Ethical Review Process: a Case Study

Ethical Review Process: a Case Study Ethical review of Case Study 2. Analysis of case study 2: Study design: This study aims to assess the following primary objectives: Maternal and infant feeding practices. Nutrition advice to Caucasian low-income post-partum women that receive Healthy Start vouchers Nutrition advice to general population of Pakistani women. However, it also aims to assess other secondary objectives including: Dietary intakes of Caucasian low-income post-partum women receiving Healthy Start vouchers using a validated Food Frequency Questionnaire (FFQ). Diet of the general population of Pakistani post-partum women using 24hr. dietary recalls. Determine influences on breastfeeding initiation, duration and weaning practices in Caucasian post-partum women receiving Healthy Start vouchers and of the general population of post-partum Pakistani women. Determine how area of deprivation, ethnicity, maternal age, educational level, dietary intake, coking ability and shopping behaviour influence infant feeding practices. Determine whether the introduction of Healthy start vouchers will have an effect on the nutrient intakes and eating patterns of new mothers and their infants. Determine if dietary information recommended under the Healthy Start initiative to low-income new mothers is delivered. Design: The study will be conducted similarly for both ethnic groups. The participating mothers will be contacted to arrange for a home visit (face-to-face interview) where a member of the nutrition research team (NRT) will administer a validated subject information questionnaire (SIQ) and an infant feeding questionnaire (IFQ). For the Pakistani women a 24-hr recall will also be performed during the home visits whereas for the Caucasian women a food frequency questionnaire (FFQ) will be performed during the home visits. . Thereafter, an IFQ will be administered to both ethnic groups by a member of the NRT over the telephone at 2, 3, 4, 5, 6, 9 and 12 months post-partum. During these phone interviews the Pakistani population will also undergo a 24-hr recall whereas the Caucasian population will undergo an FFQ. Validity of research methods: Telephone interviews with relevant questionnaires are acceptable methods to gather enough information to answer the questions and objectives. However, validated questionnaires are required to assess their adequacy to answer the research questions. The face-to-face interview (home visit) might not be a valid method of assessment as the mother might be unfocused (constantly thinking on the wellbeing of the child) and uneasy especially if she is alone with the interviewer. This in turn could lead to possible risks and insurance issues to the researchers. Sample Size: The data presented only contained a range of how many participants will participate in each cohort (Caucasians -200-250, Pakistani – 150-200). There was no information whether the lower limit of the ranges was the actual sample size needed. Also, there is no data on how these ranges where obtained, no power calculation or data on how this was performed were included. In addition, as the ranges Analysis of discussion board From the start, all taking part in the committee noticed several discrepancies in the study. Primarily, we all noticed that there is no prior mentioning on how the researchers got permission to access (with the help of a midwife) potential participants medical notes. This raises serious doubt on the researchers eligibility to filter among potential participants before these could be contacted and asked for consent. I am also doubtful on why the Pakistani women are being selected. Are these being used as a representative for ethnic minorities which are on low incomes? There was no claim for this in the application and would therefore need further backing from literature or relevant statistics. The personal information sheet (PIS) is easy to understand and clear, however in some verses it was deemed to be informal (ex. â€Å"you may have to pay for it†), misleading, as in the PIS the participant is told that the data collected will be destroyed. However, in this application it is claimed that data will be stored for 5 years prior to destruction. In the PIS it is claimed that the study will be used to develop a screening tool, however this does not feature in the long list of aims and objectives presented in this application. In addition, there is no mention on what happens to data collected from participants if they eventually withdraw from the study, if data can be used by other researchers or even by third parties or on what criteria where these mothers contacted for participation. This could lead to a breach in confidentiality and may have been omitted as participation rates could suffer, nevertheless this needs further clarification and amending. Other questions have arisen on the study design, I was not convinced by the long list of objectives the study has as it makes the study unfocused. The 24-hour recall method used to collect data from Pakistani women only, is not explained and cannot be assessed on its validity for the study or whether needs ethical consideration. Anonymity and confidentiality was another issue raised. Although the researcher claims that confidentiality will be maintained at all times with each participant being assigned a code to maintain confidentiality, each participant will have her phone number and address recorded for the interviews, which could give the opposite result. This is further enhanced sine in one cohort a minority group is being assessed and participants can be easily identify. Feedback to Researchers Provisional opinion (Sub-committee) (changes