Finding Your Research Articles

3 steps to finding your perfect job

3 steps to finding your perfect job

Book Review: Finding Your Way in Qualitative Research

Extracted from text ... 509 Title: Finding your way in qualitative research Authors: E. Henning, W. van Rensburg and B. Smit Year: 2004 Publisher: Van Schaik ISBN: 0-627-02545-5 (paperback, 179 pages) 'It's like trying to navigate a dangerous, and mainly uncharted raging river, full of hidden currents and submerged rocks, only no-one will give you a boat that doesn't leak.' This quote, taken from the diary of a postgraduate student attempting to conduct qualitative research for the first time, succinctly and trenchantly summarises the frustration and confusion often faced by 'novice' qualitative researchers. Whilst the use of qualitative methods in conducting research within ..

A polytheistic conception of the sciences and the virtues of deep variety.

“Can we actually ‘know’ the universe? My God, it is hard enough finding your way around in Chinatown” is a line from one of Woody Allen’s books. The line seems appropriate on this occasion, and not only because we are meeting in Manhattan. I think there are many problems with the gospel of “consilience.” I have doubts about its “unification metaphysics” (material determination, all the way down) and its “unified learning” pedagogy (with its emphasis on one particular, even peculiar, “natural science” conception of knowledge).1 And I confess that I am quite dubious of attempts to spread the word of “science” or promote the quest for knowledge in the human sciences under its name. Members of the faith of consilience believe that we are now (for the first time, or finally—or is it once again?) on the threshold of (as T.S. Eliot put it, skeptically summarizing the creed) “rolling the universe up into a ball” (quoted in Converse2). Perhaps that is why I experienced the written version of Professor E.O. Wilson’s keynote address for this gathering on “The Unity of Knowledge: The Convergence of Natural and Human Science” as a kind of “good news” monotheistic sermon. In effect Professor Wilson invited us to return to an old-time state of pre-Kuhnian, preWittgensteinian, pre-Quinean, pre-Rortyean innocence (see Kuhn,3 Quine,4,5 Rorty,6 Wittgenstein7,8). Listening to last night’s homily on the nature of human understanding and intellectual curiosity, one might never have imagined that the Enlightenment idealization of the sufficient conditions for producing knowledge (“an innocent eye” plus a logic machine) has pretty much been dismantled (or at least seriously critiqued) over the past 200 years. One might never have thought to doubt the speaker’s conviction that unification and convergence of belief are the criteria of maturity in scholarly disciplines. Where T.S. Eliot was skeptical, Professor Wilson remains pious. There are other skeptics. Clifford Geertz is a cultural anthropologist who specializes in the interpretation of behavior and who describes his intellectual aim as “ferreting out the singularities of other peoples’ ways-of-life.”9 (p. xi) As a psychological anthropologist and cultural psychologist, I have that as my goal as well. Professor Geertz writes about the field of psychology (which was once known as the science of the soul, is now called the science of the mind, and is scripted to become the science of the body in Professor Wilson’s augury for the future) as fol-

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The first step to finding your first job

The first step to finding your first job

Internet Basics for Biologists

With the explosion of sequence and structural information available to researchers, the field of bioinformatics is playing an increasingly large role in the study of fundamental biomedical problems. This information is generally available through the Internet and access to the World Wide Web. This unit provides an introduction to the internet-how it is organized, how you connect to it, using email and file transfer protocols, and finding your way around the Web.

