Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
2014, Anesthesia & Analgesia
…
4 pages
1 file
AI-generated Abstract
Anesthesiologists and intensivists face challenges in recognizing and managing dying patients. A significant percentage of patients are unaware of their terminal condition, often leading to inappropriate care choices. The paper emphasizes the need for better prognostication skills among physicians and advocates for anesthesiologists to play a more substantial role in end-of-life discussions and the transition from curative to palliative care, including addressing the complexities surrounding invasive treatments. It calls for the formation of a collaborative effort within anesthesiology to improve end-of-life care.
Current Opinion in Anaesthesiology, 2012
Anesthesiologists may face problematic situations when patients are close to death, in which clinical problems, decision-making processes, and ethical issues are often interconnected and dependent on each of them. The aim of this review is to assess the recent literature regarding the anesthesiological role for advanced cancer patients.
Critical Care Medicine, 2004
Critical Care Medicine, 2001
This study investigated how intensivists make decisions regarding withholding and withdrawing treatment for patients at the end of their lives. This involved completing in-depth interviews from two sites of the South of England, United Kingdom by twelve intensivists. The data collected by these intensivists were analysed using thematic analysis. This resulted in the identification of three themes: intensivists' role, treatment effectiveness, and patients' best interest. Transcending these were two overarching themes relating to the balance between quantity and quality of life, and the intensivists' sense of responsibility versus burden. The results are considered in terms of making sense of death and the role of beliefs in the decision-making process.
1999
Chart review of patients who died in the hospital was used to describe the pattern of end-of-life decision-making and care for hospitalized dying patients and to propose a structured process of assessing the suitability of patients for palliative care. The setting was a large urban academic medical center, and the sample comprised 200 of 205 consecutive adult deaths during the first 4 months of 1996. The main outcome measures were identification of the patient as dying, donot-resuscitate (DNR) orders, and comfort care plans.
Intensive Care Medicine, 2016
Despite advances in critical care medicine, decisions and communications about withholding or withdrawing life-sustaining interventions are routine for intensive care unit (ICU) physicians who attend critically ill patients [1]. Nonetheless, the quality of the dying process and ICU physicians' comfort in discussing end-of-life issues with families vary not only across the globe but also within a region. In a large-scale study on the practices of ICU physicians in Asia who manage critically ill patients [2], respondents reportedly often withheld but seldom withdrew life-sustaining treatments at the end-of-life, although variations in attitudes and practice exist across countries and regions. Using the data from that study, Phua et al. [3] report in a recent article how regional economic status in particular has a significant impact on ICU physicians' attitudes regarding withholding or withdrawing life-sustaining interventions for end-of-life patients. Physicians in low-middle income countries were less likely to withhold and withdraw resource-intensive and invasive interventions (e.g. cardiopulmonary resuscitation , mechanical ventilation and vasopressors and inotropes, tracheostomy and haemodialysis), although they were more likely to forego less aggressive interventions (e.g. enteral nutrition, intravenous fluid therapy, oral suctioning). These physicians, who are more inclined to accede to families' requests to withdraw life-sustaining treatments on financial grounds, are nevertheless more agreeable to follow families' demands to continue these interventions, possibly out of their perceived legal risks associated with a lack of policies and ethical guidance on limiting and overriding family requests for non-beneficial treatments [3]. The interesting, albeit somewhat counterintuitive, finding of physicians' relative comfort in foregoing less invasive interventions while continuing aggressive artificial life support in a family-driven environment begs the question of how well families understand these different interventions, and how information regarding these interventions is being communicated. While death in the ICU is common, less than half of the ICU physicians in the study [3]-40.6 % of those from high income countries and 46.3 % from low-middle income countries feel comfortable in having end-of-life discussions with patients' families. Such discomfort highlights the possibility that even well-intended clinicians may miss valuable opportunities to address and clarify families' misunderstandings and concerns regarding goals of care at the end of life [4]. While Phua et al. 's [3] regional focus may invite East-West comparisons on cultural attitudes and decision-making processes regarding death and dying [5], culture is only meaningful when analysed and interpreted in particular local sites and contexts [6]. Socioeconomic , legal, professional, religious, educational and technological factors intersect and frame not only families' expectations but also clinicians' contribution and responses to these expectations. Higher income countries, many of which have relatively more democratic structures, established legal and institutional frameworks, and educational cur-ricula regarding patient rights, generally have greater emphasis on respect for patient autonomy compared to low-middle income areas [7]. Various healthcare team members may also have different perceptions given their educational background, roles and experiences. Mono-lithic claims regarding "Asian culture" or "Western cul-ture" may thus be too simplistic in guiding end-of-life care discussions and decisions. More importantly, critical care medicine also has a unique culture that intersects with various end-of-life norms. Its heroic rescue mission
Journal of Patient Experience
Background: Recognizing dying patients is crucial to produce outcomes that are satisfactory to patients, their families, and clinicians. Aim: Earlier discussion of and shared decision-making around dying to improve these outcomes. Design: In this study, we interviewed 16 senior clinicians to develop summaries of palliative care in 4 key specialties: Cardiology, Vascular Surgery, Emergency General Surgery, and Intensive Care. Setting: Oxford University Hospitals. Results: Based on themes common to our 4 clinical areas, we developed a novel diagnostic framework to support shared palliative decision-making that can be summarized as follows: 1) Is the acute pathology reversible? 2) What is the patient’s physiological reserve? 3) What is important to the patient? Will they be fit enough for discharge for a reasonable length of time? Conclusions: We believe that education using this framework in the medical school and postgraduate curricula would significantly improve recognition of dying...