required documentation) Provide copies of all questionnaires (validated). Why different questionnaires are used for the two population cohorts? Different methods used may give non-comparable results. Has proper permission from the potential participants been sought to filter through patient medical notes? Please provide any declarations or permission forms which state this. Can and will data gathered from this research be accessible by other potential researchers any third parties? How many participants are required to participate in the study? Include data on how power calculation was performed. Please provide information on how the 24-hour recall will be performed, what questions will be asked and provide the validated questionnaire that will be used. Include the following additional information in the PIS: Data storage time after study is complete. Why the participants have been approached and contacted for this study. Some sections need rewording as they can be deemed as informal or inappropriate (eg. â€Å"You may have to pay for it†). Clarify whether the study will be used to develop a screening tool as this is not mentioned in the aims of the study. Include whether data can be accessed by other potential researchers or third parties in the 5 year time window after study has been conducted. Address syntax errors in the inclusion and exclusion criteria used as these are the complete opposite of what the study is trying to achieve. Why are only Pakistani women included in one of the population cohorts? What is there significance? It is advised to focus on fewer aims and objectives to make the study more focused and retain better results. What happens to the data if participant withdraws from study? Why is data retained for 5 years before being destroyed? Why is this not stated in the PIS? Can data be retrieved by other potential researchers or third parties? The PIS states that the study will also be used to develop a screening tool, why is this not stated in the aims and objectives of the study? What is the potential to use home visits? Will this be beneficial or allow for more distress to the mother? Especially if she is alone. In the case that new mothers in both cohorts are found to need further care, is the advice extended to them even after the study is complete? Ethical Issues: Social or Scientific value The introduction of Healthy Start vouchers has helped low-income mothers to improve diet and feeding habits as these are deemed to be important for the developing child as it will help him decide what food is better for them. This study will help provide evidence to improve guidelines and also improve dietary advice given to these vulnerable mothers. Scientific validity Phone interviews and questionnaires are deemed an accept6able method to collect data for this study. However, face-to-face interviews (home visits) might not be as beneficial as stated as they might cause more distress to the mother. Fair participant selection The research team stated that the study conducted will ensure that participant confidentiality will be maintained by assigning a code to each participant. However, recording of phone numbers and addresses as will be necessary to conduct face-to-face and telephone interviews might not aid in this process especially with regard of the child. Favorable risk benefit ratio The study will has the potential of achieving evidence that will in the future give better advice to future new mothers that might be at risk. However, certain shortcomings still need attention. Informed consent Oral consent will first be sought from the participant, written consent will then be sought for the new mothers to participate in the study. However, no information regarding consent in accessing potential participant medical notes has been presented. Respect for potential and enrolled participants Home visits might be deemed as a distress for the new mothers as they will have to undergo an interview in their own home which might be uneasy. Also, access to the participants medical notes with prior consent is a complete breach of confidentiality and respect.

Emptiness in Mahayana Buddhism

Buddhism is an orthopraxy where identity comes from implementing â€Å"correct† behavior, rather than orthodoxy where identity is found through â€Å"correct† beliefs. Mahayana Buddhism, termed â€Å"the Great Way† is essentially a vision of what Buddhism is really about. Although the permeation of Mahayana was harmless, the status of the sutras was constantly disputed. From the very onset of Buddhism, the concepts of Self/not-Self and dependent arising were prominent and fundamental. The Not-Self teaching has been considered by Buddhists to be the unique breakthrough of the Buddha, the discovery that solidifies his superiority over other teachers.According to the Buddha, for something to be characterized as â€Å"Self,† it would not lead to suffering, it would have to be permanent, and also it would obey the person of whom it is the Self. If something were to be a Self, it certainly must be controllable and conducive to happiness; or at least not conduciv e to suffering. Furthermore, in contemplating the existence of a Self, he stresses that the five plausible candidates for â€Å"Self† (the five aggregates) in fact cannot be the Self because they do not meet these criteria. These five aggregates (form, sensation, conception, disposition, consciousness) are certainly not permanent.They could be considered analogous to a tornado in that they arise from certain conditions and circumstances and are not extractable from the environment in which they occur. Any part of our psychophysical make-up, anything that can be classified under one of the five