Relevant bibliographies by topics / Existential suffering and existential care

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Existential suffering and existential care'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Existential suffering and existential care"

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Wong, Paul T. P., and Timothy T. F. Yu. "Existential Suffering in Palliative Care: An Existential Positive Psychology Perspective." Medicina 57, no. 9 (September 1, 2021): 924. http://dx.doi.org/10.3390/medicina57090924.

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The COVID-19 pandemic has exposed the inadequacies of the current healthcare system and needs a paradigm change to one that is holistic and community based, illustrated by the healing wheel. The present paper proposes that existential positive psychology (PP 2.0) represents a promising approach to meet the rising needs in palliative care. This framework has a twofold emphasis on (a) how to transcend and transform suffering as the foundation for wellbeing and (b) how to cultivate our spiritual and existential capabilities to achieve personal growth and flourishing. We propose that these objectives can be achieved simultaneously through dialectical palliative counselling, as illustrated by Wong’s integrative meaning therapy and the Conceptual Model of CALM Therapy in palliative care. We then outline the treatment objectives and the intervention strategies of IMT in providing palliative counselling for palliative care and hospice patients. Based on our review of recent literature, as well as our own research and practice, we discover that existential suffering in general and at the last stage of life in particular is indeed the foundation for healing and wellbeing as hypothesized by PP 2.0. We can also conclude that best palliative care is holistic—in addition to cultivating the inner spiritual resources of patients, it needs to be supported by the family, staff, and community, as symbolized by the healing wheel.
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Ewalds-Kvist, Béatrice, and Kim Lützén. "Miss B Pursues Death and Miss P Life in the Light of V. E. Frankl's Existential Analysis/Logotherapy." OMEGA - Journal of Death and Dying 71, no. 2 (March 10, 2015): 169–97. http://dx.doi.org/10.1177/0030222815570599.

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Ms B's in United Kingdom and Ms P's in Finland choices in life when dealing with acute ventilator-assisted tetraplegia were analyzed by means of Viktor E. Frankl's existential analysis/logotherapy. The freedom of will to existential meaning and to worth in one's suffering realizes in the attitudinal change the person chooses or is forced to adopt when subject to severe circumstances. Life becomes existentially meaningful relative to inescapable suffering by the completion of three values: creative, experiential, and attitudinal values. If the search for meaning on these paths is frustrated or obstructed, a person's will to meaning transforms into existential frustration along with an existential vacuum and feelings of despair emerge and harm the person's will to survive. However, a person's frustrated meaning in life, when subject to unavoidable severe conditions, can be averted and redirected by applying the basic tenets in an existential analytic/logotherapeutic approach to the extreme situation.
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Amonoo, Hermioni L., Jennifer H. Harris, William S. Murphy, Janet L. Abrahm, and John R. Peteet. "The Physician’s Role in Responding to Existential Suffering: What Does It Mean to Comfort Always?" Journal of Palliative Care 35, no. 1 (April 10, 2019): 8–12. http://dx.doi.org/10.1177/0825859719839332.

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Existential suffering is commonly experienced by patients with serious medical illnesses despite the advances in the treatment of physical and psychological symptoms that often accompany incurable diseases. Palliative care (PC) clinicians wishing to help these patients are faced with many barriers including the inability to identify existential suffering, lack of training in how to address it, and time constraints. Although mental health and spiritual care providers play an instrumental role in addressing the existential needs of patients, PC clinicians are uniquely positioned to coordinate the necessary resources for addressing existential suffering in their patients. With this article, we present a case of a patient in existential distress and a framework to equip PC clinicians to assess and address existential suffering.
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Wilson, Keith G., Harvey Max Chochinov, Christine J. McPherson, Katerine LeMay, Pierre Allard, Srini Chary, Pierre R. Gagnon, et al. "Suffering With Advanced Cancer." Journal of Clinical Oncology 25, no. 13 (May 1, 2007): 1691–97. http://dx.doi.org/10.1200/jco.2006.08.6801.

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Purpose The alleviation of suffering is a central goal of palliative care, but little research has addressed the construct of suffering as a global experience of the whole person. We inquired into the sense of suffering among patients with advanced cancer to investigate its causes and correlates. Patients and Methods Semistructured interviews were administered to 381 patients. The interviews inquired about physical symptoms, social concerns, psychological problems, and existential issues. We also asked, “In an overall, general sense, do you feel that you are suffering?” Results Almost half (49.3%) of respondents did not consider themselves to be suffering, and 24.9% felt that they suffered only mildly. However, 98 participants (25.7%) were suffering at a moderate-to-extreme level. The latter participants were more likely to experience significant distress on 20 of the 21 items addressing symptoms and concerns; the highest correlations were with general malaise (rho [ρ]= 0.56), weakness (ρ = 0.42), pain (ρ = 0.40), and depression (ρ = .39). In regression analyses, physical symptoms, psychological distress, and existential concerns, but not social issues, contributed to the prediction of suffering. In qualitative narratives, physical problems accounted for approximately half (49.5%) of patient reports of suffering, with psychological, existential, and social concerns accounting for 14.0%, 17.7%, and 18.8%, respectively. Conclusion Many patients with advanced cancer do not consider themselves to be suffering. For those who do, suffering is a multidimensional experience related most strongly to physical symptoms, but with contributions from psychological distress, existential concerns, and social-relational worries.
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Applebaum, Allison J., Maria Kryza-Lacombe, Justin Buthorn, Antonio DeRosa, Geoff Corner, and Eli L. Diamond. "Existential distress among caregivers of patients with brain tumors: a review of the literature." Neuro-Oncology Practice 3, no. 4 (December 8, 2015): 232–44. http://dx.doi.org/10.1093/nop/npv060.

