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311.
There is growing agreement that child and youth services have been slow to implement evidence-based practice (EBP). A variety of interrelated barriers and facilitators of EBP implementation have been recognized and investigated. Key categories include the attitudes of providers, the characteristics of client populations, the characteristics of usual practice, organizational factors, and resource availability. Implementation scientists are investigating these factors, seeking to bridge the gap between clinical science and practice. Much of this work has been conducted in the context of behavioral health services for children and young people. This paper provides a purposeful review of this research from the perspective of decision-makers in agencies serving young people with multiple and complex psychosocial needs. It is argued that major barriers to EBP may be mitigated if ways can be found to transcend the oppositional construction that has characterized the discourses of EBP versus practice wisdom. A conceptual approach to such integration is offered. New lines of implementation research are offering opportunities for practical action by decision-makers consistent with this integrative approach.  相似文献   
312.
聂锦芳 《河北学刊》2006,26(5):9-15
《德意志意识形态》的写作显示出马克思的思想达到的新高度,这是他多年思考、探索的结果,也是一个艰难的剥离与建构过程的完成。本文以文献材料为依据,对这一著作撰写之前马克思思想的演变给予了新的梳理。首先对马克思主义哲学史研究中长期流行的“两个转变”的诠解框架与批判模式提出质疑,然后具体分析了马克思与青年黑格尔派之间近十年复杂的思想纠葛、他们理解世界的方式从深受影响到发生歧见一直到最后决裂的关键环节,特别是以马克思十部文本的写作勾勒出他的思想达到《德意志意识形态》的水准、走上独立化发展道路之前所经历的艰辛过程。研究这一思想进程对于理解《德意志意识形态》的思想内容,进而把握马克思哲学复杂的内涵具有非常重要的意义。  相似文献   
313.
It has been argued that reconciliation between Indigenous and non‐Indigenous Australians requires non‐Indigenous Australians to change their attitudes. Some suggest that this process is occurring and that younger people hold more positive attitudes towards Indigenous Australians. This paper explored the perspectives of 86 young people from Shepparton, Victoria in relation to reconciliation and related Indigenous issues. The study found that young participants' views of reconciliation varied, and while some supported reconciliation, many opposed a national apology and indicated that they were not very informed about or interested in Aboriginal issues. Many distinguished between ‘good’ and ‘bad’ Aboriginals based on behaviour. Their talk was embedded with notions of special privilege, ‘sameness’ and social hierarchy but excluded attention to cultural difference. Findings suggest that these young people have embraced discourses of sameness, individualism and ‘practical reconciliation’ and that they are reluctant to reflect on their position of White privilege.  相似文献   
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