groups, cannot fit the description of a Self and therefore they are all not Self. In response to claims of having found an unchanging Self, the Buddha asserts that if there is at all a Self, it is only a result of the coming together of causal conditions (dependent origination). In this case, it could not be permanent, and therefore could not be a Self.Through further analysis and insig ht meditation after the death of the Buddha, the five aggregates were seen to be dissolvable into simpler elements. This sort of investigation came to encompass not only the psychophysical aggregates associated with beings, but everything in the universe as well. These elements (dharmas) are irreducible to any further factors or sources. The Buddhist school of Sarvastivada held a definitive distinction between the way dharmas exist as ‘primary existents’ and the way complex entities (secondary existents) exist essentially as constructions of dharmas.The name Sarvastivada itself means â€Å"the doctrine that all exist,† and this school introduces the notion of the own-existence of the dharma. Regardless if a dharma is past, present, or future, it nevertheless still exists. These dharmas are ultimate truths. Primary existents must be the terminating point of analysis, and must not arise dependently the way people, tables, and chairs do. Thus, secondary existents la ck this inherent existence. The Prajnaparamita is the earliest form of literature known to be specifically Mahayana; paramita meaning perfection and prajna meaning wisdom.In Buddhist terminology, to have prajna is to encompass an understanding that distinguishes how things actually are from how things seem to be. In the abhidharma setting, prajna is used to determine the value of primary existents (dharmas), which are distinguishable from conceptual constructs. Perfection of wisdom (Prajnaparamita) does not imply the wrongness of what had previously been considered to be wisdom, but rather its perfection. The perfection of prajna is the final, proper understanding of the way things truly are.Mahayana philosophers felt the nature of the Abhidharma to be too objective and systematic. Characteristically, these sutras are not methodically philosophical nor do they imply doctrinal adherence. The texts entail clear messages that are illustrated repetitively and can be seen as messages tha t aim to urge or advise those in the non-Mahayana world. As we have seen from pre-Mahayana philosophy, secondary existents are in essence ‘empty’ of primary existence, empty of own-existence. In this sense, all things such as people, sand, grass, the ocean, etc. re empty not only of Self, but also of primary existence. In agreement with these Abhidharma texts, there then must exist things that indeed have primary existence in order to contrast them to secondary existents that are empty of such a quality. However, the Prajnaparamita sutras do not heed this theory. These Mahayana sutras claim that absolutely all things have the same status as people, sand, tables, etc because they are all constructs that cannot be grasped. They claim that everything is empty, and that all things are conceptual constructs lacking own-existence.In the eyes of the Mahayana philosophers, to claim that there is own-existence in a way that emphasizes the how essential the dharmas are in the Abh idharma seems too methodical. It makes the dharmas themselves suitable to become objects of attachment. Instead, the dharmas should be used the way the raft was used in the parable told by the Buddha in the Alagaddupama Sutra. They should be used as tools that are let go of after use; they should not be clung to. Suffering is the result of attachment, so to grasp to the dharmas is to imply suffering.One cannot become attached to these things because to attach is to miss enlightenment. In this way, ceasing attachment involves seeing sources of attachment (people, for instance) as empty. One cannot avoid attachment as long as they see a contrast between primary existents and conceptual existents. In the Heart Sutra, the bodhisattva explains that after engaging in deep meditation on the perfection of wisdom, bodhisattvas fully awaken to a state of complete liberation and perfect enlightenment.The bodhisattva explains to the inquiring Sariputra that the perfection of wisdom involves see ing that the five aggregates are empty, as well as the dharmas that make up these aggregates. Dharmas are not fundamental; they are merely intellectual constructs just as are people and trees. The Sutra illustrates that all beings, things, and ideas, which we experience as â€Å"real†, have no inherent existence and this â€Å"reality† is merely a construction of the mind. Dharmas, too, are empty and do not ossess the specific characteristics that they have previously been associated with. Nothing comes to be as an inherently existing entity, and therefore nothing can cease. Likewise, nothing is complete or incomplete. The bodhisattva specifically states, â€Å"form is emptiness; emptiness is form. Emptiness is not other than form, form is not other than emptiness. † This is logical because if nothing at all inherently exists, things and concepts such as â€Å"form† and â€Å"emptiness† are one and the same. Emptiness itself is empty because it doe s not inherently exist.The bodhisattva also references the 12 stages of dependent origination and the four noble truths in order to solidify that they too lack inherent existence and are empty. Nothing in existence is separate from anything. The Diamond Sutra speaks repetitively about quantity of merit. The idea of repeating four lines of this Sutra is illustrated over and over again, with the message that teaching just four lines to