The New Advancement in Treatment of Prostate Cancer - PROVENGE Term Paper

The New Advancement in Treatment of Prostate Cancer - PROVENGE (sipuleucel-T) - Term Paper Example Sadly, according to Vogelzang (1996), metastatic HRPC is responsible for almost all prostate cancer deaths. Medical options currently available for the treatment and management of prostate cancer include radical prostatectomy, radiation therapy, mitoxantrone, estramustine, vinca alkaloids, doxurobicin, and taxanes, among others (Middletone, 1996; Goodin et al., 2002). The choice of therapeutic management, however, is greatly determined by how advanced the disease has become. For instance, studies have shown that radiotherapy and radical prostatectomy could increase survival rate of patients with stage 1 and stage 2 prostate cancers by as much as 95% in the next 5 years but were no longer effective in treating the disease in its metastatic stage (Middleton, 1996). On the other hand, for patients with HRPC, taxane-based chemotherapy has demonstrated a modest survival advantage, but median survival after treatment is only 19 months (Small et al., 2006). Moreover, not all cancer patients are candidates for chemotherapy. Hence, more effective treatment regimens for advanced and metastatic prostate cancer are needed. A more recent advancement in the field of prostate cancer management is the use of the patient’s immune system to combat the disease through the administration of a non-prophylactic cancer vaccine (McNeel, 2007; Sonpavde et al., 2007). Sipuleucel-T, the first ever vaccine that works against late-stage, metastatic, and hormone-refractory prostate cancers, is an autologous cellular immunotherapy specifically designed to stimulate the body’s immune responses (FDA, 2010). This paper highlights sipuleucel-T (tradename: PROVENGEÂ ®) as a novel, nontoxic modality for the treatment of advanced prostate cancer. Specifically, this paper aims to review what sipuleucel-T (PROVENGEÂ ®) is, its components, its side effects, evidences of its effectiveness based on clinical trial studies, and its advantages over some of the existing prostate cancer treat ments. Discussion Among the different immunotherapy approaches investigated in the past, the use of dendritic cells (DCs), which are the main antigen-presenting cells (APCs) of the body, was found to be the most efficient way of presenting cancer antigen to the immune system (Bono et al., 2010). Sipuleucel-T, produced by Dendreon Corporation under the tradename of PROVENGEÂ ®, is a cancer vaccine that makes use of the patient’s own dendritic cells, hence the term autologous immunotherapy, to improve T-cell response (Harzstark and Small, 2009; FDA, 2010). Specifically, each dose of PROVENGEÂ ® contains at least 50 million autologous CD54+ cells activated with a recombinant human protein called PAP-GM-CSF, composed of prostatic acid phosphatase (PAP) and granulocyte-macrophage colony-stimulating factor (GM-CSF) (FDA, 2010). CD54+, a cell surface glycoprotein that functions as a stimulator on APCs, bind to its receptor on the surface of T-cells during the process of antigen pr esentation (CST, 2010). Meanwhile, PAP is a surface antigen expressed in prostate tumor cells. Studies have shown that PAP antigen is relatively specific to prostate epithelium, making it a good target for vaccines (Oh, 2010; Nabhan et al., 2011). On the other hand, GM-CSF is an immune cell activator (FDA, 2010). The CD54+ cells collected from the patient through a process known as leukapheresis, are treated with

Orthodox Jewish Wedding Essay Example for Free

Orthodox Jewish Wedding Essay Marriage is normally a ceremony done in churches, in government premises, or in modern ones like beaches and gardens. It is usually done as a sign of love between two people. Marriage used to be a very sacred ceremony as two people say their vows to each other. Different cultures do this in different manners. In this paper, we will discover how the Orthodox Jewish wedding is done. This would prove the diversity of cultures in the world and how the Jewish community carries out their traditions and belief. This is divided into three parts that include the preparations done before the wedding, the set up days before the wedding and the wedding proper. When two people fall in love, what they want to end up mostly is a bride and a groom or a husband and a wife. Although it is altered by some other reasons in the modern times, the idea of marriage is still considered sacred by most of us. Although socio-economic status, health, dynasty and other things affect the people’s view on marriage, we still cannot take away the fact that the people who get married always ask for a happy life. Whatever reason they may have, the bottom line is still that they are searching for contentment in any way. A Jewish wedding day, the same with all other religions, is something that they really celebrate. Different kinds of rituals happen weeks before and during this day, in consideration of their history and heritage. As soon as the couple gets engaged, rituals already take place. It includes breaking a plate to represent the temples in Jerusalem that were destructed. It is to signify that even if they are enjoying in the celebration of the wedding, they are still saddened with the fact that these temples were destroyed before. It is also usual for the parents to do the arrangement of the wedding, with the help of someone like a match-maker called Yenta. Although this is so, the groom is still