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Abstract Background Attention to existential needs is a component of comprehensive oncologic care, and understanding these needs among informal caregivers of patients with brain tumors is necessary to provide them with comprehensive psychosocial care. The purpose of this systematic review was to synthesize the literature on existential distress experienced by these informal caregivers to inform the development of psychotherapeutic interventions for this population. Methods A systematic review was conducted using electronic medical databases. Studies that examined any element of existential distress among informal caregivers of patients with brain tumors were included. A final sample of 35 articles was reviewed. Results Six existential themes emerged: identity; isolation; responsibility and guilt; death anxiety; deriving meaning and personal growth; and spirituality and religion. The unique existential experience of parenting a patient with a brain tumor also emerged. Existential distress in all areas was identified as experienced early in the cancer trajectory and as a critical, unmet need. Conclusions Existential distress is well documented among informal caregivers of patients with brain tumors and is a significant driving force of burden. Awareness and acknowledgement of this distress, as well as interventions to ameliorate this suffering, are needed. More candid communication between health care providers and caregivers about brain tumor prognosis and caregivers' existential distress may improve their psychosocial outcomes.
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October, Tessie W. "Is All Suffering Equal or Is It Time to Address Existential Suffering?*." Pediatric Critical Care Medicine 19, no. 3 (March 2018): 275–76. http://dx.doi.org/10.1097/pcc.0000000000001447.

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Ciancio, Allysa L., Raza M. Mirza, Amy A. Ciancio, and Christopher A. Klinger. "The Use of Palliative Sedation to Treat Existential Suffering: A Scoping Review on Practices, Ethical Considerations, and Guidelines." Journal of Palliative Care 35, no. 1 (February 13, 2019): 13–20. http://dx.doi.org/10.1177/0825859719827585.

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Context: Though palliative sedation has been recognized as an acceptable practice in Canada for many years now, there is a lack of clinical research and guidelines pertaining to its use as a treatment of existential refractory symptoms in the terminally ill. Objectives: This scoping review aimed to survey the literature surrounding palliative sedation and existential suffering and to inform research, policy, and practice. Methods: To address the main research question: Is palliative sedation an acceptable intervention to treat existential refractory symptoms in adults aged 65 and older? a scoping review following Arksey and O’Malley’s framework was performed, spanning electronic databases of the peer reviewed and grey literature. Articles were screened for inclusion, and a thematic content analysis allowed for a summary of key findings. Results: Out of 427 search results, 71 full text articles were obtained, 20 of which were included. Out of these articles, four themes were identified as key findings. These included: (1) Ethical considerations; (2) The role of the health care provider; looking specifically at the impact on nurses; (3) The need for multidisciplinary care teams; and (4) Existential suffering’s connection to religiosity and spirituality. Conclusion: Palliative sedation to treat existential refractory symptoms was labelled a controversial practice. A shortage of evidence-based resources limits the current literature’s ability to inform policy and clinical practice. There is a need for both qualitative and quantitative multi-center research so health care professionals and regional-level institutions have firm roots to establish proper policy and practice.
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Fay, Zara, and Colm OBoyle. "How specialist palliative care nurses identify patients with existential distress and manage their needs." International Journal of Palliative Nursing 25, no. 5 (May 2, 2019): 233–43. http://dx.doi.org/10.12968/ijpn.2019.25.5.233.

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Background: Existential distress is a term used when patients who are coming towards the end of their lives exhibit profound suffering, related particularly to their thoughts on life and existence. The clinical expression of this phenomenon has not been widely researched, and so specialist palliative care nurses were asked how they identify and manage this patient cohort. Aims: To explore how palliative-care nurses identify patients with existential distress and manage their needs. Methods: A qualitative descriptive design with thematic content analysis of transcribed interviews. Findings: Behavioural changes, agitation, social withdrawal and communication difficulties are identified as indicators of possible existential distress. Susceptible patient groups are identified. Nurses acknowledged that caring for patients with existential distress can be emotionally demanding. Being present and building relationships with patients are identified as enabling meaning-making. Sedation for refractory distress is seen as a last resort. Conclusion: Early identification of existential distress by carers could enable timely intervention (counselling, psychotherapy and or spiritual guidance) to improve the patients' quality of life in the terminal phase of their illness and avoid intractable or refractory existential distress that may necessitate palliative sedation.
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MURATA, HISAYUKI, and TATSUYA MORITA. "Conceptualization of psycho-existential suffering by the Japanese Task Force: The first step of a nationwide project." Palliative and Supportive Care 4, no. 3 (September 2006): 279–85. http://dx.doi.org/10.1017/s1478951506060354.

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Background and purpose:Although the relief of psycho-existential or spiritual suffering is one of the most important roles of palliative care clinicians, lack of an accepted conceptual framework leads to considerable confusion in research in this field. The primary aim of this article is to illustrate the process of developing a conceptual framework by the Japanese Task Force as the initial step of a nationwide project.Methods:We used consensus-building methods with 26 panel members and 100 multidisciplinary peer reviewers. The panel consisted of six palliative care physicians, six psychiatrists, five nursing experts, four social workers or psychologists, two philosophers, a pastoral care worker, a sociologist, and an occupational therapist. Through 2 days of face-to-face discussion and follow-up discussion by e-mail, we reached a consensus.Results:The group agreed to adopt a conceptual framework as the starting point of this study, by combining the empirical model from multicenter observations, a theoretical hypothesis, and good death studies in Japan. We defined “psycho-existential suffering” as “pain caused by extinction of the being and the meaning of the self.” We assumed that psycho-existential suffering is caused by the loss of essential components that compose the being and the meaning of human beings: loss of relationships (with others), loss of autonomy (independence, control over future, continuity of self), and loss of temporality (the future). Sense of meaning and peace of mind can be interpreted as an outcome of the psycho-existential state and thus the general end points of our interventions. This model extracted seven categories to be intensively studied in the future: relationship, control, continuity of self, burden to others, generativity, death anxiety, and hope.Conclusions:A Japanese nationwide multidisciplinary group agreed on a conceptual framework to facilitate research in psycho-existential suffering in terminally ill cancer patients. This model will be revised according to continuing qualitative studies, surveys, and intervention trials.
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Boston, Patricia, Anne Bruce, and Rita Schreiber. "Existential Suffering in the Palliative Care Setting: An Integrated Literature Review." Journal of Pain and Symptom Management 41, no. 3 (March 2011): 604–18. http://dx.doi.org/10.1016/j.jpainsymman.2010.05.010.