another person would generate an incalculable amount of merit. In relation to this merit, the sutra places a strong emphasis on the idea of giving without becoming attached to any related notion.The only way to achieve limitless merit is to selflessly give in this way. The Buddha tells Subhuti that those on the bodhisattva path should have this thought: â€Å"However many living beings are comprised in the total aggregation of living beings†¦I should bring all of them to the final extinction in the realm of extinction without substrate remaining. † Essentially, the Buddha is stressing the act of enabling all beings to reach Nirvana-without-remainder and, in doing so, surpassing the cycle of continuous death and rebirth.However, for this to be accomplished, one cannot dwell on the notion of having helped all of those beings. The Buddha goes on to say that after he has brought all of them to final extinction, no living being has been brought to extinction. That is because to give like this reveals the emptiness of giving. Since all of these beings are empty of Self, while all of them have been brought to nirvana, at the same time no one has been brought to nirvana. The mind must be free of thoughts of ‘self’ as opposed to ‘others. ’ There should be no identified â€Å"giver† or â€Å"receiver† or â€Å"gift. Such an act would yield the highest merit in giving. The end of the Sutra contains the verse â€Å"an illusion, a drop of dew, a bubble, a dream, a lightning’s flashâ € ¦Ã¢â‚¬  in order to indicate the insubstantiality, or the emptiness, of the world. Like the Heart Sutra, the Diamond Sutra also stresses that everyday reality is like an illusion. Paradoxical phrases similar to â€Å"what is called the highest teaching is not the highest teaching† are used frequently to emphasize that the two ideas are inseparable because they are both empty.The Buddha attempts to help Subhuti â€Å"unlearn† the preconceived notions that he has about reality and perception. The distinction between arhats and bodhisattvas is clear; and Subhuti learns that the bodhisattva’s compassion is not calculable. The Diamond Sutra asserts that there is nothing in the world that is unchanging, nor is there anything that independently exists, therefore everything is empty. A life without attachment means a peaceful life in emptiness. This teaching of emptiness was frightening for some, because it seems very similar to nihilism in the way that it encourag es such deep letting go.Nagarjuna’s explanations of the perfection of wisdom claim that all things seem to be illusions was by showing that all things are without their own-existence. In previous Abhidharma terms, a primary existent is an irreducible into which a secondary existent can be analysed. In a way, to be a primary existent is not necessarily unrelated to causes and conditions, so it does not necessarily have â€Å"own-existence. † Nagarjuna’s view is that the concept of svabhava must boil down from that of â€Å"own existence† to â€Å"inherent existence† that is fully self-contained and is not bestowed upon it from any other sources.Inherent/intrinsic existence means independence from the causal process that characterizes secondary existence. Dharmas are irreducible, but are still the result of causes. Svabhava should be the equivalent of existing on its own, which is independent of the causal process. While he holds that there could sti ll be a distinction between primary and secondary existents, anything that is the result of conditions must be nihsvabhava, empty. Emptiness here is understood to be the middle way between nihilism and eternalism.He says that all things are empty of independent existence because all things arise dependently on conditions that are out of their own power, even primary existents. Nagarjuna declares emptiness whenever anything is found to be the result of causes of any sort. He claims that the alternative to emptiness is inherent existence. Moreover, Nagarjuna asserts that emptiness is also dependent on things. Emptiness is the lack of inherent existence of a table, for example. If there were no table, consequently there could not be an emptiness of the table.In this way, emptiness exists in dependence upon that which is empty. By definition, as originated dependently on something, emptiness itself is accordingly empty as well. Another new concept introduced by Nagarjuna is the doctrine of two truths. This doctrine differentiates between conventional truth and ultimate truth, both of which co-exist. An ultimate truth is something resistant to analysis, such as a primary existent. Conventional truth is how things really or ultimately are, or what is found in analysis when searching for primary existence.Essentially, what is found is the lack of primary existence, emptiness. Once a Mahayana follower understands these truths, he can engage in the world for the benefit of others with complete compassion. Nagarjuna applies analytic investigation to principal Buddhist ideas. The assertions of complete emptiness as presented in the Prajnaparamita sutras as â€Å"like an illusion† are demonstrated through his investigations. Nagarjuna introduces the approach of taking a category that can withstand analysis and analyze it.He says that there cannot be causation, because it cannot be explained between a cause and effect that are the same. Finally, Nagarjuna makes a cl arifying point that the Prajnaparamita sutras fail to address. He says, â€Å"Emptiness is not a way of looking at something. It is the quality of that thing which is its very absence of inherent existence. † This is his way of explaining that emptiness is a way of looking at things, it is an adjective, and it certainly is not nihilism.

