The Research Paper: Final Draft

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General ResponsbilityResponsibility Comment by Carolyn Adams: This title doesn’t correspond with the paper

Beri Sunjo

GCUGrand Canyon University

BIO 317V

Dr. Michael Rothrock

06/06/2021

Introduction

For professionals who work with the elderly, seeing a patient who is suffering from a fatal disease is all too often. Despite being acquainted with the circumstance, the duty of caring for someone who is suffering and dying might feel daunting. Whether the practitioner has had a lengthy history with the patient or has just gotten engaged in the person's treatment, the obstacles and difficulties will be diverse, but may feel equally overwhelming. Most doctors in practice yesterday have little college qualifications in the psychology or phenomenology of unnecessary misery, andmisery and have had very little training in the care of patients who are nearing the end of their lives (Mondragón, 2020).

Typically, empiric encounter with death and suffering builds up during work, when options for mentorship, formal study, and serious reflection are limited. Nursing education continues to emphasize cures, life extension, and function restoration. While these are important aim of medicine, so is the alleviation of pain. Despite public support for "pretty much the entire care," clinical education still adheres to the Cartesian division of brain and body. Distress is often understood in the context of physical discomfort. But wWithin the realm of the physical, the philosophy and practice of coping with pain and other forms of bodily discomfort in the dying are glaringly lacking from textbooks and general clinical and nursing curriculum. For the individual to benefit optimum optimally and physicians to feel secure in the treatment they deliver, it is crucial that the response to a patient suffering in their death be accompanied by thorough preparation, just as it is with any key interaction in medicine (Mondragón, 2020). Comment by Carolyn Adams: The wording here is a bit confusing Comment by Carolyn Adams: Who are you quoting? Comment by Carolyn Adams: Missing quotations

Experiencing Philosophy

"It is undoubtedly a huge reward for anybody who has acquired an enthusiasm in the most significant, crucial, and realistic of all life problems—philosophy and religion—to be given the chance to use what he thinks in a manner to aid human beings in distress.... these issues are pressed upon us in medicine, as urgent as a gushing wound” (Mondragón, 2020).

In the common psychiatrist's practice, hardly a week goes by without one or more of the deepest questions in ontology and religion being discussed—not as a hypothetical conundrum, but as element of modern misery." While a complete analysis of the psychology of suffering is so far beyond the focus of this clinical investigation, it is vital to recognize that every church and ethnic group has an articulated perspective to the role of misery within the human mind. The philosophical position toward hardship seems personality and frequently goes unnoticed inside an individual’s personal ethnic culture and surrounding society. Suffering is thought to be completely negative and without value in contemporary, secular Western society (Mondragón, 2020). Comment by Carolyn Adams: Is this a quote? It is missing quotation marks somewhere

The most common human response to pain is either avoidance or relief. We portray ourselves as patients when we are in pain. The term "patient" comes from the Latin word "patients," which meaning "sufferer”. ." Traditional spiritual perspectives on suffering may be helpful. Suffering, according to the Buddhist perspective, is an inevitable element of human life. It's the "material" of life, and it's a component of nature. Discomfort caused by a person's connections to the world, according to Buddhists. Material things, bodily pleasures, professional triumphs and failings, love and hate connections, and, eventually, devotion to one's entire identity are among them. Suffering can only be overcome by breaking such attachments and obtaining a desireless state. For Buddhists, this is how emancipation and insight are defined. Even death may not be the end of suffering, for life moves in cycles of crucifixion and resurrection until enlightenment is attained (Mondragón, 2020). Comment by Carolyn Adams: This sentence is missing something. It doesn’t make sense.

Death, according to Buddhism, is the major organizing characteristic of a person's existence, and it must be meticulously readied for via meditation and the gradual waning of worldly impulses. Suffering is also considered as an unavoidable part of human existence in the Christian Religious worldview. There is hope for relief from pain not in this world, but in a beautiful hereafter. From a Christian view, the aim of human sorrow is to improve the conditions of others, not for one's own knowledge or purity (O’Connor, 2021).