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Dissertations / Theses on the topic "Existential suffering and existential care"

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Granström, Frida. "Att separeras från livet : Patienters upplevelser av existentiellt lidande i palliativt skede - En litteraturstudie." Thesis, Högskolan Väst, Avd för vårdvetenskap på grundnivå, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hv:diva-7295.

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Background: Living with an incurable disease means facing existential challenges that the person must relate to. Being in a palliative phase also means that the person undergoes a lot of changes which often causes suffering. Suffering in palliative care is seen as multidimensional, something that affects the whole person, which is why a holistic view is a central part of palliative care. Aim: The aim of this literature study was to describe patient's experiences of existential suffering in the palliative phase. Method: A literature study based on ten qualitative articles. Results: Four main themes were found; experiences of a changed life-situation, experiences of loneliness, experiences of meaningless and experiences of loss. Conclusion: The study shows, from an existential point of view that coping and handling with an imminent death is complex and difficult in several ways. Patients in palliative care are a vulnerable patient group whose existential suffering may be enhanced by the way health professionals provide care. The study also shows a need for further research in this area aiming to support health care professionals to alleviate existential suffering.
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Josefsson, Josefine, and Anna Johansson. "Hur sjuksköterskan kan lindra det existentiella lidandet hos patienter inom palliativ vård : En litteraturbaserad studie grundad på analys av kvalitativ forskning." Thesis, Högskolan Väst, Avd för vårdvetenskap på grundnivå, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hv:diva-7354.

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Background: When a patient suffer from a disease and is in need of palliative care, it is normal to have existential questions and thoughts. For some patients these questions can be painful and the nurse need to have knowledge about dealing with these kind of questions and thoughts to be able to relieve and/or prevent this kind of suffering. Aim: The aim was to describe how the nurse can prevent the existential suffering among patients with palliative care. Method: A literature-based study was based on eight qualitative studies. Results: The results showed that nurses meet patients in the palliative care environment which may suffer from existential problems when their questions and thoughts don´t get answered. It showed that the most important a nurse can do is to give time to these calls and build up a safe relation to the patient. This allows the nurse to read the patients existential questions and observing possibly suffering. The result is organized in two categories "To see and confirm" and " To listen and give support" and see subcategories " Use body language", " Create reliable relationship", respond to the existential questions", "Give the patient time", " take help from others in hard situations" and "to focus on other things" Conclusion: It is easy to only focus on the physical illness while caring for a patient and believe that it is creating suffering. Extensive human suffering is not shown at first sight although it is just as important to relieve.
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Tangstad, Bodil, and Zenitha Wiberg. "Sjusköterskors perspektiv på att arbeta med existentiell smärta hos patienter i palliativt skede : en litteraturöversikt." Thesis, Sophiahemmet Högskola, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:shh:diva-3613.

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Sammanfattning Den palliativa vården karaktäriseras av en värdegrund med ledorden empati, närhet, helhet och kunskap. Syftet med värdegrunden är att främja individens livskvalitet, lindra lidande och erbjuda ett existentiellt stöd i livets slut. Grunden för en god personcentrerad vård bygger på att relation mellan vårdare, patient och närstående främjas samt att bli lyssnad på och sedd som person. Existentiell smärta är vanligt förekommande hos patienter i palliativt skede som känslor av ensamhet, isolering, meningslöshet, separation och dödsångest. Patienten ger uttryck av behov att bli bemött med respekt, empati och inte bli övergiven av sin vårdgivare. Flera studier har påvisat brister där sjukvården inte kan definiera och förstå existentiella behov. Syftet med studien var att beskriva sjuksköterskors perspektiv på att arbeta med existentiell smärta hos patienter i palliativt skede. Metoden som valdes för studien var en litteraturöversikt för att undersöka kunskapsläget inom området. Databaserna CINAHL complete, PubMed, PsycINFO samt SweMed+ genomsöktes systematiskt med valda sökord vilket resulterade i att 16 artiklar identifierades som svarade mot studiens syfte utifrån valda urvalskriterium. Resultatet visade att sjuksköterskor såg ett ansvar för att skapa en god relation och kommunikation till patient och närstående, i arbetet med existentiell smärta hos patienter i palliativt skede. Viktiga komponenter för en fördjupad relation var tid, tajming, närvaro och visad empati. Lyhördhet hos sjuksköterskan sågs som viktigt för att kunna tolka och lindra patientens existentiella smärta. Många sjuksköterskor såg arbetet som meningsfullt i de situationer då de kände att de lindrade patientens existentiella smärta. Arbetet innebar känslomässig involvering och i en del situationer var balansen mellan distans och närvaro svårt att identifiera. Arbetet öppnade även upp för reflektion kring livet och döden. En del sjuksköterskor beskrev arbetet med existentiell smärta hos patienten som för mödosamt och såg det inte som deras uppgift att sitta ner och prata om döden. Sjuksköterskorna saknade verktyg för att kunna handla och hantera i olika situationer med existentiell smärta hos patienten. Slutsatsen i föreliggande studie var sjuksköterskors möten med patienter med existentiell smärta i palliativt skede ser olika ut då varje människa är unik med olika behov och resurser. Arbetet med existentiell smärta hos patienter involverade sjuksköterskan känslomässigt och balansen mellan närvaro och distans var svår att identifiera. Mer utbildning, diskussion och träning i att bemöta existentiell smärta behövs för att stärka sjuksköterskor i deras arbete med patienten i palliativt skede.
Abstract Palliative care is characterized by a foundation of values ​​with the catchwords empathy, holism and knowledge. The purpose of the values ​​is to promote the individual's quality of life, alleviate suffering and offer an existential support in the end of life. The foundation for a good person-centered care is based on the relationship between caregiver, patient and next of kin are being promoted and being listened to and seen as a person. Existential pain is common in patients in palliative phase such as loneliness, isolation, meaninglessness, separation and death anxiety. The patient gives the expression of needs to be met with respect, empathy and not be abandoned by his caregiver. Several studies have demonstrated the gaps where the health care system can't define and understand the existential needs. The aim of the study was to describe the nurses' perspectives on working with existential pain in patients in the palliative phase. The method chosen for the study was a literature review to examine the state of knowledge in the field. The databases CINAHL complete, PubMed, PsycINFO and SweMed+ were systematically searched with selected keywords, which resulted in 16 articles being identified which corresponded to the study's aim based on the chosen selection criteria. The result showed that nurses saw a responsibility to create a good relationship and communication with the patient and next of kin, in the work with existential pain in patients in the palliative phase. Important components for a deeper relationship were time, timing, attendance and shown empathy. Responsiveness of the nurse was seen as important to be able to interpret and alleviate the patient's existential pain. Many nurses saw the work as meaningful in the situations which they felt that they alleviated the patient's existential pain. The work involved emotional involvement and in some situations where the balance between distance and presence was difficult to identify. The work also opened up for reflection on life and death. Some nurses described the work with existential pain of the patient as too laborious and did not see it as their duty to sit down and talk about death. Some nurses described that they missing tools to be able to act and handle in different situations with existential pain in the patient. Conclusion in this study, the nurses' meetings with patients with existential pain in palliative stage is different as each person is unique with different needs and resources. The work of existential pain in patients involved the nurse emotionally and the balance between the presence and distance were difficult to identify. More education, discussion and training in addressing existential pain are needed to strengthen nurses in their work with the patient in palliative phase.
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Frosthagen, Eva-Marie, and Åsa Linder. "Sjuksköterskors omvårdnad av patienter med existentiell smärta." Thesis, Högskolan i Halmstad, Sektionen för hälsa och samhälle (HOS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-15785.