required to ask the bride’s father for her hand in marriage and to pay a dowry in exchange of the bride (Retrieved on December 11, 2008 from http://www. bbc. co. uk/religion/religions/judaism/rites/weddings_1. shtml). Judaism sees this practice as sacred. They think that without a man and a woman, each of the sexes will never be complete. They complement each other and each compensates what the other loses. They also teach in their doctrines that any person without getting married doesn’t experience the absolute joy and contentment in this life. It means that being married gives satisfaction to people, especially when they are blessed by God. When referring to marriage, they usually use the term â€Å"sanctification† which usually refers to the spirituality of the bond that binds two people and of the commandment made by God. They also see it as something that has a purpose. They view marriage as a perquisite to reproduction and friendship. It is both procreation and companionship. In the bible, as they believe, â€Å"It is not good for a man to be alone†. It is also a practice of each person’s legal rights through a contractual agreement where they sign on. Although there were times when the Jews were dispersed all over the world, they are still successful in preserving this practice as they live. This is probably because they really believe in the practice, because through it, history proves that families stayed stable and happy when they underwent the same kind of marriage . Jewish weddings are almost the same. They are made easier by the Rabbis by asking for a very minimal requirement. The Rabbis is the one who makes the laws in this kind of ritual (Retrieved on December 11, 2008 from http://www. confetti. co. uk/article/view/5054-7598-0-). Marriage in the Orthodox Jewish is very much full of traditions that show practice and devotion. In planning their weddings, every detail is very important. They take the preparation as a challenge of their capacity and a challenge to celebrate the wedding successfully. They pay too much attention to all the needs of the ceremony that makes every wedding a perfect one. The Orthodox Jews are believed to be the strictest among the strands of the Jewish faith. Their wedding ceremony is done by combining the legal and religious aspects of marriage. In case one of the couple is non-Jewish, he or she is asked to convert to the same religion. They believe that happiness cannot be achieved if they don’t undergo marriage, which is a license to fulfillment in the world. Also, it is said that when they get married, they don’t just focus on material and temporal elements of the preparation, but they also assure that their doctrines are properly carried out and that their spiritual and moral preparedness is enveloped on the marriage itself. It just proves that although their marriage is after a good life on earth, they still put in more consideration the supernatural and their religion per se (Retrieved on December 11, 2008 from http://www. confetti. co. uk/article/view/5054-7598-0-). Planning an Orthodox Jewish wedding is very tedious. They must consider a lot of things for them to be able to come up with a successful one. Most of the Jewish couple provides a planner that would make it easier for them to see chronologically their plans and the specifics of the ceremony. Through that, they will be able to get organized and efficient in the planning of the main event. The date of the wedding is usually known after they already register with a synagogue and Rabbi at the Chief Rabbi’s office. The time of the day and the day itself are also given much attention to in planning a wedding. It is usual to marry in the afternoon or in the evening, but you can also marry anytime of the day according to what the couple desires. Most of them, however, choose to marry on days like Sunday and Tuesday. It is also not allowed to do the wedding three weeks between July and August and on the Sabbath of festival days (Rosh Hashanah, Yom Kippur, Passover Shavuot, and Sukkoth). In case, they want to get married on a Saturday, they prohibit doing the ceremony earlier than two hours before the sun is down (Retrieved on December 11, 2008 from http://www. onfetti. co. uk/article/view/5054-7598-0-). In general, the first thing to do in planning it is to choose a date that they both want. They usually choose special days like the birth or the death of their rabbis to make a more meaningful celebration. Like other people getting married, they choose a date that means something to them or a date that is significant in their relationship. They also must specify a place or a venue which has enough space for dancing and a wide area where you can put a divider to separate men and women for modesty’s sake. They are very much particular with modesty which they can prove by separating people of different sexes during the wedding ceremony. They must also choose a rabbi to preside the wedding ceremony and a sofer or a Jewish scribe to take charge of the Ketuba or the marriage contract. After that, they must tell their relatives and friends about the wedding and invite them to attend on it. Attendees on this kind of practice matters a lot to the couple because the wedding would not mean anything at all without the presence of a specific number of people. Once they confirm their attendance, they can already inform the caterer about the approximate number of visitors. This is usually done to avoid hassles to both families of the groom and the bride and to assure