Balloon Car

Jesse Pinkman Balloon Car Project DESIGN COMPANY INFORMATION Well our business company is comprised of Nick Wilson and I, Thomas Kinley. Our Company’s name is That Company ®. I am the President, The CFO, and the Director of all Operations of That Company. My engineering experience will really enhance our chances of winning this and making even more cars. I’ve worked for many toy companies to get cars running. I think our idea will help Iowa’s kid have fun and save the world because of the recycled materials. This will benefit students by giving them something to play within their free time instead of watching TV. PROJECT STATEMENT The project that is at hand is very simple it is making a balloon powered car out of simply recycled materials. This will help kids of Iowa learn about wheels and axles. It will also teach them how to make the most out of materials that could be recycled. This will also teach the kids about the Laws of Motion, friction, and acceleration. Basically our project will be distributed to teach kids about many different things in science. PRELIMINARY DESIGN My design will start with an empty pop can, and then I will screw holes for the axles (pencils) to go into. Then I will shave the pencils for the least amount friction, and then I will stick the milk carton caps on as my wheels. I will spray WD-40 on to really loosen up the axle. I am going to cut some of the can off for aerodynamics. My car will win because it will be aerodynamic, little friction, but still a lot of acceleration.

A Modern Black Arts Movement through the Instrument of...

A Modern Black Arts Movement through the Instrument of Hip-Hop Since the decade of 1920, America has been the setting for a progressive Black Arts Movement. This African-American cultural movement has taken shape in various genres, gaining mass appeal, through multiple capitalistic markets. Even with the use of capitalism this cultural arts movement has stayed set upon its original purpose and direction, by aiding in cultural identity awareness. The knowledge of the duel-self through community awareness as it pertains to economic perceptions and other social boundaries or the metaphysical-self; what W.E.B. Du Bois coined as twoness, or a division of one’s own identity as a African-American. (Reuben 2) A realization of the†¦show more content†¦This obstruction of expression resulted in the birth of bourgeoisie poetry known as rap (hip-hop sub-genre) created by the hip-hop cultural movement of the 1970’s. A movement with idealistic roots linked to the cultural awareness of the 1920’s Harlem Renaissance and the cultura l preservation and unification of the 1960’s Civil Rights Movement. Nevertheless, the hip-hop genre is another outlet of Black Cultural Art redefining cultural perception through urban expression, relying on traditional African-American Art aesthetics. The hip-hop cultural movement has been divided into four categories: the 1970’s discovery of turntable sampling and the emergence of Rapper’s Delight from The Sugar Hill Gang; The Old School defined by Run-D.M.C.; The 1980’s Rapper’s of Social Realism dealing with the identification of racial issues within the urban lifestyle, expressed in lyrics by rappers such as Ice-T, Rakim, N.W.A. and LL Cool J; The present day commercial hip-hop centered around monopolized record labels sacrificing art for the benefit of commercial revenue, such as No Limit Records. The hip-hop movement originated as an urban impulse using various elements of performance art to discover a cultural identity, which was usually deemed unacceptable by law enforcement officers. The culture adopted an outlaw image through graffiti art, breakdancing and DJ’s mixing samples at public party performances. The two mostShow MoreRelatedEssay about Hip-Hop1452 Words   |  6 PagesHip-Hop When you hear the phase Hip-Hop what do you think of? Music, Dancing, Rapping? Well, its all of that and more hip-hop is a culture. According to Websters dictionary, culture is defined as the concepts, habits, skills, arts, instruments, institutions, etc. of a given people in a given period; civilization. One artist defined hip-hop as a set of expressions in vocalization, instrumentation, dancing and the visual arts. 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