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Inom den palliativa vården är vanliga symtom smärta och i synnerhet existentiell smärta. Obehandlad existentiell smärta får konsekvenser för graden av patientens lidande. Begreppet ”total pain” har haft stor betydelse för hospicerörelsen och palliativ medicin. Syftet med studien var att beskriva sjuksköterskors omvårdnad av patienter med existentiell smärta inom palliativ vård för att därmed kunna minska patientens lidande. En litteraturstudie har utförts där 13 vetenskapliga artiklar har analyserats. I resultatet framkom att för att kunna bedöma och bemöta existentiella behov måste sjuksköterskan ha kunskap om vilka de existentiella/andliga behoven är. För att kunna bedöma smärta finns ett  mätinstrument som kan användas för att lättare upptäcka existentiella/andliga behov. I artiklarna framkom att de existentiella/andliga behoven var: att ha en tro, bra relationer, känna meningen med livet, känna hopp och tröst, bli sedd och lyssnad på. Omvårdnadshandlingar som sjuksköterskan kan utföra för att minska patientens existentiella/andliga lidande visade sig vara: Att samtala och ha tid för patienten, holistiskt synsätt, skapa en kärleksfull miljö så att patienter kan känna hopp, inre frid och en mening med livet. Det ingår i sjuksköterskans ansvar att kunna se och möta de existentiella behoven och grunden i omvårdnaden är att samtala, kunna lyssna och ha tid för patienten. Mer utbildning, kunskap och forskning inom detta område behövs för att sjuksköterskan ska kunna utföra en helheltsvård och därmed kunna minska patientens lidande i livets slutskede.
Pain and in particular existential pain are common symptoms within the palliative care. Untreated existential pain has consequences for the degree of patient suffering. The concept of "total pain" has been crucial for the hospice movement and palliative medicine. The purpose of this study was to describe nurses caring for patients with existential pain in palliative care to reduce patient suffering. A literature review was performed including analysis of 13 scientific articles. The results showed that in order to assess and respond to the existential needs of patients the nurses must have knowledge about the existential/spiritual needs. To assess pain there is a measuring instrument which can be used to better detect existential/spiritual needs. The articles revealed that the existential/spiritual needs were: to have a faith, good relationships, know the meaning of life, have hope and comfort, being seen and listened to. Management that the nurse can do to reduce the patient's existential/spiritual suffering were: The importance of communication and having time for the patient, holistic approach, creating a loving environment so that patients can have hope, inner peace and a meaning of life. It is included in the nurse's responsibility to view and respond to the existential needs and the foundation of nursing is to converse, to listen and have time for the patient. More education, knowledge and research in this area are needed for the nurse to perform a holistic care and thereby reduce the patient's suffering in the terminally ill.
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Syrén, Susanne. "Det outsagda och ohörsammade lidandet : Tillvaron för personer med långvarig psykossjukdom och deras närstående." Doctoral thesis, Linnéuniversitetet, Institutionen för hälso- och vårdvetenskap, HV, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-7360.