Personhood is a state of being. If death is, at its core, a firsthand experience, it emerges that understanding the nature of pain amongst those dying requires an understanding of the individual. While people will always be identified by their distinctive personalities, there are certain aspects of the human experience that are global, or solving a given, and may be studied. In developing a "topology" of personality, Eric Cassell provided a useful paradigm for comprehending pain. [three] In this approach, personality is a dynamic lattice of self-dimensions or worlds. Each individual has a distinct physical dimension, a body that is both unique and has key characteristics with other people's bodies (O’Connor, 2021). Comment by Carolyn Adams: Confused by what you’re trying to say here Comment by Carolyn Adams: Comment by Carolyn Adams: I don’t see a reference for Eric Cassell

Furthermore, each person has a particular temperament as well as unique qualities, preferences, dislikes, habits, and oddities that add to their individuality. People live in time, with a history and a sense of the future, a. And people are sociable creatures by nature. Humans have the biggest drop of infantile reliance of any creature. It's unsurprising that a person's family is an important element of who they are, frequently at the center of their sense of self. Individual rights, or who a person perceives himself or herself to be, is sometimes heavily influenced by an individual’s personal cultural heritage, which is passed down throughout birth and childhood abuse. Friendships, colleagues, and colleagues all contribute to either aa person's identity in proportional to the relationship that exist with the other (O’Connor, 2021). Comment by Carolyn Adams: This is a confusing statement Comment by Carolyn Adams: redundant

People have views, moral ideals, and a sense of purpose (varying from political to philosophical). People do things as well, and they connect with whatever they have performed or want to accomplish. From "everyday tasks" and commonplace chores to routine job projects, civic dealings, and the normal connections of local communities, the active element of self-stretches back from the upper segment to the deepest evenly spaced core of the individual: from task to the most worthwhile of one's hopes and dreams and close relationships. “When taken as a whole, activities serve as the medium by which virtually all of the aspects of self are given form as well as texture” (O’Connor, 2021). Comment by Carolyn Adams: What are you trying to convey here? Comment by Carolyn Adams: A sentence should not start with a preposition. I’m having a hard time making sense of this whole paragraph

They are the vehicle via which a person's rich, individual makeup might emerge. Some aspects of citizenship are almost susceptible to scrutiny and might be affirmed in front of others. Professional pursuits, community endeavors, and political opinions, for example, all contribute to a person's public self. Other aspects of humanity are either naturally or purposefully inner. Almost everyone has ambitions, goals, memories, beliefs, and worries that they keep to themselves for fear of them seeming frivolous, inconsequential, or even offensive to others. It is not uncommon for close, long-term relationships that have a significant role in an individual's present or history to be kept hidden (O’Connor, 2021). Comment by Carolyn Adams: Who is “they”? Comment by Carolyn Adams: Again, this doesn’t make sense Comment by Carolyn Adams: Should this be in quotations?

They may emerge outside of marriages or because they question conventional sexuality standards or racial, cultural, or socioeconomic limits. People may also have ideas that appear too personal to them to be of interest or significance to others. There may be recollections of friends from one's childhood that nobody in one's present life knows about, recollections that have significance and purpose for the individual. Each of us possesses an unconscious domain, which is most visible in our dream experiences. Comment by Carolyn Adams: Who is “they”?

Life Examine

While a person's history is safeguarded from the effects of sickness, a wider perspective may be gained via life review. Previous errors and wrongdoings may be seen as part of a wider picture, and self-forgiveness may be extended. A happy ending to a life narrative, like a happy ending to a history of troubled relationships, sheds a favorable perspective on all that has gone before. A person may feel "enlarged" in this way, despite the fact that he or she is physically shrunk. This is something that geriatricians Lewis as well as Butler have reiterated: "The life review has a wide range of therapeutic applications” (Vanstone, 2020). Comment by Carolyn Adams: What is this referring to?