Reflections on Field Experience

Mr. Manafo provides 10 guidelines for preservice teachers who yearn for success in their field placements. Hello Future Teachers, While you are on your well-deserved break from classes and field placements, I thought I would take the opportunity to pull together some of my thoughts on field experience and pass them on to you. First, congratulations for getting off to a good start in your school. Almost without exception, your cooperating teachers are pleased with your performance over the past two weeks. In fact, most of them are positively glowing in their accounts of how well you are doing. Of course, that puts a certain pressure on you to continue at the same high level, but I am confident you can do this. Here are my thoughts: 1. As the weeks go by, resist the temptation to fall into comfortable modes in the classroom. Obviously, there are some things you enjoy doing more than others. However, field experience is as much a time to experiment as it is to practice and repeat typical behaviors. Yes, we all must correct papers - and, in fact, one can become a whiz with a red pen. But how about taking that student aside who just doesn't seem to get it and offering some creative insight? Your red pen will last that much longer. 2. Part of the process of experimentation is finding your as a teacher. Voice, in this context, is more than simply how you choose to modulate the sounds that come out of your mouth. It also has to do with how you choose to address the students, the rapport you establish with them, your body language, how you give positive reinforcement, and the ways you interact with other teachers and with parents. If you haven't a clue as to what your teacher voice is yet, don't despair. It can be developed with practice. Remember that smiles can work wonders and that, when you talk with youngsters or adults, you should look them squarely in the eyes. 3. I believe that observation is an art. We tend to think of observing as a passive activity in which one simply watches what is going on at a given time and place. But as many of you (especially those working with young children) have found out, just sitting around watching what goes on in the classroom can be next to impossible - especially if your cooperating is a progressive educator who believes in the value of hands-on experiences. You need to remind yourself to observe while in action. Are you aware of what other activities are going on in the class in addition to the one you are engaged in? Have you learned all the students' names yet? Are you keeping one eye on your cooperating to see how he or she is handling activities? You can learn to observe on the fly. Practice! It sure beats operating in a state of inattention. 4. I think having an outgoing, winning personality is a positive thing for a teacher. However, teachers come in as many personality types as do professionals in any other line of work. Just because you see yourself as tending toward the introspective, the quiet, or even the shy doesn't mean you can't become a first-rate teacher. Yes, you may have to work a little harder to develop your voice, but remember that young people need to associate with and learn from many different types of adults. Not everyone (in fact, hardly anyone) can be Mr. …

The Harvard Business School Guide for Finding Your Next Job

The Harvard Business School Guide for Finding Your Next Job

Preceptorship package: finding your way in a new specialty

Preceptorship package: finding your way in a new specialty

Surrendering to Motherhood-Losing Your Mind, Finding Your Soul

Surrendering to Motherhood-Losing Your Mind, Finding Your Soul

Road to Rapture: Thomas Merton's Itinerarium Mentis in Deum

ROAD TO RAPTURE: THOMAS MERTON'S ITINERARIUM MENTIS IN DEUM INTRODUCTION The presence and patronage of St. Bonaventure in the life of Thomas Merton may be as profound as it seems subtle. Yet the Seraphic Doctor holds a key to locating Merton in the rich panorama of Franciscan spirituality, and the Itinerarium mirrors the route of Merton's soul's journey into God. Of the several ways Merton's soul was influenced by the Franciscan tradition, this one in particular invites closer attention, namely the impression made by Bonaventure and his guide to the contemplative ascent, and the dramatic affect it would have on Merton's own mystical path. The encounter between one of the most celebrated spiritual seekers of our time and one of the great spiritual directors of all time is an interesting perspective from which to consider Merton's "Franciscanism", for as we shall see, the engagement would orient the itinerant profoundly and perduringly. Although Merton was selective and experimental with Bonaventure's map, it nevertheless inspired and encouraged him to set out on the mystical quest and find his own road to rapture. The Itinerarium mentis in Deum is a comprehensive scheme which sets before the spiritual seeker a vast terrain of variegated landscapes for traversal into God, and a design of the journey itself in various stages and phases. Bonaventure's masterplan is elegantly proposed, a veritable summa of Christian spirituality and the work of a highly developed and well rehearsed systamatician. The infrastructure upon which his spiritual roadways are constructed include a vivid and pervasive understanding of the Trinity buttressed by a coherent neo-Platonic metaphysics. Upon this theological foundation, Bonaventure delineates multiple and successive routes which lead toward the junction of communion with God at the summit of the metaphorical mountain of ecstasy. A six-winged seraph, emblem of Franciscan transformation, is the pilgrim's guide in the labor of ascent and discloser of the six dimensions of the journey which Bonaventure envisions and articulates in the theo281 Franciscan Studies, 55 (1998) 282KATHLEEN DEIGNAN, CND poetics of his rich medieval sensibility. In a highly defined and deliberate order of stages of ascent evocative of Platonic patterns and Dionysian designs for spiritual progress, Bonaventure executes a comprehensive typology of essentially Christian routes into God. Indeed, the Itinerarium mentis in Deum proposes not one journey, but several, depending on the temperament, qualifications, locations, and intentions of the journeymakers as they seek a road to rapture. "FIND YOUR OWN ROAD" Thomas Merton was one such journeyman who set out in his early years of conversion to find his own road to rapture with Bonaventure's itinerary in hand. At times he rambles randomly through landscapes Bonaventure painstakingly delineates, at others he is sure-footed as he explores aspects of the way with remarkable traction. How does this twentieth-century itinerant, lacking the cogent metaphysical, systematizing impulse, and qualifications of Bonaventure, find his way into the sacred geography to which the Itinerarium points? These curiosities inspire this reflection on the Bonaventuran features of Merton's Franciscanism and focus it on those elements of Bonaventure's Itinerarium which Merton pursues in his own forays into the realm of God. Though he did not traverse the whole scope of Bonaventure's mystical terrain, still Merton seemed to travel far toward certain frontiers described in the Itinerarium, and found his own way to speak of them. The search for a road, a pathway to God, was ever Merton's quest, as sensed in the prayer that would eventually whisper itself in his Thoughls in Solitude: My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end...But I believe that the desire to please you does in fact please you...I hope I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road.1 Merton's desire for that right road into God was the passport qualifying him for the sacred expedition, for as the great orienteer Bonaventure charged: "In order to embark on this journey, make 'Thomas...