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Syrén, Susanne (2010). Det outsagda och ohörsammade lidandet. Tillvaron för personer med långvarig psykossjukdom och deras närstående (Being in the world with long term psychotic illness – the unspoken and unheard suffering), Linnaeus University Dissertations No 6/2010. ISBN: 978-91-86491-07-9. Written in Swedish with a summary in English. Aim: The overall aim of the thesis was to describe the lived experience of being in the world with long term psychotic illness. This is described from three perspectives; the perspective of persons diagnosed with long term psychotic disorder; the perspective of their relatives; and a family perspective. Method: Three studies were conducted guided by a reflective lifeworld approach grounded in phenomenology. The data were generated through individual, group, and family interviews. Data were analyzed for essential meanings of being in the world. Results: Persons with long term psychotic illness live in a borderland of paradoxes between the usual and unusual. For the ill persons the existence is incomprehensible and defenceless with feelings of not being at home in the body and in the world. They search for themselves in a care context that is contradictory, simultaneously good and hostile. These experiences are mostly unspoken, a struggle with doubts about having health or illness, what is good or evil, and about being usual or unusual. The relatives exist in a dilemma of the possible and impossible, a continual infinite struggle. Co-existing with their ill family member is a communion and a longing for togetherness is prominent. Relatives struggle with responsibilities for themselves and for their ill family member. In these unheard struggles the relatives yearn for participation in the formal care context. Family interviews with persons with long term psychotic illness and their relatives revealed a co-existence hovering between chaos and boredom while striving for a peaceful and quiet life. Thefamilies search for constancy and predictability in the presence of incomprehensible and threatening dangers. The experience of being a We balances the unshared meanings of being in the world and the loss of being able to experience and do things together. The experience of being a We keeps their individual existence and co- existence from falling apart.Conclusion: Persons with long term psychotic illness and their relatives have to withstand extensive existential suffering, which is unspoken and unheard. Formal caring should be existential caring, supporting the ill person’s comprehensibility and understanding of life, and feelings and experiences of being at home. Further, relatives should be acknowledged both as persons and carers and invited to participate in formal care. These results also point to the importance of strengthening feelings of togetherness and of being a We through systemic oriented existential conversations, where the ill person, their relative and a formal carer converse together.
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Elmäng, Hanna, and Linnea Andersson. "Att leva med obotlig cancer : en studie av självbiografier och bloggar." Thesis, Högskolan i Skövde, Institutionen för hälsa och lärande, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-13090.

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Bakgrund: Fler och fler människor i Sverige diagnostiseras med cancer. I cancervården blir den palliativa omvårdnaden viktig. Därför blir sjuksköterskan betydelsefull när patienten kämpar i slutet av livet. I den palliativa vården uppstår ofta existentiellt lidande så som hopplöshet, sorg och en önskan om att dö för att slippa lidandet. Syfte: Syftet med studien var att förstå patienters upplevelser av att leva med obotlig cancer. Metod: En kvalitativ metod har använts där fyra självbiografier och två bloggar analyserats med hjälp av innebördsanalys. Resultat: Studien kom fram till att människorna som drabbats av cancer fick en livsförändring efter att de fått diagnosen vilket innebar nya rutiner i vardagen och existentiella funderingar. Diskussion: För att vårdpersonalen skulle kunna stödja patientens existentiella behov var det viktigt att de var lyhörda för patientens funderingar. Familjens omsorg var viktig för att patienten skulle känna stöd och på detta sätt känna en mening av att leva vidare. För att patienten skulle få ett bra välbefinnande behövdes en god relation med vårdpersonalen som resulterade i en trygg och fridfull sista tid. Slutsats: Livet tog en ny vändning efter cancerbeskedet. Det var viktigt för de drabbade att de levde i nuet och accepterade sjukdomen för att få en bra sista tid i livet.
Background: More and more people in Sweden are diagnosed with cancer. In cancer care is palliative care is important. Therefore, the nurse is important when the patient struggling at the end of life. In palliative care often occur existential suffering as hopelessness, sadness and a desire to die to avoid suffering. Purpose: The purpose of this study was to understand the patient’s experiences from a life with incurable cancer. Method: A qualitative method was used, in which four autobiographies and two blogs were analysed using significance analysis. Results: After the person was diagnosed with cancer the life took a new turn, where the existential questions became a central part. Discussion: It was important that the health care stuff was responsive to the patient’s concerns to be able to support the patient’s existential needs. The family’s care played a big part for the patient to be motivated to carry on. A good relationship between the nurse and the patient were necessary to the patient to be wellbeing and to have a safe and peaceful last time in life. Conclusion: The life took a new turn when the patient got the diagnose incurable cancer. It is now important that the patient accepts the disease and lives in the present to get a good last experience of life.
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Lönnesjö, Rebecca, and Nathalie Björkman. "Sjusköterskans förmåga att kommunicera med patienter i livets slutskede för att lindra existentiellt lidande." Thesis, Högskolan i Halmstad, Akademin för hälsa och välfärd, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-44125.

