- Broschiertes Buch
- Merkliste
- Auf die Merkliste
- Bewerten Bewerten
- Teilen
- Produkt teilen
- Produkterinnerung
- Produkterinnerung
Safe Passage is a sourcebook for end-of-life care which integrates clinical, psychosocial, spiritual, cultural, and ethical expertise, drawing on the perspectives of the world's most prevalent belief systems.
Andere Kunden interessierten sich auch für
- Christine YoungParents and Bereavement74,99 €
- Catherine ProotLife to Be Lived68,99 €
- Institute Of MedicineSafe and Effective Medicines for Children71,99 €
- Jean AstrucA Treatise on the Diseases of Women: in Which It is Attempted to Join a Just Theory to the Most Safe and Approved Practice; With a Chronological Catal27,99 €
- The Patient's Wish to Die77,99 €
- Natural Food and Care for Child and Mother: Presentation of a System Which Makes Safe and Healthful the Gratification of the Natural Appetite, Includi26,99 €
- Jean AstrucA Treatise on the Diseases of Women: in Which It is Attempted to Join a Just Theory to the Most Safe and Approved Practice; With a Chronological Catal27,99 €
-
-
-
Safe Passage is a sourcebook for end-of-life care which integrates clinical, psychosocial, spiritual, cultural, and ethical expertise, drawing on the perspectives of the world's most prevalent belief systems.
Produktdetails
- Produktdetails
- Verlag: Oxford University Press, USA
- Seitenzahl: 318
- Erscheinungstermin: 8. Januar 2014
- Englisch
- Abmessung: 231mm x 155mm x 18mm
- Gewicht: 454g
- ISBN-13: 9780199914630
- ISBN-10: 019991463X
- Artikelnr.: 39395750
- Verlag: Oxford University Press, USA
- Seitenzahl: 318
- Erscheinungstermin: 8. Januar 2014
- Englisch
- Abmessung: 231mm x 155mm x 18mm
- Gewicht: 454g
- ISBN-13: 9780199914630
- ISBN-10: 019991463X
- Artikelnr.: 39395750
JML:Assistant Professor, Yale University School of NursingRM: Florence Schorske Wald Professor of Nursing, Yale University School of NursingDPS: Kilbride-Clinton Professor of Medicine and Ethics, The University of Chicago
* I. POEM - "Autumn Passage"
* II. Palliative and End-of-life Care for Safe Passage
* Introduction: On Safe Passage
* Chapter 1: Historical Perspectives on End-of-Life Care in Global
Context: United States
* Chapter 2: Historical Perspectives on End-of-Life Care in Global
Context: Africa
* Chapter 3: Historical Perspectives on End-of-Life Care in Global
Context: Europe
* Chapter 4: Historical Perspectives on End-of-Life Care in Global
Context: Indian Subcontinent
* Chapter 5: Historical Perspectives on End-of-Life Care in Global
Context: Latin America
* Chapter 6: Historical Perspectives on End-of-Life Care in Global
Context: Middle East and North Africa
* Chapter 7: Historical Perspectives on End-of-Life Care in Global
Context: Pacific Asia
* Chapter 8: Overview of Health Care Delivery Systems and Workforces in
End-of Life Care in the Global North and South
* Chapter 9: Spiritual Care of Patients and Families at the End of Life
* III. Spiritual Beliefs and Practices for a Good Death
* Introduction: On a Good Death
* Chapter 10: When Emergencies Happen
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Muslim - Shi'a - Response
* The Muslim - Sunni - Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 11: When Disease Progresses
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 12: When Dying May be a Long Process
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 13: At the Time of Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 14: After Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* IV. CODA
* II. Palliative and End-of-life Care for Safe Passage
* Introduction: On Safe Passage
* Chapter 1: Historical Perspectives on End-of-Life Care in Global
Context: United States
* Chapter 2: Historical Perspectives on End-of-Life Care in Global
Context: Africa
* Chapter 3: Historical Perspectives on End-of-Life Care in Global
Context: Europe
* Chapter 4: Historical Perspectives on End-of-Life Care in Global
Context: Indian Subcontinent
* Chapter 5: Historical Perspectives on End-of-Life Care in Global
Context: Latin America
* Chapter 6: Historical Perspectives on End-of-Life Care in Global
Context: Middle East and North Africa
* Chapter 7: Historical Perspectives on End-of-Life Care in Global
Context: Pacific Asia
