A model for programmatic assessment in action is proposed that optimizes assessment for learning as well as decision making on learner progress. It is based on a set of assessment principles that are interpreted from empirical research. The model specifies cycles of training, assessment and learner support activities that are completed by intermediate and final moments of evaluation on aggregated data-points. Essential is that individual data-points are maximized for their learning and feedback value, whereas high stake decisions are based on the aggregation of many data-points. Expert judgment plays an important role in the program. Fundamental is the notion of sampling and bias reduction for dealing with subjectivity. Bias reduction is sought in procedural assessment strategies that are derived from qualitative research criteria. A number of challenges and opportunities are discussed around the proposed model. One of the virtues would be to move beyond the dominating psychometric discourse around individual instruments towards a systems approach of assessment design based on empirically grounded theory.
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A tangible proof of the meaning and scope of human flourishing that can change not only organizations but also entire societies, is given by Robert Schuman, the French Minister of Foreign Affairs who launched the Schuman Declaration (1950) that gave birth to the EU. His leitmotiv was to be a faithful instrument in the hands of God in whichever circumstances. A strong personal relationship with God characterized his entire personal and professional life and implied the heroic practice of virtues. He strove for peace on the continent and therefore for reconciliation between France and Germany - countries that had been archenemies since the Treaty of Verdun (843). He previewed a peace project on coal and steel, former instruments of war. Schuman pursued a policy of reconciliation from the moment he became a member of the French Parliament (1919) and even during his captivity during the Second World War. His coherence of life was acknowledged by friend and foe and recognized also professionally. His profound Catholic faith brought human flourishing that changed not only French-German relationships, not only Europe, but the entire world. Schuman’s Europe would strive towards political unification through economic cooperation – as a means! – at the service of man and his transcendence so that man could flourish. These days man seems to be an instrument of the economy and politics instead of the other way round. A good moment to revive the person and thoughts of the Father of Europe.
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Introduction: With a shift in healthcare from diagnosis-centered to human- and interprofessional-centered work, allied health professionals (AHPs) may encounter dilemmas in daily work because of discrepancies between values of learned professional protocols and their personal values, the latter being a component of the personal dimension. The personal dimension can be defined as a set of personal components that have a substantial impact on professional identity. In this study, we aim to improve the understanding of the role played by the personal dimension, by answering the following research question: What is known about the personal dimension of the professional identity of AHPs in (allied) health literature? Methods: In the scoping review, databases, CINAHL, ERIC, Medline, PubMed, and PsychINFO were searched for studies focusing on what is regarded as ‘the personal dimension of professional identity’ of AHPs in the health literature; 81 out of 815 articles were included and analyzed in this scoping review. A varying degree of attention for the personal dimension within the various allied health professions was observed. Result: After analysis, we introduce the concept of four aspects in the personal dimension of AHPs. We explain how these aspects overlap to some degree and feed into each other. The first aspect encompasses characteristics like gender, age, nationality, and ethnicity. The second aspect consists of the life experiences of the professional. The third involves character traits related to resilience and virtues. The fourth aspect, worldview, is formed by the first three aspects and consists of the core beliefs and values of AHPs, paired with personal norms. Discussion: These four aspects are visualized in a conceptual model that aims to make AHPs more aware of their own personal dimension, as well as the personal dimension of their colleagues intra- and interprofessionally. It is recommended that more research be carried out to examine how the personal dimension affects allied health practice.
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Baarts presentiebenadering is even inspirerend voor de professionele beroepspraktijk als problematisch in haar theoretische grondslagen. In deze benadering bestaat een fundamentele morele spanning tussen gebroken waardigheid als het kernprobleem van armoede en het goede leven als de overkoepelende oplossing hiervoor. In deze spanning interfereren drie verschillende culturele onderstromen: een optimistisch Griekse, een radicaal christelijke en een gematigd humanistische onderstroom. Terwijl Baart in zijn magnum opus nadrukkelijk stelt dat presentiebeoefenaars het goede oftewel het gelukkige leven centraal behoren te stellen, poneert dit artikel dat de praktijken en paradoxen van de presentiebeoefening beter kunnen worden begrepen als het herstellen van waardigheid.
