Now showing items 59633-59652 of 86160

    • Q u ’ e s t -ce qu’on pourrait acheter avec un billet de 33 $? [What can you buy with a $33 bill?]

      Canadian Medical Association Journal (Canadian Medical Association, 2000)
      "Après les chamailleries habituelles, le premier ministre Jean Chrétien et ses homologues se sont entendus sur ce que personne n’aurait eu l’audace de s a b o r d e r : ils ont conclu une nouvelle «entente sur la santé» qui injectera 2 3 , 4 milliards de dollars dans la santé et les programmes sociaux en 5 ans. Le montant semble énorme lorsqu’on le prononce rapidement. Or, si l’on suppose qu’il sera affecté intégralement aux soins de santé (et si l’on en soustrait le montant réservé au développement de la petite enfance) au cours de l’exercice 2001–2002, ce financement représentera une injection supplémentaire de 100 $ par habitant (montant fondé sur la population de 1999) dans les soins de santé. Ce n’est pas beaucoup, si l’on considère que les dépenses annuelles consacrées aux soins de santé au Canada atteignent 1 9 5 9 $ par habitant en fonds publics, auxquels s’ajoutent les 857 $ que le Canadien moyen dépense directement de sa poche (projections de 1999)."
    • Qadar (Predestination)

      Philips, Abu Ameenah Bilal (Islam Future, 2010)
      Qadar is a very sensitive topic. It is the sixth pillar of faith, and many people have gone astray regarding it. Some have denied it altogether while others have gone to such extremes in affirming it that they end up denying human free will.
    • Qasemi Gonabadi’s Leyli and Majnoun, Compared to other prominent 16th century versions of Leyli and Majnoon

      Ekhteyari, Zahra (Journal of Literary Studies (Journal of Literature and Humanities), 2011)
      Qasemi Gonabadi, (1523-1575), a fine imitator of Nezami whose surviving book is HashtMasnavi, composed Leyli and Majnoon twice, the second one, dedicated to the Safavid prince Sam Mirza, ended in 1569. The book, in addition to its linguistic and literary beauties, shows the poet’s descriptive talent. In this paper, the writer first introduces the book and critically examines its various copies, and then compares and contrasts this version of the story with three other 16th century versions written by Jami, Hatefi and Maktabi. In his version, Qasemi has presented innovations that are not found in other versions. For example, he says that the two lovers did not bring gifts to their teacher on the festival day, so that their teacher would not dismiss them from class like other children and that they could attend school on holiday. Also, In Qasemi’s version, unlike the other versions, the two lovers meet before they die together. And yet another innovation of this version is the subtle prediction of the final event occurring in the first lines of the poem. It is these features that has made Qasemi’s version superior to the other versions.
    • Qasidah Al-Burdah: The Cloak of Love or Ignorance?

      Jibril, Ahmada Musa (islamichouse.com, 2007)
      In the past few years, there is a particular piece of Arabic poetry that has reached the Muslims in the west and has been translated into English. This poem is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the most famous if not the most famous poem that supposedly praises the Prophet (peace be upon him). The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic.
    • Qasidah Al-Burdah: The Cloak of Love or Ignorance?

      Jibril, Ahmad Musa (islamichouse.com, 2007)
      In the past few years, there is a particular piece of Arabic poetry that has reached the Muslims in the west and has been translated into English. This poem is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the most famous if not the most famous poem that supposedly praises the Prophet (peace be upon him).The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic.
    • Qatar

      Brown, Donald (Widener University School of Law, 2012)
      The United States defended its track record on fighting climate change as the Qatar climate change negotiations began last week. The US representative Jonathan Pershing claimed that the United Sates was making “enormous” efforts to slow global warming and help the poor nations most affected by it. (Associated Press, 2012) Other countries have accused the United States of consistently blocking progress in the search for a global solution to climate change particularly since the George W. Bush administration abandoned the Kyoto Protocol, the 1997 treaty limiting emissions of heat-trapping gases by industrialized countries. As negotiators met for a two-week session in oil and gas-rich Qatar, U.S. delegate Pershing suggested America deserves more credit and said: “Those who don’t follow what the U.S. is doing may not be informed of the scale and extent of the effort, but it’s enormous.” Pershing also noted that the Obama administration has taken a series of steps, including sharply increasing fuel efficiency standards for cars and trucks, and made good on promises of climate financing for poor countries. (Associated Press, 2012). Thus far, the United States has not articulated any willingness to go beyond the voluntary emissions reductions commitment it made in Copenhagen three years ago.
    • Qatar Climate Change Negotiations