that everyone eats enough as they celebrate that most important part of their couple life. After that, they must inform those people who are taking part in the wedding to dress accordingly. This is also a sign of respect to the practice. The female ones must use clothes covering the knees and the arms to the elbows, while the married ones must cover their air. Men must wear yarmulkes. The couple must make the wedding canopy from a cloth that is velvet or from a prayer shawl. This is to signify the clouds that helped Jews with everything when they were in the desert. They must make sure that they have the dress, rings without anything engraved in them, and the other things. The bride must make sure she has a veil thicker than the others’ to wear it on the wedding day. From that, they must find a schedule to do the veiling ritual prior the wedding ceremony. It is said that such a practice symbolizes the biblical story that happened between Jacob and Rachel, when they planned to get married. They must assign seven men to utter the words of blessings with a wine. Lastly, they must secure a room for the couple where they can spend on after the wedding proper. They are expected to stay there before they eat and spend time together alone for a certain period (Retrieved on December 11, 2008 from http://www. ehow. com/how_2077192_plan-orthodox-jewish-wedding. html). The wedding invitation is usually two sided and has an English translation at the right side. It does not ask for the person’s presence, instead it is asking people to â€Å"dance at† or â€Å"share in the joy of†. In this kind of ritual, visitors are very important, because they play a very vital role in the process. The copies of the invitation may be distributed and may be given by the couple or both of their parents. Sometimes, the invitation also includes biblical quotes to explain people why such thing is done or to further elaborate the importance of each part of the program (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). All of the guests are provided with copy of the program for them to know exactly what part they are in during the wedding proper. It may also include some Ketuba texts, the vendors’ names, a note coming from the bridal couple and some explanations of the different elements of the ceremony. This is also done to avoid unnecessary noises when they ask others why a particular thing is done (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). The Orthodox bride must prepare something white, while the groom must have a short white linen robe called a kittel. The bride is also expected to visit mikyah in the morning of her wedding. This is done to make sure that the bride undergoes a ritual bath that is believed to purify her and to make her a better woman as she gets married (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). It is also a must, that in able for a couple to get married in the Orthodox Jewish tradition, it is a perquisite that their parents also married in the same manner. Usually, both of their parents underwent the same practice. If in case their parents did not undergo the practice, they must talk to the rabbi for clarification. The ceremony includes singing and reading from the psalms. The wedding usually takes an hour before it finally ends. The wedding can actually occur anywhere, depending on what the groom and the bride choose. Given a desired venue, the bride or the Kallah and the groom or the Chatan, must stand under a canopy. The venue as chosen by them is usually paid by the bride’s parents. The validity of the wedding depends on the number of males present. There must e ten of them, which in their tradition, is called minyan (Retrieved on December 11, 2008 from http://www. confetti. co. uk/article/view/5054-7598-0-). Prior to the ceremony, the groom may spend time with his friends as eat and drink together on a table, called chassans tisch. Brides, on the other hand, take three or seven times circling her groom which is also a practice based on their bible (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). When the guests arrive on the wedding day, males go with the groom in a certain room, while the female ones go with the bride in another room where she sits on a throne-type chair. This is called â€Å"public beckoning† and may be spent with just family and other guests (Retrieved on December 11, 2008 from http://www. eddingdetails. com/lore/jewish. cfm). A service usually starts with the opening from the rabbi, followed by a bride being escorted to the canopy. It is then followed by a ritual of circling the groom by the bride. This also has a hidden meaning. The benedictions are read after and then the sharing of the cup of wine. The exchange of the rings is then done, followed by the reading of ketuba. Another cup of wine is offered which is shared by the groom and the bride. It was first blessed and told with a prayer for the companionship and joy of the newly wed. Later on, they are proclaimed as husband and wife and they are showered with rice and are greeted with a toast (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). During the marriage proper, the groom is asked to read from the Torah. That ritual is called Aufruf. Further, it is like a way of congratulating the couple, and letting the public know that they are getting married soon. In the same practice, some brides throw candies and nuts as he finishes the recitation of the benedictions. Through that, they are able to ask for a sweet and fertile life. The