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Through these composite emotions we can become who we want to be, they form the fuel in the direction of our desired virtues. For example, almost no one is brave at birth, but can become so, both by the desire to be courageous and by a lot of practice (trial and error). Complex emotions are not innate according to Aristotelian thinking and are therefore so interesting to study.
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A rational choice of partner would end in abandonment as soon as even a slightly 'better ' partner appears. As a result, nothing could be built together, while collaboration is exactly what people are good at, for better or for worse. Virtues such as love and loyalty and feelings such as passion and jealousy play a much more important and evolutionarily entrenched role than rationality. When trying to understand our world in exceptional crisis situations, we have to keep this in mind. However, this turns out to be extremely complicated and, paradoxically, requires well-implemented rationality.
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In our society, sustainability has emerged as a major concept in our daily lives and activities, e.g. from reducing the environmental impact of our foods to corporate social responsibility in doing business, and social impact of our activities. The original idea of sustainability was to address human development within social, ecological, and economic boundaries. Nowadays, however, sustainability is more and more extended to other areas of our lives, including aspects of a good life and well-being. The aim here was to compare sustainability, a good life, and well-being and determine their overlap, differentiations, and indefinite or undecided overlap when considering the original definitions. Following from the definition of sustainability, a good life, and well-being, I analyze the overlap, differentiations, and indefinite overlap of these concepts. With this comparison, I show that sustainability is clearly adapting to include more aspects of a good life and well-being (approximately 26% overlap), but is limited to do so from its original definition. I conclude that overlap between concepts exists and by being relatively different they are fundamentally supportive to one another and need to be applied accordingly to further support sustainable development.
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In c.1330 the Antwerp public servant Jan van Boendale composed Der Leken Spieghel (The Layman's Mirror), a free adaption of several earlier Latin treatises on education. Van Boendale evidently wanted to ensure that a clear and reliable handbook was available to the laity, who lacked sufficient training in Latin to access the original texts. Der Leken Spieghel consists of four books, each divided into numerous smaller sections. This article presents a fresh translation of paragraph 113, which outlines the four characteristics needed to conduct an honourable life.
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From the article: Using Roger Crisp’s arguments for well-being as the ultimate source of moral reasoning, this paper argues that there are no ultimate, non-derivative reasons to program robots with moral concepts such as moral obligation, morally wrong or morally right. Although these moral concepts should not be used to program robots, they are not to be abandoned by humans since there are still reasons to keep using them, namely: as an assessment of the agent, to take a stand or to motivate and reinforce behaviour. Because robots are completely rational agents they don’t need these additional motivations, they can suffice with a concept of what promotes well-being. How a robot knows which action promotes well-being to the greatest degree is still up for debate, but a combination of top-down and bottom-up approaches seem to be the best way. The final publication is available at IOS Press through http://dx.doi.org/10.3233/978-1-61499-708-5-184
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This document presents the findings of a study into methods that can help counterterrorism professionals make decisions about ethical problems. The study was commissioned by the Research and Documentation Centre (Wetenschappelijk Onderzoeken Documentatiecentrum, WODC) of the Dutch Ministry of Security and Justice (Ministerie van Veiligheid en Justitie), on behalf of the National Coordinator for Counterterrorism and Security (Nationaal Coördinator Terrorismebestrijding en Veiligheid,NCTV). The research team at RAND Europe was complemented by applied ethics expert Anke van Gorp from the Research Centre for Social Innovation (Kenniscentrum Sociale Innovatie) at Hogeschool Utrecht. The study provides an inventory of methods to support ethical decision-making in counterterrorism, drawing on the experience of other public sectors – healthcare, social work, policing and intelligence – and multiple countries, primarily the Netherlands and the United Kingdom
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