      Brown, Donald (Widener University School of Law, 2012)
      Over the next few weeks EthicsandClimate.org will be focusing on the upcoming Qatar climate negotiations, the 18th Conference of the Parties (COP-18) that will be held from November 26th to December 7th. In future entries, we will discuss in detail COP-18′s progress in achieving a global solution to climate change particularly to see the extent to which this meeting makes progress on the following minimum criteria for any post-Kyoto agreement that ethics requires. That is, we will examine whether the Qatar proceedings: Obtain commitments on greenhouse emissions reductions sufficient to assure that the international community is on a greenhouse gas emissions reduction pathway that will prevent dangerous climate change. This is sometimes referred to as the environmental sufficiency criteria. Begin to base differences among national allocations on the basis of equity and justice. This is sometimes referred to as the equity criteria. Assure that those responsible for climate change provide adequate and predictable adaptation funding to enable developing countries, and in particular the most vulnerable developing countries, to do what is necessary to avoid climate change damages in cases where it is possible to take action and to prevent damages, or be compensated for climate change damages in cases where it is impossible to take protective action. We refer to this as the just adaptation criteria. As we have argued in the past on EthicsandClimate, the success of any global approach to climate change depends upon the extent to which those countries with the largest emissions are willing to make significant commitments particularly in regard to the three criteria identified above although there are many other issues that will arise in the international climate negotiations that Ethics and climate.org will follow. In this regard, the United States in an indispensable element in any satisfactory international climate change regime. For this reason, we begin this analysis of the Qatar COP with the following open letter from some of the world’s poorest countries to US President Obama that was published in the Guardian.
    • Qatar Interprofessional Health Council:

      Johnson, Brad; Pyburn, Renee (Qatar Foundation, 2011)
      "Qatar has grown rapidly over the past 10 years particularly in the areas of healthcare needs and provisioning. The population has grown from 617,000 in 2000 to over 1.7 million in 2010. The number of hospitals both private and public has nearly doubled with the number of healthcare workers surpassing 11,000 in 2011. To help meet the demand for trained healthcare professionals there are now 4 educational institutions in Qatar addressing medicine, nursing, pharmacy, and allied healthcare (School of Health Sciences at the College of the North Atlantic Qatar, College of Pharmacy at Qatar University, University of Calgary Qatar, and Weill-Cornell Medical College in Qatar)."
    • Qatar: Bumping Up Against Climate Change Limitations On Human Activities Makes the Ethical and Justice Issues Unavoidable

      Brown, Donald (Widener University School of Law, 2012)
      The recently concluded Qatar climate negotiations clearly demonstrated that issues of ethics and justice may no longer be ignored in the search for a global climate change solution. Each year in international negotiations, pleas of vulnerable developing nations have become louder calling for developed nations to respond to climate change in ways that are consistent with their ethical obligations. Yet, up until recently, nations could ignore their ethical responsibilities provided they made any commitments to reduce their greenhouse gas emissions. However the longer nations wait to respond adequately to climate change, the more difficult it becomes to ignore what ethics and justice requires of them because climate science is telling the international community that it must now implement a global solution that is sufficiently ambitious to avoid catastrophic climate change and the new constraints on response options entailed by limits on total global emissions make it impossible to avoid issues of basic fairness, justice, and equity.
    • Qatar: Questions that Governments Should Be Asked About Their Positions On Equity and Justice

      Brown, Donald (Widener University School of Law, 2012)
      As we explained in the last entry, many observers of the international climate change negotiations have concluded that to keep any hope alive that the world will prevent dangerous climate change, it is imperative that nations begin to base their emissions reductions commitments on what equity and justice requires of them, not on economic national interest alone. Yet many nations, including some of the highest emitting countries, are clearly ignoring their obligations to poor vulnerable people or nations in setting their domestic emissions reductions targets. Because nations have also failed to make commitments to reduce global greenhouse gas emissions to levels that will limit future warming to 2°C, there is an increasing sense of urgency among climate scientists about the need for all nations to reduce their greenhouse gas emissions to their fair share of safe global emissions.
    • Qishâsh

      Batubara, Chuzaimah (UIN Sumatera Utara, 2010)
      This paper attempts to analyze the Qur’anic verses thematically pertaining to capital sentence, and how they should be understood and practiced. A great deal of controversy exists globally over capital sentence or death penalty, which has a number of staunch opponents and defenders. In Islam, however, although a number of the text of revelations deals with such an issue, typically, capital crimes are very carefully outlined in the works of Qur’anic exegetes and Islamic legal scholars. The author argues that Islam guarantees and protects every single life and thus capital sentence should be used in very rare cases and should be avoided as much as possible, but this does not necessarily mean to stop the possibility of it entirely. In addition, if capital sentence is finally justified and executed this is not aimed at killing people but rather maintaining and protecting lives from threatening forces.
    • Qohelet [Qohelet]