* Chapter 8: Overview of Health Care Delivery Systems and Workforces in
End-of Life Care in the Global North and South
* Chapter 9: Spiritual Care of Patients and Families at the End of Life
* III. Spiritual Beliefs and Practices for a Good Death
* Introduction: On a Good Death
* Chapter 10: When Emergencies Happen
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Muslim - Shi'a - Response
* The Muslim - Sunni - Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 11: When Disease Progresses
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 12: When Dying May be a Long Process
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 13: At the Time of Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 14: After Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* IV. CODA
* I. POEM - "Autumn Passage"
* II. Palliative and End-of-life Care for Safe Passage
* Introduction: On Safe Passage
* Chapter 1: Historical Perspectives on End-of-Life Care in Global
Context: United States
* Chapter 2: Historical Perspectives on End-of-Life Care in Global
Context: Africa
* Chapter 3: Historical Perspectives on End-of-Life Care in Global
Context: Europe
* Chapter 4: Historical Perspectives on End-of-Life Care in Global
Context: Indian Subcontinent
* Chapter 5: Historical Perspectives on End-of-Life Care in Global
Context: Latin America
* Chapter 6: Historical Perspectives on End-of-Life Care in Global
Context: Middle East and North Africa
* Chapter 7: Historical Perspectives on End-of-Life Care in Global
Context: Pacific Asia
* Chapter 8: Overview of Health Care Delivery Systems and Workforces in
End-of Life Care in the Global North and South
* Chapter 9: Spiritual Care of Patients and Families at the End of Life
* III. Spiritual Beliefs and Practices for a Good Death
* Introduction: On a Good Death
* Chapter 10: When Emergencies Happen
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Muslim - Shi'a - Response
* The Muslim - Sunni - Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 11: When Disease Progresses
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 12: When Dying May be a Long Process
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 13: At the Time of Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 14: After Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* IV. CODA
* II. Palliative and End-of-life Care for Safe Passage
* Introduction: On Safe Passage
* Chapter 1: Historical Perspectives on End-of-Life Care in Global
Context: United States
* Chapter 2: Historical Perspectives on End-of-Life Care in Global
Context: Africa
* Chapter 3: Historical Perspectives on End-of-Life Care in Global
Context: Europe
* Chapter 4: Historical Perspectives on End-of-Life Care in Global
Context: Indian Subcontinent
* Chapter 5: Historical Perspectives on End-of-Life Care in Global
Context: Latin America
* Chapter 6: Historical Perspectives on End-of-Life Care in Global
Context: Middle East and North Africa
* Chapter 7: Historical Perspectives on End-of-Life Care in Global
Context: Pacific Asia
* Chapter 8: Overview of Health Care Delivery Systems and Workforces in
End-of Life Care in the Global North and South
* Chapter 9: Spiritual Care of Patients and Families at the End of Life
* III. Spiritual Beliefs and Practices for a Good Death
* Introduction: On a Good Death
* Chapter 10: When Emergencies Happen
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Muslim - Shi'a - Response
* The Muslim - Sunni - Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 11: When Disease Progresses
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 12: When Dying May be a Long Process
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 13: At the Time of Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* Chapter 14: After Death
* Case
* The Clinical Issues
* The Ethical Issues
* The African Independent and Pentecostal Churches Response
* The Buddhist Response
* The Confucian Response
* The Evangelical Christian Response
* The Hindu Response
* The Indigenous Response
* The Jewish Response
* The Mainline Protestant Christian Response
* The Shi'a Muslim Response
* The Sunni Muslim Response
* The Roman Catholic Response
* The Sikh Response
* The Unitarian Universalist Response
* IV. CODA