Want create site? With Free visual composer you can do it easy.

No plagiarism please.


Will need minimum of 300 words, APA Style, double spaced, times new roman, font 12, and Include: (3 references within years 2015-2018) with intext citations.

Topic: Utilizing Evidence Practice Guidelines

One of the ways that the Nurse Practitioner (advanced practice nurse) can manage risk of being successfully sued for malpractice or negligence is by utilizing evidence practice guidelines.

Explain how these guidelines affect the “standard of care” and discuss with your classmates how utilizing this guideline can be a major strategy to significantly reduce risk to the provider.

Carey, S. M., & Cosgrove, J. F. (2006). Cultural issues surrounding end-of-life care. Current Anaesthesia and Critical Care, 17(5), 263–270.

Cavalieri, T. A. (2001). Ethical issues at the end of life. JAOA, 101(10), 616–622. Centre for Bioethics, University of Minnesota. (2005). End of life care: An ethical overview. Centre for

Bioethics, University of Minnesota. http://conservancy.umn.edu/handle/189. Chater, K., & Tsai, C. (2008). Palliative care in a multicultural society: A challenge for western ethics.

Australian Journal of Advanced Nursing, 26(2), 95–100.

132 J Relig Health (2016) 55:119–134


Chin, J. (2002). Doctor–patient relationship: From medical paternalism to enhanced autonomy. Singapore Medical Journal, 43(3), 152–155. http://www.psy.med.br/textos/medico_paciente/modelo-relacao1. pdf.

Colello, K. J., Mulvey, J., Sarata, A. K., Williams, E. D., & Thomas, K. R. (2011). End-of-life care: Services, costs, ethics, and quality of care. In S. B. Adams (Ed.), Comfort and care at the end of life (pp. 41–68). New York: Nova Science Publishers.

Curran, C. E. (2008). Catholic moral theology in the United States: A history (Google eBook) (p. 368). Wash- ington, DC: Georgetown University Press. http://books.google.com/books?id=enB4otKhEFwC&pgis=1.

Da Rocha, A. C. (2009). Back to basics in bioethics: Reconciling patient autonomy with physician responsibility. Philosophy Compass, 4(1), 56–68. doi:10.1111/j.1747-9991.2008.00190.x.

Daaleman, T. P. (2000). Placing religion and spirituality in end-of-life care. JAMA, 284(19), 2514–2517. Dorff, E. N. (2005). End-of-life: Jewish perspectives. The Lancet, 366(9488), 862–865. Elsayed, D., & Ahmed, R. (2009). Medical ethics: What is it? Why is it important? Sudanese Journal of

Public Health, 4(1), 284–287. http://www.sjph.net.sd/files/vol4i2/SJPH-vol4i2-p284-287.pdf. First International Conference on Islamic Medicine. (1981). Islamic code of medical ethics. Kuwait. FLA. STAT. § 765.401(1) (2005). http://www.leg.state.fl.us/statutes/index.cfm?App_mode=Display_

Statute&Search_String=&URL=0700-0799/0765/Sections/0765.401.html. Retrieved 02 March 2014. Gatrad, A. R., & Sheikh, A. (2001). Medical ethics and Islam: Principles and practice. Archives of Disease

in Childhood, 84(1), 72–75. Gillick, M. R. (2001). Artificial nutrition and hydration in the patient with advanced dementia: Is with-

holding treatment compatible with traditional Judaism? Journal of Medical Ethics, 27(1), 12–15. Glover, J. (1977). Causing death and saving lives. Harmondsworth: Penguin. Huxtable, R. (2002). D(en)ying life: The sanctity of life doctrine in English law. Retfaerd, 25(3), 60–81.

http://www.retfaerd.org/gamle_pdf/2002/3/Retfaerd_98_2002_3_s60_81.pdf. Kahn, M. J., Lazarus, C. J., & Owens, D. P. (2003). Allowing patients to die: Practical, ethical, and religious

concerns. Journal of Clinical Oncology, 21(15), 3000–3002. Kassim, P. N., & Adeniyi, O. B. (2010). Withdrawing and withholding medical treatment: A comparative

study between the Malaysian, English and Islamic law. Medicine and Law, 29, 443–461. Keown, D. (2005). End of life: The Buddhist view. The Lancet, 366(9489), 952–955. Khan, F. (2002). Religious teaching and reflections on advance directive-religious values and legal

dilemmas in bioethics: An Islamic perspective. Fordham Urb. LJ, 30(1), 267–275. Kinsella, J., & Booth, M. (2007). Ethical framework for end of life decisions in intensive care in the UK.

Journal of National Institute on Public Health, 56(4), 387–392. Kuhse, H. (1981). Debate: Extraordinary means and the sanctity of life. Journal of Medical Ethics, 7(2),

74–82. doi:10.1136/jme.7.2.74. Loike, J., Gillick, M., Mayer, S., Prager, K., Simon, J. R., Steinberg, A., & Fischbach, R. L. (2010). The

critical role of religion: Caring for the dying patient from an Orthodox Jewish perspective. Journal of Palliative Medicine, 13(10), 1267–1271.

Majelis Kehormatan Etik Kedokteran Indonesia. (2001). Kode Etik Kedokteran Indonesia. Jakarta. http:// www.dikti.go.id/files/atur/sehat/Kode-Etik-Kedokteran.pdf.

Malaysian Medical Association. (2002). Code of medical ethics (MMA). Malaysia: Malaysian Medical Association.

Malik, M. (2012). Islamic and Catholic bioethics of pain medication: A response to mercy argument. Journal of Islam in Asia, 9(1), 213–227.

Markwell, H. (2005). End-of-life: A Catholic view. The Lancet, 366(9491), 1132–1135. Mazanec, P., & Tyler, M. K. (2003). Cultural considerations in end-of-life care. AJN, 103(3), 50–58. McLachlan, H. V. (2008). The ethics of killing and letting die: Active and passive euthanasia. Journal of

Did you find apk for android? You can find new Free Android Games and apps.