Journal of Pain and Symptom Management, 2012
Purpose: Traditional expectations of the single attending physician who manages a patient's care do not apply in today's intensive care units (ICUs). Although many physicians and other professionals have adapted to the complexity of multiple attendings, ICU patients and families often expect the traditional, single physician model, particularly at the time of end-of-life decision making (EOLDM). Our purpose was to examine the role of ICU attending physicians in different types of ICUs and the consequences of that role for clinicians, patients, and families in the context of EOLDM. Methods: Prospective ethnographic study in a university hospital, tertiary care center. We conducted 7 months of observations including 157 interviews in each of four adult critical care units. Results: The term ''attending physician'' was understood by most patients and families to signify an individual accountable person. In practice, ''the attending physician'' was an ICU role, filled by multiple physicians on a rotating basis or by multiple physicians simultaneously. Clinicians noted that management of EOLDM varied in relation to these multiple and shifting attending responsibilities. The attending physician role in this practice context and in the EOLDM process created confusion for families and for some clinicians about who was making patient care decisions and with whom they should confer. Conclusions: Any intervention to improve the process of EOLDM in ICUs needs to reflect system changes that address clinician and patient/family confusion about EOLDM roles of the various attending physicians encountered in the ICU.
OMEGA - Journal of Death and Dying
To determine how often care is limited at the end of life and the factors that are associated with this decision, we reviewed the medical records of all patients that passed away in the intensive care units (ICU) of Aga Khan University. We found that a majority of patients had Do-Not-Resuscitate orders in place at the time of death. Our analysis yielded 6 variables that were associated with the decision to limit care. These are patient age, sex, duration of mechanical ventilation, Glasgow Coma Scale (GCS) ≤8 at any point during ICU stay, GCS ≤8 in the first 24 hours following ICU admission, and mean arterial pressure <65 mm of Hg while on vasopressors in the first 24 hours following ICU admission. These variables require further study and should be carefully considered during end of life discussions to allow for optimal management at the end of life.
Journal of Asian Studies, 2016
This article uses an important Sri Lankan Supreme Court case concerning religious sound as a starting point for thinking about the intersections of Islam, law, politics, and Buddhism in Sri Lanka. It argues that Sri Lankan Muslims find themselves in three interlacing legal “environments” at the present moment: in an environment of general laws governing religion, in an environment of special laws and administrative bodies for Muslims, and in a broader constitutional environment that grants special recognition to Buddhism. These environments offer differing opportunities and imperatives for expressing Muslim identity, religious equality, diversity, rights, and freedoms in contemporary Sri Lanka. Through a consideration of these legal environments and the way they affected the case, this article illuminates ongoing questions about the legal and political status of Muslims on the island and provides a snapshot of the legal debates and discourses that have flowed into and fortified recent anti-Muslim sentiments on the island.
In: McNamara, P., Jones, A.J.I., Brown, M.A. (eds) Agency, Norms, Inquiry, and Artifacts: Essays in Honor of Risto Hilpinen. Synthese Library, vol 454. Springer, Cham, 2022
Revue d'éthique et de théologie morale, 2007
Marxism and Sciences, 2023
Colloquium Humanarum, 2023
Electronic Markets, 2002
Scientific Reports
Estudios de Filosofía
desde el margen, 2018
GIS APPROACH TO FIND SUITABLE LOCATIONS FOR INSTALLING RENEWABLE ENERGY PRODUCTION UNITS IN SINAI PENINSULA, EGYPT, 2017
Bragantia, 2005
Svetovi: revija za etnologijo, antropologijo in folkloristiko
Jurnal Sain Peternakan Indonesia, 2019
Journal of Medical Ethics, 2006