression. Plato's artful writing captured Socrates' way of life for posterity. This essay explores the nature and function of Bloom's bestselling book The Closing of the American Mind (1987), as well as the purpose of Saul Bellow's final novel, Ravelstein (2000), a fictive account of Bloom's life and death. Together these books amount to the true Apology of Allan Bloom. (shrink)

This thesis is an investigation of the feasibility of a micropolitical analysis as an evaluative scheme for the analysis of property. The limitations of historical and normative frameworks are discussed. The ontological features of power as understood by Filmer and Locke are compared, and these, to a Foucauldian view of power. The Foucauldian view of power is a better tool of analysis since it reveals and explains more features of "property", including the way that a Lockean conception of property and (...) power, as a point of authority, affects the discourse of property itself. Using a personal and an historical example of the private/public distinction, I establish that these are relational terms built up by various rules of inclusion and exclusion, not upon any prior ground. In particular, I highlight how the production of knowledge functions as one of the conduits in or out of domains; that is, the public and the private are domains of expertise or authority on property. Individuals occupy subjectivities available within the discourse of property which position them, or allow them to position others, as having legitimate or illegitimate relations to property. I show how these subjectivities are the central functional feature of the possibility of normativity. That is to say, whether and how forms of property relations can be evaluated depends on the production of forms of judgment which a subject position makes possible, in form and in content. I ask how present subject positions within the domains of tangible and intangible property work to extend or delimit these domains as moral, political or economic ones. The possibilities of judgment and of freedom from judgment as formal strategies of 4 distinct regimes of power are enumerated, offering an evaluative framework. I ask what, in the domain of property, these 4 regimes offer as formal possibilities for freedom, fairness, and equality. Lastly, I explore Deleuze's concepts of the rhizome and the arborescent with a similar view to reading property as a question of one kind of line rather than another. Finally, I generate from this critical cartography, and bearing in mind the examples of pregnancy and potlatch, a number of responsible strategies one could make from the subject positions identified. (shrink)

The Vioxx drug recall and other cases of withdrawals of approved pharmaceutical products as a result of reports of serious harm to users indicate that there are many problems associated with the process of getting these products to the end user the ordinary person in the street. The problems include those related to drug/medical device research and development, clinical trials, presentation and publication of research results, approval by regulatory authorities, preparation of clinical practice guidelines, marketing of products by commercial companies (...) and post-marketing surveillance. This article discusses threats to the integrity of each of these processes and argues that the steady stream of drug recalls indicates the existence of a systemic problem. It concludes with a discussion of possible solutions to these problems. (shrink)

Spinoza has been appropriated as a philosophical forefather of deep ecology. I identify what I take to be the relevant components of Spinoza ’s metaphysics, which, at face value, appear to be harmonious with deep ecology’s commitments. However, there are central aspects of his moral philosophy which do not appear to be “environmentally friendly,” in particular the sentiments expressed in the Ethics IV35C1 and IV37S1. I describe environmental ethics’ treatment of these passages and then indicate what I take to be (...) a more satisfactory route toward “ecologizing Spinoza.”. (shrink)

Background Professional autonomy, which directly affects the quality of professional nursing in patient care, and cognitive flexibility, which is an important factor for adaptation to change and developing nursing roles, are important concepts for nursing. Research objectives This research was carried out to determine the effect of cognitive flexibility on attitudes towards professional autonomy in nurses. Research design This was a descriptive study. Participants and research context The research was conducted with 415 nurses working in a city hospital of a (...) province, meeting the inclusion criteria and agreeing to participate in the study. A questionnaire form, The Cognitive Flexibility Inventory (CFI), and the Attitude Toward Professional Autonomy Scale for Nurses (APASN) were used to collect data. Ethical considerations Ethical approval was obtained from the university ethics committee before starting the study. Institutional permission was obtained from the city hospital where the study was conducted. Electronic informed consent was obtained from the nurses included in the study. Findings In the study, the mean CFI score was 80.62 ± 11.55 and the mean APASN score was 70.42 ± 18.79. There was a weak positive correlation (r = 0.270; p < 0.05) between CFI and APASN scores. Moreover, the effect of the CFI mean score on the APASN mean score was found to be statistically significant (β = 0.278; p < 0.001). Furthermore, CFI explains 7.7% of APASN. Conclusion In the study, nurses’ attitudes towards professional autonomy and cognitive flexibility scores were found to be at a good level. Cognitive flexibility has a positive effect on attitudes towards professional autonomy. Interventional studies that will increase the level of cognitive flexibility are recommended in the development of nurses' attitudes towards professional autonomy. (shrink)