groom gives his bride a ring that is a sign of love. It is put on the bride’s right index finger, up to the second knuckle. It is so, because they believe that such a finger points to the soul and that it is used in pointing when they are reading the Torah. On the contrary, she puts the ring on his left ring finger. As they are doing this, they are reciting a Hebrew statement called haray aht (Retrieved on December 11, 2008 from http://www. weddingdetails. com/lore/jewish. cfm). In summary, preparing for the Orthodox Jewish Wedding is no easy thing. It requires a lot of effort to come up with an acceptable wedding that takes in consideration both the earthly and the religious aspect of life. Through this paper, we can also picture that even if there are still more days before the wedding, the people are already busy planning the event and are already doing some practices for the benefit of the big day. The wedding proper shows that values of these people as they do the rituals associated with getting married. It is also very obvious that they are really trying hard to avoid getting away from the proper way of doing it. Before and after the wedding, they are very optimistic about their, because of their trust to the Almighty. Everyone is looking forward to a happy and a blessed life ahead as they undergo the blessing of God through marriage. Celebration of their wedding is really something that the Jewish community must really be proud of. It is full of traditions that only their group inhibits and practices as well. Their culture is very rich and admirable. This is only a proof that cultures vary from place to place and that each culture has its beauty that everyone can admire. It is the Jewish community’s pride to have this and definitely, there are not just proud, but happy about acquiring this kind of culture.

Explain the harmful effects of drugs such as ecstasy on the individual

In recent years, the rising use of addictive drugs has become one of the biggest social problems menacing certain countries. The illicit use of a variety of drugs appears to be increasing. Generally, a drug can be a substance, other than those required for the maintenance of normal health, which by its chemical nature alters the structure or function of a living organism. In this essay, drugs are more appropriate defined as psychoactive drugs such as ecstasy and cannabis, which lead to the influence of the central nervous system in mood, thought and behaviour. In addition, drugs can be classified into three categories  ¡V depressants, stimulants and hallucinogens (McGill, 2002, 78). It is widely believed that taking drugs can lead to harmful consequences on the individual and society. Therefore, this essay is concentrated on explaining the physical and psychological effects on individuals and the social impacts on society. Despite the belief that the perceived benefits outweigh the negatives, the negligence of the harmful consequences and dangers of drug taking results from the little or no drugs ¡Ã‚ ¦ knowledge among the drug takers. The truth is taking drugs may bring physical and psychological effects on individuals. Taking ecstasy as an example, also known as MethyleneDioxyMethAmphetamine, is a drug made with Lysergic Acid Diethylamide and amphetamines. The effects of ecstasy begin about thirty minutes after use and may last for four hours (Hurwitz, 1992, 21). Owing to the new development of youth  ¡Ã‚ §club ¡Ã‚ ¨ or  ¡Ã‚ §rave ¡Ã‚ ¨ culture, there is a rise of ecstasy use as recreational drugs among the young generation. Referring to National Drug Strategy, it explains that 40 per cent of the Australian population aged 14 or older has tried cannabis which is the most widely used illicit drug in Australia. This is followed by ecstasy which is the most frequently used amphetamines due to t he substantial rise in the use and availability of amphetamine-type substances (1998, Internet). Although the drug takers may experience positive changes in feelings and emotions, a high energy level and increasing confidence in the first few hours after taking ecstasy, there are harmful effects afterwards. According to Ecstasy Organization, it states that the short term effects of taking ecstasy include having dilated pupils, jaw clenching and teeth grinding, sweating, a rise in body tem... ...d incarcerated perpetrators of drug- related crimes (20.4 percent), lost legitimate production due to drug-related crime careers (19.7 percent), and other costs of drug-related crimes, including Federal drug traffic control, property damage, and police, legal, and corrections services (18.4 percent). Most of the remaining costs resulted from premature deaths (14.9 percent), lost productivity due to drug-related illness (14.5 percent), and healthcare expenditures (10.2 percent) (1995, Internet). Thus, in summary, although drugs such as ecstasy and cannabis may bring positive changes in feelings and emotions and a rise in energy level, it is no denying that the long-term negative physical and psychological effects outweigh the benefits on individuals. Likewise, it may still be suggested that the use of drug may also have social impacts such as increase in crime rate, family and work problems as well as economic costs on society. Drug abuse has detrimental effects on both individuals and society that has no sure end but tragedy. It is a dilemma that cannot be neglected. Future and current societies and governments must work to address to it, otherwise it will spread like a disease.