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Bakgrund: Palliativ vård innebär att ge vård till patienter i livets slutskede där målet syftar till att lindra lidandet. Lidandet anses vara ett problemområde för den palliativa patienten. Existentiellt lidande yttrar sig individuellt och är vanligt förkommande för palliativa patienter. Sjuksköterskan besitter fyra ansvarsområden enligt ICN:s etiska kod, vilket innefattar att främja hälsa, lindra lidande, förebygga sjukdom och återställa hälsa. Kommunikationen är ett viktigt verktyg för att anpassa omvårdnaden utifrån den unika patientens behov. Syfte: Undersöka sjuksköterskans förmåga att kommunicera med patienter i livets slutskede och om detta kunde bidra med att lindra det existentiella lidandet. Metod: En allmän litteraturstudie som var skapad utifrån ett systematiskt förhållningssätt med en induktiv ansats. Resultat: Kommunikationen visade sig ha en betydande roll för att lindra lidandet hos den existentiellt lidande patienten. Viktiga egenskaper som identifierades var sjuksköterskans kommunikation via relation samt kommunikationsverktygen: empatisk kommunikation, tid och tidpunkt, en relation byggd på förtroende samt sjuksköterskans förmåga att initiera till samtal. Slutsats: Litteraturstudien påvisade flera kommunikationsverktyg som kunde vara behjälpligt i kommunikationen med den existentiellt lidande patienten. Att som sjuksköterska kunna identifiera patientens behov av att samtala, utläsa lämplig tidpunkt samt att kunna tolka när det finns ett behov av att ta ett steg tillbaka ansågs viktigt.
Background: Palliative care involves providing care to patients in the final stages of life where the goal is to alleviate suffering. Suffering is considered a problem area for the palliative patient. Existential suffering manifests itself individually and is common in palliative care. The nurse has four responsibilities under the ICN Code of Ethics, which includes promoting health, alleviating suffering, preventing illness and restoring health. Communication is an important tool for adapting nursing based on the unique patient’s needs. Purpose: To investigate the nurse's ability to communicate with patients at the end of life and whether this could help alleviate existential suffering. Method: A general literature study that was created based on a systematic approach with an inductive focus. Results: Communication proved a major significant role in alleviating the suffering of the existentially suffering patient. Important characteristics that were identified were the nurse's communication through relationship and the communication tools: empathic communication, time and moment, a relationship based on trust and the nurse's ability to initiate conversations. Conclusion: The literature study identified several communication tools that could be helpful in communicating with the existentially suffering patient. As a nurse, being able to identify the patient's need to talk, read out the appropriate time and to be able to interpret when there is a need to take a step back was considered important.
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Burman, Catharina. "Äldre i palliativ vård : den äldre människans behov av existentiella samtal." Thesis, Sophiahemmet Högskola, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:shh:diva-1630.

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Asker, Teresia, and Cecilia Håkansson. "Existentiellt lidande hos cancerpatienter i kurativ vård. En litteraturstudie om patienters upplevelser, sjuksköterskors bemötanden och möten mellan patienter och sjuksköterskor." Thesis, Malmö högskola, Fakulteten för hälsa och samhälle (HS), 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-24979.

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Det existentiella lidandet återfinns i samband med frågor som rör människans frihet, tillvarons mening, känslor av ensamhet och isolering i livssituationen samt i mötet med döden. Dessa frågor är universellt mänskliga och uppträder därför oavsett människans bekännande till eller avståndstagande från andlighet eller religiositet. Syftet med denna litteraturstudie var dels att beskriva hur det existentiella lidandet tar sig uttryck hos cancerpatienter i kurativ vård men också att beskriva sjuksköterskors bemötanden gentemot dessa patienter och de möten som uppstår mellan patienter och sjuksköterskor. De resultat som framkom av studien visade på att det existentiella lidandet karaktäriseras av förändringar och är en stor del av det totala lidande som cancerpatienter utstår. Samtidigt är emellertid sjuksköterskor, till följd av rädsla och okunskap, i många fall oförmögna att möta de förväntningar och behov som patienterna har. Den teoretiska referensram som använts utgörs av valda delar av Katie Erikssons omvårdnadsteori.
The existential suffering is found in relation to questions about human freedom, meaning of existence, feelings of loneliness and isolation in life and encountering death. These questions are of a universal human character and are therefore to appear irrespective of human confession to or dissociation from spirituality or religiosity. The aim of this review was partly to describe the existential suffering in cancer patients in curative care, partly to describe nurses´ treatments to these patients and the encounters that arise between patients and nurses. The findings emerging in the study revealed that the existential suffering is characterized by changes and is a great part of the total suffering that cancer patients endure. At the same time are nurses, as a result of fear and ignorance, in many cases unable to encounter the patients´ experiences and needs. The theoretical framework used, consist of selected parts of Katie Eriksson´s nursing theory.
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Westergren, Maja, and Oscar Södergren. "Spiritual and Existential needs in palliative care." Thesis, Kristianstad University College, Department of Health Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3677.

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Background: Previous research has shown that the understanding and knowledge about the spiritual needs is not given high priority among nursing staff. During the latest years the body and its functions has controlled the healthcare and the spiritual needs has been placed in the background. All humans have spiritual needs that must be satisfied irrespective of religious background. Aim: The aim of this study was to in a caring perspective illustrate patients’ spiritual and existential needs in palliative care. Method: The study is a literature review where 12 articles has been analyzed and summarized to give an overview of rescent research. The approach for the work of the analysis of the articles was qualitative content analysis. Results: The spiritual needs increase in palliative care. To handle the increased needs coping strategies are needed. Nursing staff, relatives and religion are considered by the patient to be important resourses in order to handle the situation. The spiritual needs are not always payed attention to because of lack of knowledge among health care personal. Discussion: The older generation are most likely more spiritual and religious convinced. The sum of this becomes that most of the palliative care patients have a religious belief, that might explain the meaning of spirituality in palliative care. Conclusion: The spiritual needs increase in palliative care and the most important as a nurse is to pay attention to and answer these needs. Through education and increased awareness of spiritual needs, the palliative care could improve considerably.

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Books on the topic "Existential suffering and existential care"

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DeMarinis, Valerie. Pastoral care, existential health, and existential epidemiology: A Swedish postmodern case study. Stockholm: Verbum, 2003.

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DeMarinis, Valerie M. Pastoral care, existential health and existential epidemiology: A Swedish postmodern case study. Stockholm: Verbum Förlag, 2003.

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Mena, Wenceslao Vial. La antropología de Viktor Frankl: El dolor, una puerta abierta. Santiago de Chile: Editorial Universitaria, 1999.

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Sadala, Maria Lúcia Araújo. Cuidar de pacientes com Aids: O olhar fenomenológico. São Paulo, SP: Editora UNESP, 2000.

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Hauser, Jan. Vom Sinn des Leidens: Die Bedeutung systemtheoretischer, existenzphilosophischer und religiös-spiritueller Anschauungsweisen für die therapeutische Praxis. Würzburg: Königshausen & Neumann, 2004.

