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In recent times, the ethics of nursing has also shifted more towards the nurse's obligation to respect the human rights and dignity of the patient and this is reflected in a number of professional codes for nurses, [3] such as in the latest code from the International Council of Nurses. [4]
For instance, the ANA's Code of Ethics for Nurses includes language relating to patient advocacy: [22] The nurse's primary commitment is to the patient, whether an individual, family, group, or community. The nurse promotes, advocates for, and strives to protect the health, safety, and rights of the patient.
Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) is a scholarly work by Ismail al-Faruqi, first published in 1967. It explores Christian ethical thought from both historical and systematic perspectives, analyzing its development and key ideas. [ 1 ]
Ethics in the Bible refers to the system(s) or theory(ies) produced by the study, interpretation, and evaluation of biblical morals (including the moral code, standards, principles, behaviors, conscience, values, rules of conduct, or beliefs concerned with good and evil and right and wrong), that are found in the Hebrew and Christian Bibles.
The Nightingale Pledge is a statement of the ethics and principles of the nursing profession in the United States, and it is not used outside the US. It included a vow to "abstain from whatever is deleterious and mischievous" and to "zealously seek to nurse those who are ill wherever they may be and whenever they are in need."
The Ten Commandments of Socialist Morality and Ethics (German: Zehn Gebote der sozialistischen Moral und Ethik), also known as Ten Commandments for the New Socialist Man (German: 10 Gebote für den neuen sozialistischen Menschen), were proclaimed by Walter Ulbricht, then First Secretary of the Socialist Unity Party of Germany (SED) in 1958. [2]
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The term Holiness Code was first coined as the Heiligkeitsgesetz (literally "Holiness Law"; the word 'code' therefore means criminal code) by German theologian August Klostermann in 1877. [3] Critical biblical scholars have regarded it as a distinct unit and have noted that the style is noticeably different from the main body of Leviticus. [4]