Mary Shelley Essay

When he first arrives at Inglestadt, he goes to visit one of his tutors, hoping to make a good first impression and appear eager and willing to learn, showing both his enthusiasm for the subject and respect for his future tutor. However he is met with a stout man with a â€Å"repulsive countenance† who informs Victor, upon hearing his list of previous reading, that â€Å"every instant that you have wasted on those books is utterly and entirely lost. † This is a huge anticlimax for Victor and this immediately manipulates the sympathy of the reader in Victor’s favour. This is important as the sympathy for Victor must be strong enough for the reader not to feel utterly repulsed by his later transgression. It will also provide Victor with deniability, as he has been mistreated by his tutor and possibly feels the need to prove that the research carried out by his first inspirers was not in vain. Victor has a very close relationship with his mother before her premature death; some interpreters may even go as far as to imply that he suffers from the Oedipus complex, and holds passionate feelings towards her. Whether this is deliberate, or simply a common misconception, it undoubtedly renders Victor more worthy of the sympathy of the reader. Victor suffers almost constantly from what a modern reader might well describe as â€Å"mood swings†, but I believe that the original intention of Shelley was to condemn him as an un-confessed manic-depressive. Shelley uses provocative language to good effect when manipulating the compassion of the reader towards Victor. This is shown when he finds the lifeless cadaver of his beloved Elizabeth on their wedding night and almost collapses whilst exclaiming â€Å"Great God! Why did I not then expire! † This technique is widely used in gothic fiction as it is very proficient in influencing the sympathy of the reader in any way the author wishes; in this case in Victor’s favour. Frankenstein’s creation is shunned and persecuted from the very day of its re-resurrection up until the day of its bereavement. The absolute epitome of this discrimination is when its own creator, to whom the creation owes his very existence to, turns against it on the night of its animation and is horrified by what he has done â€Å"How can I describe my emotions at this catastrophe, or how delineate the wretch whom with such infinite pains and care I had endeavoured to form? † Frankenstein’s creation was offered no choice of whether it was to be re-awakened or left to lie in peace where its components were originally laid to rest. This evokes sympathy in a reader as numerous people were brought up in poor homes and large families and can perhaps empathise with the creation’s sense of incompatibility in society. When Frankenstein and his creation meet in chapter 10, many different literary techniques are used to established sympathy in favour of Frankenstein’s creation. One technique used is dramatic setting, â€Å"the surface is very uneven, rising like the waves of a troubled sea. † The words troubled sea carry connotations of formidable weather and a faint sense of woe. This sets the scene for a miserable and desperate confrontation between creator and creation, and I think the sympathy is at this point transferred to the creation, as he has had to cross the sea of ice without the help or comfort of any man-made aids, and probably with little sustenance of real nutritional value. Another technique used during Frankenstein’s meeting with his creation is emotive language, for example â€Å"Devil, do you dare approach me? † This fierce greeting shows us just how anguished Frankenstein is but somehow renders his creation more worthy of the reader’s sympathy; this is possibly because he doesn’t really know that he has done anything wrong, he has just responded to the way people have treated him. In inference, I think that Mary Shelley intended for the sympathy of the reader to be evoked in favour of Frankenstein rather than his creation, but for the issue to be largely open-ended. I believe that when the novel was written, Frankenstein’s creation would have been feared rather than disliked particularly; but in today’s superficial society, it would be almost unanimously hated just for being different. Show preview only The above preview is unformatted text This student written piece of work is one of many that can be found in our GCSE Mary Shelley section. Download this essay Print Save Here’s what a teacher thought of this essay 4 star(s).