There is a chance to reassess and make meaning of one's whole life, both within its own circumstances and in contrast to other people's experiences. Identity may be changed and reexamined. There's an opportunity to work out past issues, make atonement, and rebuild friendships and family harmony." The practice of storytelling, as a kind of life review, has many beneficial impacts that should be promoted. An investigator with even minimal expertise (such as a qualified volunteer) may extract stories from either the person's character, which may be facilitated by leafing throughout a family picture album. Patients who want their tales documented in their own voices may be confident that their recordings will be loved by others, particularly their children, grandsons, and, maybe, those more to be born. Individuals who could no longer respond in traditional ways to your households and may experience a responsibility to others and might reclaim a feeling of real significance by preserving and transmitting their tales in this way (Vanstone, 2020). Comment by Carolyn Adams: Quotations here but there is not another quotation mark to begin or end the quote Comment by Carolyn Adams: I like this idea Comment by Carolyn Adams: Needs to be worded differently

A Model for Growth

In order toTo address this contradiction, it is important to repeat the terminal or pain management approach's most important tenet: dDying is an inevitable aspect of life. As a result, the length of time thought to as dying may be seen as a chapter in the organism's and family's lives. , Aamongst those modern psychological thinkers whose study forms the foundation of contemporary behavioral medicine, all acknowledged that “ progress“progress is a life-long process. There really is a propensity in today's society, which is mirrored in modern medicine, to presume that when a fatal diagnosis is given, good life has come to an end. In this view, a person is forced to wait for dying, with just a sliver of hope for some degree of comfort and the avoidance of becoming a burden to others (Vanstone, 2020). Comment by Carolyn Adams: This part is a little confusing Comment by Carolyn Adams: Unsure what you’re trying to convey here Comment by Carolyn Adams: Missing quotations somewhere

This approach contradicts the underlying principle of contemporary palliative care since it improperly devalues and isolates this last period of life from the rest of one's life. It's helpful to think of death as a stage in the human life cycle, similar to childhood, adolescence, maturity, and old age. While uniqueness exists until the end of life, typical obstacles, or developmental milestones, may be defined, as well as relevant task effort toward achieving these objectives (Mondragón, 2020). Comment by Carolyn Adams: May be helpful to describe which approach you are writing about Comment by Carolyn Adams: What objectives are you referring to?

From one publisher or therapist to the next, the particular markers and job tasks described will differ. The details are significantly less significant than the conceptual arena of public growth over the course of a lifetime. It's critical that a progressive strategy to dying isn't misinterpreted as establishing a set of criteria by which to assess an individual's existence. These broader landmarks are meant to act as diagnostic tools, allowing doctors to predict problems that patients may face and pain that may result. This framework allows you to see opportunities that could otherwise be overlooked due to the person's misery (misery (Mondragón, 2020). Comment by Carolyn Adams: What are you trying to convey here? Comment by Carolyn Adams: If this is a quotation, it needs quotation marks

The phrase "opportunity" was carefully selected to characterize in broad terms the situation of end-of-life care who are in a state of tolerable physical comfort. "A confluence of conditions conducive for the goal," according to the definition. The task performed represents a variety of ways in which people who are dying might gain a feeling of completeness, pleasure, and even mastery in walks of society that are personally important to them. The examples provided are designed to demonstrate the conceptualization, not to be comprehensive. The job labor entailed in the end of life is up to the individual to undertake or not perform as they see fit. As clinicians, we may explain possibilities, provide ideas, and, if the individual expresses interest, assist them in their own work. People may be gently helped to achieve a feeling of preparation as they usually did in this way (Vanstone, 2020). Comment by Carolyn Adams: Definition of what? Comment by Carolyn Adams: What examples are you referring to? Comment by Carolyn Adams: This may need to be re-worded. It is confusing to read.