      Stephanus, Irene (DEI - RECU, 1993)
      "Basándose en dos artículos de A. Wright la autora propone una nueva estructura numérica del Qohelet. A partir de la propuesta de Wright de dividir el texto en hebel (=37vv) se establecen como patrones numéricos el 7 y el 8 como unidades menores de cada hebel. En esta nueva subdivisión se logran determinar dos centros textuales (4,1-16 y 8,17-9,15). Esta nueva estructura y fundamentalmente los centros permiten hacer una relectura del Qohelet como un texto de resistencia donde se prioriza el compartir y se denuncia la opresión" Abstract "Based in two A. Wright’s articles, the autor proposes a new numerical structure of Qohelet’s book. According her proposition in dividing the text in hebel (=37vv), she establishes the “seven”, and the “eight” as little units of each hebel. This new subdivision determines two central texts (4, 1- 16 and 8, 17-9, 15). According this new structure pointing the centres permits doing a new reading of the Qohelet’s book as a text of resistance by which the share is in the first place and oppression is denounced"
    • Qoheleth in the Canon?

      Bartholomew, Craig (Religious & Theological Students Fellowship, 1999)
      "It is well known that in the first century AD there was a vigorous debate among Jewish schools as to whether or not Qoheleth ‘defiled the hands’1 ―i.e. is Ecclesiastes canonical or not? At the end of the second millennium there is still vigorous disagreement about Ecclesiastes. Norman Whybray, for example, came to see Ecclesiastes as affirming joy,2 whereas Francis Watson in the context of promoting a theological hermeneutic for Scripture describes Ecclesiastes as ‘rigorously hope-less"
    • Qoheleth's 'dark house' (Eccl 12:5)

      Youngblood, Ronald F. (Evangelical Theological Society, 1986)
      "The Semitic root `-/-m has given rise to a range of semantic developments in the various Semitic languages. It is evident that, in general, the derivatives of the root cluster around a number of central ideas which do not appear to be related. This leaves open the possibility that some words for long understood as belonging to one semantic group may in fact belong to another. If the context suits an alternative meaning just as well as, or even better than, the traditional sense, we have grounds for proposing a new understanding of some well known terms.' The above paragraph serves to remind us that striking the proper balance between etymology on the one hand and context on the other2 is an important prerequisite for breakthroughs in Biblical interpretation"
    • Quackery in pathology

      Purohit, P V (Forum for medical ethics society, 2004)
      "I am a pathologist in private practice since 1975. Being a consultant, I consider myself to be a specialist in pathology and hence I only give advice in the branches of pathology and microbiology. Though my basic degree is MB,BS, and I see at least 20 diabetic patients per day, I have never given them any suggestion about treatment—not even to my relatives. I believe that as a specialist in a particular field—pathology—I should not venture into other medical colleagues' areas"
    • Quackery in pathology

      Purohit, P. V. (Forum for Medical Ethics Society, 2004-04)
      This is contrary to the position of pathology in the minds of other medical colleagues. Many seem to think that pathology is the easiest subject, and that they have sufficient knowledge to run a pathology laboratory. A three-year course in pathology after MB, BS is probably a waste in their view. They also think that as we employ technicians, they can run laboratories with their help. Their knowledge of pathology is limited to reading advertisements of automated instruments. They forget that the brain of our laboratories is that of a pathologist, while that in their laboratories is that of a technician. Instruments require not only hands, but also medically trained brains to run them. These doctors do not know that automated machines also require calibration, standar-disation, etc. In addition, they think laboratories earn more. This is true only if inaccurate and substandard methods are followed
    • QUADRAGESIMO ANNO