Book Review & Note: Change Happens: Finding Your Way through Life's Transitions

Book Review & Note: Change Happens: Finding Your Way through Life's Transitions

Notes on Miami

CRAP, Sergeant Hoke Moseley told his partner, is the acronym for finding your way around Miami. ... [T]here was no need to explain that C stood for courts, R for roads, A for avenues, and P for places. It didn't always hold true that courts, roads, avenues, and places all ran north and south. Sometimes they looped in semicircles and wild arabesques, especially the roads. -Charles Willeford, New Hope for the Dead

Peripheral vascular assessment: finding your way through arteries and veins.

Vascular disease is a widespread health problem. Despite the advent of new, noninvasive and invasive testing methods, a thorough health history and physical examination remain the primary means of diagnosis. In this article, the author discusses vascular assessment of acute and critically ill patients, including inspection, palpation, and auscultation. Specific assessments for arterial disease and venous disease are discussed. A thorough vascular assessment aids in the planning and implementation of care and evaluation of response to treatment for these patients.

Do-it-yourself direct marketing: secrets for small business

What is Direct Marketing? Constructing Your Strategy Finding Your Market, Selecting Media Buying, Creating and Using Lists for Fun and Profit List-Related Media Tracking and Testing Creative Persuasion Create Your Headline and Start Writing Selling Your Format Building Urgency, Heading Regulations The Power of Letters Designing Direct Marketing Campaigns and Cases Business-to-Business Direct Marketing Doing Business with the Postal Service Production Customer Service.

Finding Your fold

Journal Article Finding Your fold Get access Mark B. Swindells Mark B. Swindells Protein Enginerring Research Institute6-2-3 Furuedai Swiza Osaka 525 Japan Search for other works by this author on: Oxford Academic PubMed Google Scholar Protein Engineering, Design and Selection, Volume 7, Issue 1, January 1994, Pages 1–3, https://doi.org/10.1093/protein/7.1.1 Published: 01 January 1994

In the Field: Readings on the Field Research Experience.

Gaining trust Jelly's place exploring the cocaine culture building relationships a field experience in retrospect getting in relations of the road maintaining objectivity doing research in Cornerville So what do you want from us here? prostitution, drug use and AIDS on studying South Chicago the observer's role researching peasants and drug producers the sociologist as voyeur the fieldworker and the surgeon epilogue finding your spot.

