Data Mapping and Final DMGP

Create a data map that depicts enterprise architecture, data integration, and use of multiple data sources. Write a final data management and governance plan (4-5 pages) that enables a health care organization to manage and govern its data, along with a 1-page executive summary.Data mapping processes are vital for health care organizations to do all of the following:
Determine organizational data needs.
Identify how data interacts within multiple sources.
Maintain data integrity.
Data maps are a road map to data collection, retrieval, and storage. They support data quality, integration, strategy, process improvement for patient outcomes, and business intelligence practices. Business intelligence, the practice that uses tools to analyze data for reporting, begins by identifying data sources. Ultimately, good business intelligence depends on good data and clearly defined mechanisms that spell out how data from one system maps to another. Working with multiple data sources or systems is often challenging for health care organizations. IT departments in the health care industry are responsible for making sure an infrastructure is in place to support multi-source integration and systems communications. As you are the Privacy and Security Manager for Independence Medical Center, your boss, the CIO, has asked you to construct a data map for the organization. This data map needs to take into account relevant data management and governance best practices for data retrieval and storage. After creating your data map, you will also compile a final data management and governance plan (DMGP), including a one-page executive summary.

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Dispassionate authenticity, the hypothesis of reality which was created by Plato. It expresses that the unmistakable universe of things is a presentation, like shadows on the divider. While the unmistakable universe of points of interest is incredible, the Theory of Forms involve the imperceptible yet obvious reality and are genuine. Plato thought about that the brain is the one thing that can get to the ageless truth of facts, the domain of the Forms throwing the unmistakable world. The acclaimed purposeful anecdote of the cavern, Plato recommends that people just realize this present reality as shadows of the genuine articles they see associating on a divider.

Plato’s character Socrates recommends that information isn’t discernment in such a case that “seeing” is comparable to “knowing,” at that point when one doesn’t see a thing, he never again has the information on what he sees. Observation on this view can be characterized as a moment “marvel” in which sense organs participate in cooperations with outer articles through the demonstration of seeing. Outer items animate real faculties through such collaboration from which a kind of observation – shading, taste, smell, or contact – is experienced. At the point when the demonstration of seeing stops to happen, Plato guarantees that on the view that information is discernment, we never again access the information on the apparent articles.

Taking everything into account, Plato sees discernment and conceptualization of observation as discrete ideas. He unequivocally recognizes the hole between the exact instant of discernment and the resulting procedure of observation in which tactile improvements are associated with tangible classes. What’s more, creatures that are unequipped for thinking are likewise brought into the world with detectable quality simply like a man. On the off chance that a man and a creature were to have a similar ability to see in their newborn child organize, discernment can be characterized as something without thinking. Along these lines Plato’s perspective on discernment is at last non-conceptualist – one that thinks about observation as negligible tactile consciousness of outer improvements in illustrative substance without ensuing conceptualization of the sensation. As per Plato, observation and conceptualization of recognition are two separate ideas living in various domains, constrained by various elements.

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As indicated by George E. Moore, moral cases all worry human lead while philosophical morals at last worries about information on what “great” is. Moore likewise accepts philosophical morals should worry about what is acceptable instrumentally, or great as a methods as opposed to great as an end, as a property. As per Moore, what is characteristically acceptable, or the property of “goodness” isn’t an analyzable property. For Moore, what “great” is, or “goodness”, as an individual property, is “unanalyzable”, or, undefinable. Along these lines, any case which gives a meaning of “goodness” is ascribing goodness to an option that is, as opposed to recognizing what goodness itself, as a property, is. Moore blames the individuals who make this blunder for submitting the “naturalistic misrepresentation”. He accepts that ethical naturalists — savants who keep up that ethical properties exist and can be impartially examined, through science and sciences — are basically answerable for this error. Moore thought thinkers submitted the naturalistic error when endeavoring to characterize “great” by moving from one case that a thing is “acceptable” to the case that “great” is that thing. Moore figured one couldn’t recognize “great” with a thing one accepts is “acceptable”.

So as to test and decide if an endeavor at characterizing “great” is right and not a hid task is the thing that Moore called the “open inquiry contention.” Moore suggested that in the event that “integrity” is a characteristic property, at that point there is some right clarification of which normal property it is. For instance, possibly “goodness” is a similar property as “enjoyableness”, or a similar property as being “alluring”. Further, a right property must be recognized to fill in a personality explanation of the structure “goodness = __________”, or, “what is acceptable is _________”.

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