A Practitioner’s Guide to Ethical Decision Making

Holly Forester-Miller, Ph. D. Thomas Davis, Ph. D. Copyright  © 1996, American Counseling Association. A free publication of the American Counseling Association promoting ethical counseling practice in service to the public. — Printed and bound copies may be purchased in quantity for a nominal fee from the Online Resource Catalog or by calling the ACA Distribution Center at 800. 422. 2648.ACA grants reproduction rights to libraries, researchers and teachers who wish to copy all or part of the contents of this document for scholarly purposes provided that no fee for the use or possession of such copies is charged to the ultimate consumer of the copies. Proper citation to ACA must be given. Introduction Counselors are often faced with situations which require sound ethical decision making ability. Determining the appropriate course to take when faced with a difficult ethical dilemma can be a challenge.To assist ACA members in meeting this challenge, the ACA Ethics Committee ha s developed A Practitioner's Guide to Ethical Decision Making. The intent of this document is to offer professional counselors a framework for sound ethical decision making. The following will address both guiding principles that are globally valuable in ethical decision making, and a model that professionals can utilize as they address ethical questions in their work. Moral Principles Kitchener (1984) has identified five moral principles that are viewed as the cornerstone of our ethical guidelines.Ethical guidelines can not address all situations that a counselor is forced to confront. Reviewing these ethical principles which are at the foundation of the guidelines often helps to clarify the issues involved in a given situation. The five principles, autonomy, justice, beneficence, nonmaleficence, and fidelity are each absolute truths in and of themselves. By exploring the dilemma in regards to these principles one may come to a better understanding of the conflicting issues. 1. Aut onomy is the principle that addresses the concept of independence.The essence of this principle is allowing an individual the freedom of choice and action. It addresses the responsibility of the counselor to encourage clients, when appropriate, to make their own decisions and to act on their own values. There are two important considerations in encouraging clients to be autonomous. First, helping the client to understand how their decisions and their values may or may not be received within the context of the society in which they live, and how they may impinge on the rights of others.The second consideration is related to the client's ability to make sound and rational decisions. Persons not capable of making competent choices, such as children, and some individuals with mental handicaps, should not be allowed to act on decisions that could harm themselves or others. 2. Nonmaleficence is the concept of not causing harm to others. Often explained as â€Å"above all do no harm†, this principle is considered by some to be the most critical of all the principles, even though theoretically they are all of equal weight (Kitchener, 1984; Rosenbaum, 1982; Stadler, 1986).This principle reflects both the idea of not inflicting intentional harm, and not engaging in actions that risk harming others (Forester-Miller & Rubenstein, 1992). 3. Beneficence reflects the counselor's responsibility to contribute to the welfare of the client. Simply stated it means to do good, to be proactive and also to prevent harm when possible (Forester-Miller & Rubenstein, 1992). 4. Justice does not mean treating all individuals the same.Kitchener (1984) points out that the formal meaning of justice is â€Å"treating equals equally and unequals unequally but in proportion to their relevant differences† (p. 49). If an individual is to be treated differently, the counselor needs to be able to offer a rationale that explains the necessity and appropriateness of treating this indivi dual differently. 5. Fidelity involves the notions of loyalty, faithfulness, and honoring commitments. Clients must be able to trust the counselor and have faith in the therapeutic relationship if growth is to occur.Therefore, the counselor must take care not to threaten the therapeutic relationship nor to leave obligations unfulfilled. When exploring an ethical dilemma, you need to examine the situation and see how each of the above principles may relate to that particular case. At times this alone will clarify the issues enough that the means for resolving the dilemma will become obvious to you. In more complicated cases it is helpful to be able to work through the steps of an ethical decision making model, and to assess which of these moral principles may be in conflict.Ethical Decision Making Model We have incorporated the work of Van Hoose and Paradise (1979), Kitchener (1984), Stadler (1986), Haas and Malouf (1989), Forester-Miller and Rubenstein (1992), and Sileo and Kopala ( 1993) into a practical, sequential, seven step, ethical decision making model. A description and discussion of the steps follows. 1. Identify the Problem. Gather as much information as you can that will illuminate the situation. In doing so, it is important to be as specific and objective as possible. Writing ideas on paper may help you gain clarity.Outline the facts, separating out innuendos, assumptions, hypotheses, or suspicions. There are several questions you can ask yourself: Is it an ethical, legal, professional, or clinical problem? Is it a combination of more than one of these? If a legal question exists, seek legal advice. Other questions that it may be useful to ask yourself are: Is the issue related to me and what I am or am not doing? Is it related to a client and/or the client's significant others and what they are or are not doing? Is it related to the institution or agency and their policies and procedures?If the problem can be resolved by implementing a policy of an institution or agency, you can look to the agency's guidelines. It is good to remember that dilemmas you face are often complex, so a useful guideline is to examine the problem from several perspectives and avoid searching for a simplistic solution. 