Contributing Editor's Feature

“How should we think about entrepreneurship education?” What kinds of courses and, possibly, programs should be developed at different kinds of educational institutions? These questions have been debated, sometimes hotly, during the 1980s. Of course, the debate on these questions is far from over. Gerhard Plaschka and Harold Welsch continue the dialogue as we enter the 1990s. Their contribution is significant. It involves nothing less than the construction of a road map for finding your way through the myriad course and program options that now confront teachers of entrepreneurship. Plaschka and Welsch start their paper with an excellent history of entrepreneurial education, supplemented by an extensive bibliography, examples of early programs, lists of key research publications and the 20 plus professional and authority-based organizations that impact the field. New teachers to the field will find this background particularly useful. Both old and new professors should find the conceptual part of the paper insightful and useful. Here the authors present two simple yet elegant frameworks for teachers to determine the general kinds of courses/programs they'd like to develop for their specific institutional environments. I should add these aren't conceptual approaches that the authors just invented out of thin air. Actually, they are heuristics grounded in a decade or more of experience realized by many professors. The authors have built upon the past … not ignored it … as they look to the future.

Cyborgs at Large: Interview with Donna Haraway

Andrew Ross: Many people from different audiences and disciplines came to your work through A Manifesto for which has become a cult text since its appearance in Socialist Review in 1985. For those readers, who include ourselves, the recent publication of Primate Visions and the forthcoming Simians, Cyborgs, and Women provides the opportunity to see how your work as a historian of science was always more or less directly concerned with many of the questions about nature, culture and technology that you gave an especially inspirational spin to in the Cyborg Manifesto. So we'd like to begin with a more general discussion of your radical critiques of the institutions of science. Although you often now speak of having been a historian of science, almost in the past tense, as it were, it's also clear that you have many more than vestigial loyalties to the goals of scientific rationality among which being the need, as you put it, in a phrase that goes out of its way to flirt with empiricism, the need for a no-nonsense commitment to faithful accounts of reality. Surely there is more involved here than a lingering devotion to the ideals of your professional training? Donna Haraway: You've got your finger right on the heart of the anxiety some of the anxiety and some of the pleasure in the kind of political writing that I'm trying to do. It seems to me that the practices of the sciences the sciences as cultural production force one to accept two simultaneous, apparently incompatible truths. One is the historical contingency of what counts as nature for us: the thoroughgoing artifactuality of a scientific object of knowledge, that which makes it inescapably and radically contingent. You peel away all the layers of the onion and there's nothing in the center. And simultaneously, scientific discourses, without ever ceasing to be radically and historically specific, do still make claims on you, ethically, physically. The objects of these discourses, the discourses themselves, have a kind of materiality; they have a sort of reality to them that is inescapable. No scientific account escapes being story-laden, but it is equally true that stories are not all equal here. Radical relativism just won't do as a way of finding your way across and through these terrains. There are political consequences to scientific accounts of the world, and I remain, in some ways, an old-fashioned Russian nihilist. My heroes are

Engaging Students with Gaps: The Whale and the Cigar

Watching Arthur Miller and Dustin Hoffman talk with the movie director, the producer, and others about Hoffman's portrayal of Willie Loman in Death of a Salesman catches the interest of most senior-high-school students. If Dustin Hoffman is not Michael Jackson, he is still to contemporary students enough of a culture hero to capture their attention in this PBS documentary. Analysis of the documentary naturally leads to interest in the production itself and on to the text of the play and perhaps to another text, as well as the Frederic March film version. Questions abound at each step of the way: Why did Hoffman want to play the role of someone so much older? How did he take Miller's text and turn Willie Loman into a believable character? Is Willie a believable character? Why would anybody want to play Willie? How would you play Willie if you had to? Would you want to? How would your Willie feel about Linda, about Biff, about Happy? Does the suicide seem inevitable? What makes the relationship between Willie and his sons seem so bad? Would finding your father with another woman make you that upset? Would such a situation be dated? Students come back to the initial questions: Why did Dustin Hoffman want to play Willie Loman? What is there about Willie's tragedy that might have appealed to Hoffman? What is there about that tragedy that makes you feel as you do about the characters?