      Pio XI (Segreteria di Stato Vaticana, 1931-05-15)
      "Quarant'anni sono passati dalla pubblicazione della magistrale enciclica Rerum novarum di Leone XIII, Nostro Predecessore di v. m., e tutto il mondo cattolico, mosso da un impeto di calda riconoscenza, ha preso a celebrarne la commemorazione con uno splendore degno del memorabile documento. Vero è che a quell'insigne testimonianza di sollecitudine pastorale il Nostro Predecessore aveva già in certo modo spianata la via con altre encicliche, come quella sui fondamenti della società umana, la famiglia cioè e il venerando Sacramento del matrimonio (enc. Arcanum del 10 febbraio 1880); sull'origine del potere civile (enciclica Diuturnum del 29 giugno 1881); sull'ordine delle sue relazioni con la Chiesa (enc. Immortale Dei del 1° novembre 1885); sui principali doveri del cittadino cristiano (enc. Sapientiae Christianae del 10 gennaio 1890); contro gli errori del socialismo (enc. Quod apostolici muneris del 28 dicembre 1878) e la prava dottrina intorno all'umana libertà (enc. Libertas del 20 giugno 1888) e altre di ugual genere, dove Leone XIII aveva già espresso ampiamente il suo pensiero. Ma l'enciclica Rerum novarum, rispetto alle altre, ebbe questo di proprio, che allora appunto quando ciò era sommamente opportuno e anzi necessario, diede a tutto il genere umano norme sicurissime, per la debita soluzione degli ardui problemi della società umana, che vanno sotto il nome di questione sociale." Paragr. 1, 2.
    • QUADRAGESIMO ANNO

      Pío XI (Segreteria di Stato Vaticana, 1931-05-15)
      " En el cuadragésimo aniversario de publicada la egregia encíclica Rerum novarum, debida a León XIII, de feliz recordación, todo el orbe católico se siente conmovido por tan grato recuerdo y se dispone a conmemorar dicha carta con la solemnidad que se merece. 2. Y con razón, ya que, aun cuando a este insigne documento de pastoral solicitud le habían preparado el camino, en cierto modo, las encíclicas de este mismo predecesor nuestro sobre el fundamento de la sociedad humana, que es la familia, y el venerando sacramento del matrimonio (Enc. Arcanum, 10 de febrero de 1880), sobre el origen del poder civil (Enc. Diuturnum, 29 de junio de 1881) y sus relaciones con la Iglesia (Enc. Immortale Dei, 1 de noviembre de 1885), sobre los principales deberes de los ciudadanos cristianos (Enc. Sapientiae christianae, 10 de enero de 1890), contra los errores de los «socialistas» (Enc. Quod apostolici muneris, 28 de diciembre de 1878) y la funesta doctrina sobre la libertad humana ((Enc. Libertas, 20 de junio de 1888), y otras de este mismo orden, que habían expresado ampliamente el pensamiento de León XIII, la encíclica Rerum novarum tiene de peculiar entre todas las demás el haber dado al género humano, en el momento de máxima oportunidad e incluso de necesidad, normas las más seguras para resolver adecuadamente ese difícil problema de humana convivencia que se conoce bajo el nombre de «cuestión social»." paragr.1, 2
    • QUADRAGESIMO ANNO

      Pio XI (Segreteria di Stato Vaticana, 1931-05-31)
      "Já antes, em certo modo, haviam preparado o caminho àquele documento de solicitude pastoral, as encíclicas do mesmo Nosso Predecessor sobre o princípio da sociedade humana que é a família e o santo sacramento do Matrimónio, (1) sobre a origem da autoridade civil, (2) e a devida ordem das suas relações com a Igreja, (3) sobre os principais deveres dos fieis como cidadãos, (4) contra os princípios do socialismo, (5) contra as falsas teorias da liberdade humana, (6) e outras do mesmo género que plenamente revelaram o modo de pensar de Leão XIII; contudo a encíclica « Rerum novarum » distingue-se das demais por ter dado a todo o género humano regras seguríssimas para a boa solução do espinhoso problema do consórcio humano, a chamada « Questão social », precisamente quando isso mais oportuno e necessário era. " Paragr. 1
    • QUADRAGESIMO ANNO

      Pius XI (Segreteria di Stato Vaticana, 1931-05-31)
      "Forty years have passed since Leo XIII's peerless Encyclical, On the Condition of Workers, first saw the light, and the whole Catholic world, filled with grateful recollection, is undertaking to commemorate it with befitting solemnity. 2. Other Encyclicals of Our Predecessor had in a way prepared the path for that outstanding document and proof of pastoral care: namely, those on the family and the Holy Sacrament of Matrimony as the source of human society,[1] on the origin of civil authority[2] and its proper relations with the Church,[3] on the chief duties of Christian citizens,[4] against the tenets of Socialism[5] against false teachings on human liberty,[6] and others of the same nature fully expressing the mind of Leo XIII. Yet the Encyclical, On the Condition of Workers, compared with the rest had this special distinction that at a time when it was most opportune and actually necessary to do so, it laid down for all mankind the surest rules to solve aright that difficult problem of human relations called "the social question." " Paragr. 1, 2