2. Apply the ACA Code of Ethics. After you have clarified the problem, refer to the Code of Ethics (ACA, 2005) to see if the issue is addressed there. If there is an applicable standard or several standards and they are specific and clear, following the course of action indicated should lead to a resolution of the problem.To be able to apply the ethical standards, it is essential that you have read them carefully and that you understand their implications. If the problem is more complex and a resolution does not seem apparent, then you probably have a true ethical dilemma and need to proceed with further steps in the ethical decision making process. 3. Determine the nature and dimensions of the dilemma. There are several avenues to foll ow in order to ensure that you have examined the problem in all its various dimensions. Consider the moral principles of autonomy, nonmaleficence, beneficence, justice, and fidelity. Decide which principles apply to the specific situation, and determine which principle takes priority for you in this case. In theory, each principle is of equal value, which means that it is your challenge to determine the priorities when two or more of them are in conflict. o Review the relevant professional literature to ensure that you are using the most current professional thinking in reaching a decision. o Consult with experienced professional colleagues and/or supervisors.As they review with you the information you have gathered, they may see other issues that are relevant or provide a perspective you have not considered. They may also be able to identify aspects of the dilemma that you are not viewing objectively. o Consult your state or national professional associations to see if they can pro vide help with the dilemma. 4. Generate potential courses of action. Brainstorm as many possible courses of action as possible. Be creative and consider all options. If possible, enlist the assistance of at least one colleague to help you generate options. . Consider the potential consequences of all options and determine a course of action. Considering the information you have gathered and the priorities you have set, evaluate each option and assess the potential consequences for all the parties involved. Ponder the implications of each course of action for the client, for others who will be effected, and for yourself as a counselor.Eliminate the options that clearly do not give the desired results or cause even more problematic consequences. Review the remaining options to determine which option or ombination of options best fits the situation and addresses the priorities you have identified. 6. Evaluate the selected course of action. Review the selected course of action to see if it presents any new ethical considerations. Stadler (1986) suggests applying three simple tests to the selected course of action to ensure that it is appropriate. In applying the test of justice, assess your own sense of fairness by determining whether you would treat others the same in this situation. For the test of publicity, ask yourself whether you would want your behavior reported in the press.The test of universality asks you to assess whether you could recommend the same course of action to another counselor in the same situation. If the course of action you have selected seems to present new ethical issues, then you'll need to go back to the beginning and reevaluate each step of the process. Perhaps you have chosen the wrong option or you might have identified the problem incorrectly. If you can answer in the affirmative to each of the questions suggested by Stadler (thus passing the tests of justice, publicity, and universality) and you are satisfied that ou have selected an appropriate course of action, then you are ready to move on to implementation. 7. Implement the course of action. Taking the appropriate action in an ethical dilemma is often difficult. The final step involves strengthening your ego to allow you to carry out your plan. After implementing your course of action, it is good practice to follow up on the situation to assess whether your actions had the anticipated effect and consequences. The Ethical Decision Making Model at a Glance 1. 2. 3. 4. 5. 6. 7. Identify the problem. Apply the ACA Code of Ethics.Determine the nature and dimensions of the dilemma. Generate potential courses of action. Consider the potential consequences of all options, choose a course of action. Evaluate the selected course of action. Implement the course of action. It is important to realize that different professionals may implement different courses of action in the same situation. There is rarely one right answer to a complex ethical dilemma. However, if you follow a systematic model, you can be assured that you will be able to give a professional explanation for the course of action you chose.Van Hoose and Paradise (1979) suggest that a counselor â€Å"is probably acting in an ethically responsible way concerning a client if (1) he or she has maintained personal and professional honesty, coupled with (2) the best interests of the client, (3) without malice or personal gain, and (4) can justify his or her actions as the best judgment of what should be done based upon the current state of the profession† (p. 58). Following this model will help to ensure that all four of these conditions have been met.