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Subjectivity and Suffering in American Culture: Possible Selves (Culture, Mind and Society). Palgrave Macmillan, 2008.

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Lacey, Judith. Management of the actively dying patient. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0181.

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The period leading to death is characterized by increasing prevalence and intensity of physical, psychological, existential, and social concerns, and it is often a challenging time for patients, their families, and health-care providers. This chapter specifically addresses the most prevalent symptoms and concerns encountered when managing the actively dying patient. Symptoms affecting dying patients’ comfort, including pain, dyspnoea, delirium, terminal secretions, and refractory symptoms and suffering require different clinical management as death approaches. Other topics included are recognizing the dying phase; communication with and preparation of patient, family, and staff; anticipating dying-advanced care planning and approach to resuscitation; addressing psychosocial and existential concerns; and approach to difficult end-of-life scenarios. This chapter aims to provide the health-care practitioner with a good overview and approach to the whole-person care needs of the dying patient and their family and carers to enable health practitioners to feel comfortable in providing this important care with confidence.
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Kwee, G. T. Maurits. Relational Buddhism: An Integrative Psychology of Happiness Amidst Existential Suffering. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199557257.013.0028.

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Kozlova, Ekaterina E. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796879.003.0006.

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This section considers why ancient communities in crisis deemed sorrowing motherhood as a potent agent in bringing about their preservation. It suggests, for example, that since child loss creates existential limbo for the bereft mother, it can unlock a unique capacity in her for incessant supplications and intercessions. Thus, when groups and individuals were at their most vulnerable, the perpetual destabilization of a bereft mother and the ability to intercede as its outcome were the go-to social tools. Additionally, it considers the ability of mourning rites to transgress normal social expectations and defy class differences. Consequently, within a ritual context bereft mothers could voice uncensored perspectives on personal and collective suffering and on the persons responsible for it. Finally, since Israel used family-based metaphors for its various social structures, it was only natural to appeal to maternal agency, with its emphasis on care and protection, in times of crises.
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Cultural-Existential Psychology: The Role of Culture in Suffering and Threat. Cambridge University Press, 2016.

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Book chapters on the topic "Existential suffering and existential care"

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Maisel, Eric. "Existential Care." In Helping Survivors of Authoritarian Parents, Siblings, and Partners, 173–80. New York: Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429507717-24.

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Goonetilleke, D. C. R. A. "Under Western Eyes: Man’s Estate — Existential Absurdity or Existential Suffering?" In Joseph Conrad, 160–71. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-21126-5_8.

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Whitehead, Patrick M. "A History of Medical Care." In Existential Health Psychology, 13–23. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21355-8_2.

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Cobb, Mark. "Spirituality and Existential Angst." In Cancer and Cancer Care, 402–14. 1 Oliver’s Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2015. http://dx.doi.org/10.4135/9781473920620.n27.

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Hooker, Stephanie, and David B. Bekelman. "Spiritual and Existential Issues." In End-of-Life Care in Cardiovascular Disease, 155–69. London: Springer London, 2014. http://dx.doi.org/10.1007/978-1-4471-6521-7_10.

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Hagoel, Lea. "Existential Suffering in the Social Context of Cancer Risk." In Alleviating World Suffering, 411–22. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51391-1_25.

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Dornelas, Ellen A. "Existential themes in cancer care." In Psychological treatment of patients with cancer., 113–22. Washington: American Psychological Association, 2018. http://dx.doi.org/10.1037/0000054-011.

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Bosman, Frank, and Archibald van Wieringen. "COVID-19 and the Secular Theodicy: On Social Distancing, the Death of God and the Book of Job." In The New Common, 47–51. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65355-2_7.

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AbstractIn times of great distress, like in the case of the COVID-19 pandemic, people look for relief from the existential threat by searching for some kind of interpretation of the crisis. Some people will look for scapegoats to put the blame on, while others will search for ways by which the crisis can also be perceived as something beneficial.As far as the COVID-19 pandemic goes, earlier this year, media and politicians pointed towards China, where the pandemic started, or to Italy, from where the virus spread over the European continent.Since the beginning of the crisis, we have also been flooded with gurus, motivational speakers, and mindfulness coaches who stimulate us to view the new common as an unexpected but much needed “reboot” of our day-to-day life.Intriguingly enough, these two individual and collective coping strategies are very familiar to those who are acquainted with the Christian philosophical and theological traditions. When confronted with the apparent paradox between the idea of an omnipotent and omnibenevolent deity on the one hand and the experience of everyday pain and suffering on the other hand, Christians have sought for ways to find a satisfactory solution. This is known as theodicy. As the Roman and Christian philosopher Boethius summarized the problem: si Deus, unde malum? “If God exists, wherefrom evil?”
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Krug, Orah T., and Kirk J. Schneider. "Supervisory development and self-care." In Supervision essentials for existential-humanistic therapy., 111–21. Washington: American Psychological Association, 2016. http://dx.doi.org/10.1037/14951-006.

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Currin-McCulloch, Jennifer, Tullio Proserpio, Marta Podda, and Carlo Alfredo Clerici. "Easing Existential Distress in Pediatric Cancer Care." In Palliative Care in Pediatric Oncology, 189–201. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61391-8_9.

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Conference papers on the topic "Existential suffering and existential care"

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Brito da Silva, Andressa, Gabriela Gonzaga Magalhães da Silva, Caroline de Souza e Silva Guimarães, Carla Aparecida Lourdesdos S. de Azevedo, and Patrick Wagner de Azevedo. "Taking care of the caregiver: the meanings unveiled to the caregiver of people with disabilities." In 7th International Congress on Scientific Knowledge. Perspectivas Online: Humanas e Sociais Aplicadas, 2021. http://dx.doi.org/10.25242/8876113220212450.

