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The purpose of this paper is to explore the benefits of the internet of things (IoT) technology on geriatric telehealth.

An exploratory case study approach is used to understand the applicability of the internet of medical things in geriatric telehealth. Data was collected from several managers who analyzed rates of re-hospitalizations for patients using telehealth services compared to those not using telehealth services and observations of patient satisfaction rates with telehealth services.

Benefits from the use of IoT included significant reductions in re-hospitalization rates for older adults and patients became more engaged in maintaining their health and wellness goals while becoming more tech-savvy, empowered and satisfied with the telehealth experience.

The present manuscript is among the few reports on the benefits of IoT on geriatric health care.

In this article, I analyze constructions of and responses to vulnerability in the US government and a now-prominent evangelical aid organization, World Vision, during the 1950s and 1960s in Korea and Vietnam. World Vision was founded as the “development discourse,” Cold War rhetoric, and the neo-evangelical movement were all rising to prominence in the United States. World Vision’s early understandings of vulnerability resonated with Cold War and modernization theory rhetoric in certain ways; however, its approaches to remake vulnerable Asians were often distinct. World Vision evangelical Christians looked to private voluntary organizations and individual conversions in a free society to remake individuals and nations, notions not so different from neoliberal development approaches today. US foreign aid approaches were rooted in nation-building for centralized, planned government institutions and economies to modernize “traditional” people. This article examines the complex relationships between missionaries, evangelists, US foreign aid experts and the military in American constructions of vulnerable traditional Asians and interventions to modernize and Christianize them. In examining roots of faith-based development models through the case of World Vision and notions of vulnerability, historical threads and lineages emerge for understanding the relationship of religion and the state in modernizing projects, and faith-based and neoliberal development models.

This chapter aims to review evidence of the relationships between dog ownership, dog walking and overall walking and the factors associated with dog walking. It reviews the evidence using a social ecological framework. The chapter finds that dog ownership and dog walking are associated with higher levels of walking. A number of social ecological factors are associated with dog walking. Motivation and social support provided by the dog to walk and a sense of responsibility to walk the dog are associated with higher levels of dog walking. Positive social pressure from family, friends, dog owners and veterinarians is also associated with higher levels of dog walking. Built and policy environmental characteristics influence dog walking, including dog-specific factors such as access to local attractive public open space with dog-supportive features (off-leash, dog waste bags, trash cans, signage), pet-friendly destinations (cafes, transit, workplaces, accommodation) and local laws that support dog walking. Large-scale intervention studies are required to determine the effect of increased dog walking on overall walking levels. Experimental study designs, such as natural and quasi-experiments, are needed to provide stronger evidence for causal associations between the built and policy environments and dog walking. Given the potential of dog walking to increase population-levels of walking, urban, park and recreational planners need to design neighbourhood environments that are supportive of dog walking and other physical activity. Advocacy for dog walking policy-relevant initiatives are needed to support dog walking friendly environments. Health promotion practitioners should make dog walking a key strategy in social marketing campaigns.

Philosophers and political theorists have long warned of the “perils of dogmatism” for public discourse and identified intellectual humility as a necessary corrective. Sufficient intellectual humility encompasses at least four elements: openness to error, recognition of bias, recognition of intellectual parity in interlocutors, and avoidance of recourse to authority. Religions seem to present obstacles on all four fronts, particularly when actors embody more conservative renderings of a given religion’s repertoire. As such, a case involving different groups of religious exclusivists engaging one another on topics that directly interact their deepest faith commitments and political visions presents a useful test case for our theories of intellectual humility. This chapter considers conservative protestants engaging in public discourse with Muslims about whether or not Muslim and Christian understandings of “loving God” and “loving neighbor” have sufficient overlap to support political cooperation. The results of the dialogue effort were a mixture of controversy and cooperation. For evangelicals, the engagement produced sharp conflict and yet helped to shift the community’s plausibility structures, opening further the possibility of fruitful public discourse and strategic action in cooperation with Muslims. The analysis suggests a conceptualization of practical intellectual humility that emphasizes recognition of the other.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

Aim of the present monograph is the economic analysis of the role of MNEs regarding globalisation and digital economy and in parallel there is a reference and examination of some legal aspects concerning MNEs, cyberspace and e‐commerce as the means of expression of the digital economy. The whole effort of the author is focused on the examination of various aspects of MNEs and their impact upon globalisation and vice versa and how and if we are moving towards a global digital economy.

Atlantic Basin Refining, Inc. (ABR), a Virgin Islands company located on the island of St Croix, reached a tentative agreement with Hess and Petroleos de Venezuela SA to purchase the two companies’ joint venture, Hovensa, LLC in November 2014. Hovensa operated the large St Croix oil refinery that had been closed since 2012, but the deal required approval by the Virgin Islands Senate. Although reopening the large refinery would generate a significant boost to the local economy, past operating losses, and financial and legal issues associated with Hovensa, raised concerns about the feasibility of ABR’s proposal. The case is set in late 2014 as the government is working to ensure that the decision to allow ABR to purchase the refinery reflects the long-term interests of the Virgin Islands.

The case was researched using secondary data and all materials are available to the public. This was necessary due to the ongoing legal battle concerning the refinery’s sale. No disguises of people or entities were used. Frequently cited sources include government and court records, newspaper articles, and internet sources.

The case is most appropriate for undergraduate courses in management or finance where capital budgeting decisions are analyzed.

The case draws on literature related to capital budgeting and management.