The Transcendent and Meaning

As a person approaches death, the transcend dimension often takes on increased subjective significance, maybe because the individual's viewpoint is no longer impeded by the goals and requirements of a busy existence. The linked component of meaning, which is widespread and important to the essence of suffering, is also critical to pain resolution and the subjective sense of human progress. Every political and spiritual tradition has a means for giving significance to a person's feelings. Torture may come to be seen as a kind of self-sacrifice for the benefit others and or as a method of connecting to the transcendent world. The hospice data suggests that when pain becomes important to the individual, it becomes bearable - or even disappears (Vanstone, 2020). Comment by Carolyn Adams: This sentence is confusing Comment by Carolyn Adams: Missing quotation marks

Outsiders may see the context of sorrow as abstract, though for the dying patient, meaning is a physical thing that derives weight and form from organism's life experience. Victor Frankl's shares boundaries is based on the tremendous, healing value of meaning for humans. This style of counseling, which he developed, focuses on assisting people in finding meaning in their life experiences, even the most traumatic ones. As certain domains of self-fade away but others are intentionally abandoned, the citizenship of the dying human might be understood as progressively being less dense. Those aspects of one's selfoneself that just need one to "be" — such as one's history, sense of purpose, and transcendental world - eventually gain significance. There aAt end of life, a man's sense of self identity might become hazy. Personhood may stay emotionally intact even if an individual's sense of self becomes less complicated (Vanstone, 2020). Comment by Carolyn Adams: Again, this is confusing Comment by Carolyn Adams: No reference for Victor Frankl Comment by Carolyn Adams: The words in this sentence don’t make sense. I’m having difficulty figuring out what you are trying to convey Comment by Carolyn Adams: Missing quotations

Conclusion

As a result, dying well may be regarded as a perceptual experience of human progress, including a feeling of fresh (at times amplified) significance and a feeling of fullness, if not completeness, in life. Personal development is tough at any age, and a truthful death may be much more challenging. It almost certainly entails some level of pain. The key to living well - the sensation of developing while going - is for the individual and their family found the experience essential, worthwhile, and significant (Vanstone, 2020). Comment by Carolyn Adams: This sentence is a bit confusing Comment by Carolyn Adams: Again, I don’t understand what you’re trying to convey here

Caring for those who are passing is both complicated and straightforward. Although the specifics of treating atypical pain, intermittent intestinal blockage, fistulas, or pruritis might be complicated, the fundamental approach to caring for the dying patient remains simple. Therapy for persons who are dying seldom requires much more than attentive symptom control and consideration to the individuals personal and their family's fundamental psychological needs. Beyond symptom treatment, bereavement care and/or hospice interventions may assist the patient in achieving a feeling of fulfillment in personal and emotional aspects, developingdeveloping, or deepening a feeling of worthiness, and discovering their own deep characteristic of life purpose (O’Connor, 2021).

Most importantly, physicians may help the dead dying patient by just being there with them. We, like the dying individual, may not have solutions to existential issues about life and death. We may not have been able to eliminate all regrets or worries of the uncertainty. However, it is just notnot just our actions that are important. While patients try to find their own solutions, the clinical team's responsibility is to stay by the patient, offering precise physical treatment and emotional support (Mondragón, 2020). Comment by Carolyn Adams: Missing quotiations

Beri, I felt like you had an interesting topic on providing care for the dying patient. I had a difficult time making sense of most of the paper because the way things were worded made it difficult to read. I hope some of the edits I made can help you. Good luck to you in your future endeavors!

References

Mondragón, J. D., Salame-Khouri, L., Kraus-Weisman, A. S., & De Deyn, P. P. (2020). Bioethical implications of end-of-life decision-making in patients with dementia: a tale of two societies. Monash bioethics review, 38(1), 49-67.

O’Connor, M. (2021). Reflecting on suffering at the end-of-life. Comment by Carolyn Adams: Incorrect format

Vanstone, M., Sadik, M., Smith, O., Neville, T. H., LeBlanc, A., Boyle, A., ... & Cook, D. J. (2020). Building organizational compassion among teams delivering end-of-life care in the intensive care unit: The 3 Wishes Project. Palliative Medicine, 34(9), 1263-1273.