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In the act of caring, it was widely disseminated as important lookingat the person being cared for and the needs that could be revealedin the construction of the relationship throughout the care process with the caregiver. In this research, our gaze is directed to the caregiver, making it possible to enablewhich meanings, values and beliefs are presentedin the conduct of their lives and how thedialogue with the current speechesin society try to capture them from modelsthat obscure the production of their subjectivity. In this regard, human relationships can be created and always recreated,and any dogmatic forms of relationship can produce limitations of meaning and existential suffering. As a general objective, we sought to understand the production of subjectivity of the caregiver of people with disabilities in the encounter with the disabled subject to be cared for. As specific objectives, to analyze the meanings that permeate the relationship between the caregiver and the person with a disability, in addition to investigatethe meanings unveiled in work relationships and in the affectiverelationships between the caregiver and the person with a disability. The specific objectives analyze the meanings related to the work relationship and affection that goesthrough the crossingswith a care character. In this way, families received specialattention, as many caregivers are family members, withoutdisregardingthe importance of professionals hired to exercise the role of caregiver. With regard to methodology, the guiding methods of the research were Cartography and Phenomenology, using semi-open interviews, as well as a systematic literature review. Ten interviews were produced frompeople of the professional field tocaregivers whose familymembers demanded care due to being disabled. It was possible to noticeresults about the phenomenonand singularities of the established relationshipsthat care implied in a deep existential investment by all respondents, both those who proposed to be involved by job function and those which life directed them in favor of a family member or close person. The speeches that initially seemed well structured, gradually unveiled meanings that indicated a deep regret for the suffering and the severe condition of limitation of the person to be cared for. The searchingfor meaning went beyond mere rationality, and spirituality became a key element in the attempt to nurture existential anxieties. Several participants emphasized that despite the constant physical fatigue and emotional exhaustion, consideringthe complexity of each case in particular, the satisfaction of being able to help, reciprocate or even be useful by applying care made this relationship lighter and more meaningful. Contradictory feelings such as love and a feeling that the caregiver's life is paralyzed, due to the dedication to the person to becared for, clearly emerged
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Bolton, Louise E., Jane Seymour, and Clare Gardiner. "165 Existential suffering in the day-to-day lives of those living with pallaitive care needs arising from chronic obstructive pulmonary disease." In Accepted Oral and Poster Abstract Submissions, The Palliative Care Congress 1 Specialty: 3 Settings – home, hospice, hospital 19–20 March 2020 | Telford International Centre. British Medical Journal Publishing Group, 2020. http://dx.doi.org/10.1136/spcare-2020-pcc.185.

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Tokarev, D. A. "Existential model of life meanings of suffering." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2020. http://dx.doi.org/10.18411/spc-01-06-2020-08.

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Shevelenkova, T. D. "Dasein Capitulation And The Existential Experiences Of Patients Suffering From Schizophrenia." In Psychology of subculture: Phenomenology and contemporary tendencies of development. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.07.84.

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Chernyavskaya, Valentina. "Correlation Of Teenagers' Abilities For Self-Revelation With Motivation And Existential Implementation." In ECCE 2018 VII International Conference Early Childhood Care and Education. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.07.39.

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Stepnova, Liudmila, and Elizaveta Prokopenko. "Susceptibility to Internet Addiction in Russia: Geography, Age, And Frustrated Existential Values." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-47.

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The article is the first in Russia to present sociologically correct (relative to the general population) and simultaneously psychologically profound results of 2 All-Russian Internet surveys: screening-diagnostics of the level of resistance/vulnerability to Internet addiction in Russia and its federal districts (2017: n = 3 007, ages 10-40); identification of words - markers of values for norm and risk groups (2018: n = 144, ages 18-28). Methods: Internet addiction test (A. E. Zichkina), self-reports on the duration of the offline period per year, 16-FLO (R. Kettell, MD self-evaluation scale, B intellect scale), ‘Short portrait questionnaire of the Big Five (B5-10)’ (M.S. Egorova, O.B Parshikova), ‘Existence’ (A. Langle, K. Orgler, S.V. Krivtsova), author’s questionnaire, Deception scale. Results: 3/4 citizens of the Russian Federation fall within a normal range, but only 1/4 have no signs of internet addiction. Contrary to social prejudice and statistics from English-language studies, Internet addiction is least pronounced among 18-21-year-old Russian respondents (when they are virtually active). Normally young people are characterised by the needs for Career, Care, the ability to Manage/Control and Influence events/decisions, anticipate internet escapism when they lose their Meaning, Wisdom or Interest. The risk group includes 8.6 % males, and 23.6 % females. Internet addicts 2.3 % (coinciding with global statistics): twice as many women (different from global statistics). Girls under 14, teenagers, men aged 22-25 and women aged 30-35 are at risk and among those considered to be Internet addicts. Adults in this group develop existential indecisiveness, have unmet status-related claims (specifically Respect) and a strongly overestimated willingness to use coping strategies in reality instead of virtually. Internet addicts are most numerous in the Central Federal District (4.6 %), with the highest risk group in the Far East (37.8 %).
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Santoro, Roberta. "NEW ROLE OF RELIGIONS IN THE PANDEMIC CONTEXT." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.43.

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The global pandemic produces rules that impose suffering on religions, which must reconsider their social role now. This entails the need to examine the rules of coexistence within societies, where Coronavirus phenomenon raises existential and religious questions. We need to look at the condition of the state of religious freedom – in the European context – referring to globalization in a climate of restriction of personal, social, and religious freedom. Complexity has undermined the role of states, the delimitation of competences regarding relations with religions. For them, building community and associations relations where religious freedom is expressed is fundamental. Believers are therefore bearers of specific interests. This particular situation calls for a new function for religions, focused on the value of the person who can lead to the common identity and guarantee «those values of social and community integration that seem particularly discovered today».
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