The Influence of Tradition in Japanese Cinema essays

The Influence of Tradition in Japanese Cinema essays Japanese culture has arisen as a mixture of the East and the West. Japanese have been able to keep their traditional aesthetic features while they also embraced western style, which was filtered through Japanese tradition. The presence of the Benshi ( a commentator who narrated the action of the film) could be a suitable example of the situation. The beliefs of Japanese people are East originated. Shintoism and Buddhism give lots of importance to the spirits and supernatural forces which are also cultivated in the Japanese mythology. Some of the Japanese directors have been able to combine a western visual art form (cinema) with their traditional beliefs different from the western examples of the same subject matter. In contemporary cinema this particular subject matter (ghosts/demons) mostly taken into the consideration as an element of the horror, but in Japanese cinema they are the elements of the drama ( particularly the spirit itself ) as well as a horrifying object. That is to say according to their beliefs, spirits are the ones who are suffering either because lack of the prayers that let them pass to the Land of the Dead, or because of the evil feelings/behaviors while they were in the Land of the Living. Dramatic situations of the suffering souls are represented in a poetic way, as the general look of the Japanese cinema relies on empty spaces, plainness, and landscape appearances. These features also exists one of their basic ordinary life rituels; tea- ceremony. The tea- ceremony room is decorated almost empty with a plain style and prefarably located with a view of a garden. This proves that ordinary life rituels influces the aestetic features of the Japanese cinema. These i nfluences becomes the resources of the national cinema of Japan. The narration in the Japanese cinema mostly relies on the style which ables to transfer the ideas ( of the director) through the atmosphere of the fil...

The Meaning for the Common Spanish Surname Colon

The Meaning for the Common Spanish Surname 'Colon' The common Spanish surname, Colon, most commonly derives from the Spanish given name Colà ³n, meaning dove, from the Latin colombus, colomba. As a personal name, it was favored by early Christians because the dove was considered to be the symbol of the Holy Spirit. The Colon last name is comparable to the Italian and Portuguese surname Colombo. Etymology The Colon surname may also have English origins, being a variant of Colin derived from the Greek personal name Nicholas, meaning power of the people, from the  elements nickan, meaning to conquer, and laos, or people. The surname is considered to be of Spanish and English origin. In the 17th and 18th centuries, it was discovered that several Colon families moved to the Caribbean Islands and the Central American region. Colon is known as the 53rd most common Hispanic surname.  According to  Public Profiler: World Names, the majority of individuals with the Colon surname live in the United States, followed by additional concentrations in countries like Spain, Luxembourg, Belgium, and France.   Alternate Surname Spellings CoulonCollonCoulonsCoulombCoulomCoullonCoullonsCoulhonCoulombsDecoullonsDecoulons Famous People With the Surname Cristà ³bal Colà ³n aka Christopher Columbus: Famous Italian explorer best known for his discovery of the New World.Carlos Colà ³n: Retired Puerto Rican professional wrestler. He is the father of wrestlers Carly Colà ³n, known professionally as Carlito, and Eddie Colà ³n, known professionally as Primo Colà ³n. He is also the uncle of WWE wrestler Epico, whose birth name is Orlando Colà ³n.Ashley Colon:  Puerto Rican artist singer originally from Jamaica. She started her career in the tropical music band Las Chicas del Clean, translating to the girls of the clan. Genealogy Resources 100 Common Hispanic Surnames Their MeaningsGarcia, Martinez, Rodriguez, Lopez, Hernandez. Are you one of the millions of people sporting one of these top 100 common Hispanic last names?COLON Family Genealogy ForumSearch this popular genealogy forum for the Colon surname to find others who might be researching your ancestors, or post your own Colon query.FamilySearch - COLON GenealogyFind records, queries, and lineage-linked family trees posted for the Colon surname and its variations.COLON Surname Family Mailing ListsRootsWeb hosts several free mailing lists for researchers of the Colon surname.DistantCousin.com - COLON Genealogy Family HistoryFree databases and genealogy links for the last name Colon. Use the resource First Name Meanings to find the meaning of a given name. If you cant find your last name listed, you can suggest a surname be added to the Glossary of Surname Meanings and Origins. References: Surname Meanings and Origins Cottle, Basil. Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967.Menk, Lars. A Dictionary of German-Jewish Surnames. Avotaynu, 2005.Beider, Alexander. A Dictionary of Jewish Surnames from Galicia. Avotaynu, 2004.Hanks, Patrick and Flavia Hodges. A Dictionary of Surnames. Oxford University Press, 1989.Hanks, Patrick. Dictionary of American Family Names. Oxford University Press, 2003.Smith, Elsdon C. American Surnames. Genealogical Publishing Company, 1997.