Caring for families experiencing stillbirth: Evidence-based guidance for maternity care providers

BackgroundEvidence-based guidance is needed to inform care provided to mothers and families who experience stillbirth. This paper focuses upon how meaningful and culturally appropriate care can be provided to mothers and families from when they are informed that their baby will be stillborn to many years after the experience. Avoidable suffering may be occurring in the clinical setting.AimsTo promote and inform meaningful and culturally appropriate evidence-informed practice amongst maternity care providers caring for mothers and families who experience stillbirth.MethodsA comprehensive systematic review was conducted which primarily synthesised relevant qualitative research studies. An expert advisory group comprised of stillbirth researchers, clinicians, and parents who have experienced stillbirth provided guidance for the review and the development of implications for practice.FindingsGrieving parents want staff to demonstrate sensitivity and empathy, validate their emotions, provide clear, information, and be aware that the timing of information may be distressing. Parents want support and guidance when making decisions about seeing and holding their baby. Sensitivity, respect, collaboration, and information are essential throughout the experience of stillbirth. Culturally appropriate care is important and may require staff to accommodate different cultural practices.ConclusionThe findings of the review and expert consensus inform the provision of meaningful and culturally appropriate care for mothers and families that have experienced stillbirth. Evidence informed implications for practice are provided to guide the actions, communication, and behaviours of maternity care providers.     

先秦的“法治”思想和实践考量

先秦法家在与儒家“礼治”的争论中提出“法治”思想,并与战国时期富国强兵的国家策略结合,变法图存的“法治”实践此起彼伏。其中最为成功的是秦国的商鞅变法,秦国由此迅速崛起并最终吞并六国,建立起统一的封建国家。秦帝国的建立是“法治”思想和实践的里程碑,大秦将集权专制和“法治”相互糅合,将法家重刑思想发展到极端,走向了崇尚暴力和滥刑滥杀的野蛮恐怖境地,导致天下怨叛,秦王朝二世而亡,君权至上最终将法治引向了集权专制的死胡同。     

The renationalisation of migration policies in times of crisis: the case of Norway*

Securing collective action in the field of asylum regulation is high on the European political agenda. In this article, we look at one country's partial pullback from the regional cooperation during the high influx of asylum seekers in 2015. We use Norway as a case to analyse the challenges to common European asylum regulations and the drivers of a region-wide tendency of what we call renationalisation. Against this background, we seek to contribute to the discussion on the dynamics of Europeanisation and the future of the Common European Asylum System. While the Europeanisation of migration policies has been well covered in the literature, tendencies of renationalisation have been less so. To contribute to the knowledge base, we create a typology of the drivers of renationalisation. These drivers include necessary political and institutional preconditions, resource limitations, triggers, expectations and aspects of time.     

孤独个体与向死而生——多元文化社会中《凡人》的身份认同

美国犹太裔作家菲利普·罗斯的《凡人》讲述了一个关于失去与孤独、疾病与死亡的故事。主人公作为一个犹太裔美国人,因其身份的特殊性与美国主流文化格格不入,显得格外孤独与痛苦,这种孤独个体的特性也贯穿了其一生。与此同时,在他的一生中无时无刻不在与疾病和死亡作斗争,体现了向死而生的特点,即在绝望中蕴含着希望。在美国多元文化社会中,主人公追寻的身份认同正是当代美国人普遍的生存状况,表现了普遍的生存困境。     

南京国民政府时期南洋侨教政策负面影响述评

由于历史和现实的缘故，国民政府十分关注海外华侨尤其南洋华侨的教育，形成了比较完善的华侨教育体系，学校和学生数量呈上升趋势，学生素质也不断提高。然而由于国民政府侨教政策自身固有的弊病，给南洋侨教带来了相当的消极作用，限制了南洋侨教事业的进一步发展。     

废除死刑是我国融入国际社会的必由之路

死刑是剥夺人的最基本的权力—人格权、生命权的法律制度。“死刑存废之争”由来已久。废除死刑是文明社会的共识和当今世界发展的潮流。目前,中国废除死刑的要求非常迫切,从法律的角度看,中国只有废除死刑才能更好地融入国际社会。     

脑死亡立法的社会意义及面临的困难

长期以来,心肺功能完全丧失一直是判定死亡的标准。然而,随着现代医学的进步,这一标准已不再适应科学的发展和社会的需要,脑死亡标准应运而生。世界上已有许多国家接受了脑死亡标准,并制订了相应的法律条例。我国在这方面才刚刚起步,在此过程中必然会遇到一些困难。因此,脑死亡立法应当谨慎进行。     

从传统文化的角度解读安乐死

“安乐死”问题已经越来越引起世人的关注,由于涉及到种种道德问题,安乐死在我国难以取得合法地位。我国儒、道两家代表的传统生死观对死亡价值的肯定和重视,为安乐死的合法性提供了有说服力的理论依据。     

治安管理处罚方式的新发展

处罚方式是关于具体的处罚手段与类型的法律规定,在治安管理处罚中具有非常重要的作用。随着社会主体多元化,社会关系复杂化,治安管理处罚方式必然要多样化。国外的社区矫正制度尤其值得借鉴。     

试论新约的死亡观

新约圣经对于死亡有其独特的信念与看法。概括说来 ,新约对死亡的看法包含着几个方面的含义 :灵性的死、旧我的死及身体的死。本文主要探讨了后两个方面的意义 ,认为正是这两个方面构成了新约死亡观的主要特征。首先 ,人可以活着经历自己 (旧我 )的死 ;如果从生存论层面来解释其末世论的意义的话 ,那么这种自我认同的转换正表明了旧我之死的深刻含义。其次 ,身体的死如果意味着人在此世之存在的结束的话 ,新约并没有将其看作是人之生命及其身体的结束。死亡乃意味着是个人生命或身体存在形态的转折点