Размышления о неизлечимо больных - тяжелая тема, е

Some Deliberations on Terminally Ill Patients

Some people think they exist forever. Those people are planning their near and far away future, enjoying life and do not pay any attention to the issue of death. Very seldom, when people see obituary they may stop for not longer than a second and then continue their seeming endless marathon. Probably, they start to contemplate on the issue of death when getting older or encountering serious diseases. Death is inevitable end of life and each and every religion has specific theory and view on death. Christians, for example, consider death as just another part of the current life; Hinduism believes to rebirth and to reincarnation of souls, and death is not end of all; Judaism has strong conception of paradise where people finally understand the true concept of God. Different relation to death determines different attitude to person whom death approaches. There is almost no person who has never heard of the oath of Hippocrates. Hippocrates was one of the most famous representatives of the ancient medicine who created ethic code of conduct for medical professionals. The Hippocrates’s oath is special for new medical professional, who promise to perform his or her duties in the best way and treat the patient respectfully. One of the major ideas of this oath is “To do no harm” that includes promise to relieve sufferings to the patient independently from age, gender, and status. In those days, people had no complicated examinations and various preparations. They pass away immediately encountering disease, sometime, without any knowledge about his or her ailment. Today modern pharmacy industry and scientific research cause to prolongation of the life expectancy, and terminal ill patient whom death is imminent may wait to the Majesty Death for a long time. Patients, who struggle disease, should be completely aware of his or her health condition. Therefore, psychologists, social workers, and medical teams encounter with the problem of telling the harsh and unpleasant truth to the terminal ill patient. Consequently, medical personnel in different countries follow to different moral code. Japanese, for example, disclose the bad news on the patient’s will only and inform family after getting his or her consent. Russians, oppositely, break the news first to the family and hide everything from the patient. Usually, information about incurable disease turns over patient’s life, and it is extremely important to inform about this fearful fact in a correct form. Telling the truth has a number of professional, ethic and moral shades. At this light, there exist three categories of this problem: medical personnel, family, and patient.
       Medical personnel should not hesitate to tell the truth to terminally ill patients due to medical, practical and emotional issues. First, doctors and nurses share the treatment plan with the client in order to gain his or her full cooperation. An additional goal is to mobilize the patient’s inner psychological and physical resources to fight the deadly disease. The main aim of treatment of an incurable disease is to prolong patient’s life. Therefore, any smallest bit of extra information about possible changes in the individual’s condition may save the precious time. The struggle with the illness turns into race against time and physicians have to inform the person about the hardest truth as soon as possible. Secondly, medical professionals explain the nature, dynamics and prognosis of the disease. The patient comes to terms with his or her condition and tries to find a way out from the blind alley. The physicians have to give him or her a chance for a second opinion not because of medical issues only. The most crucial point is the moral aspect. On the one hand, complicated treatment might prolong the client’s life; on the other hand, those treating procedures may lead the patient to disability. The doctor’s obligation is to respect the patient’s choice to spend the final days by his or her will. Therefore, this situation can be described as many doctors – no answers. Thirdly, the treating personnel face a number of feelings such as threat of death, helplessness, depression and hope. The patient restlessly learns as much as possible about the disease, its stage and timing. In The End -of- Life Handbook David B. Feldman and S. Andrew Lasher (2007) described the patient condition as “hopes for the best and plans for everything” (p.8) In this event the personnel in charge (doctors, nurses, social workers, physiotherapists, psychologists, and even ordinary caregivers) should be ready to reply for those harsh questions as: “What I did to cause this?”, “How quickly do you expect the illness to get worse?”. In this case the professional team members experience difficulties to suppress the feeling of compassion when the patients are looking for a ray of hope in doctor’s eyes.
Close family members and friends who take care of him on daily basis are extremely cautious to avoid showing the sense frustration, annoyance or even preliminary grief.
When medical professionals break out the bad news everyone accepts it in an extremely hard way. Family members usually do not change their attitudes towards the miserable person. Some people consider important to build on the strengths of the relationship that were in place before the terminal illness came about. Others think that it is vital to be open to possibilities during this dynamic time. Still others experience healing in their relationships and find this time to be some of the richest of their lives.
One more thing people cannot miss is opening up. When sitting by the bedside of someone who is loved, let that person know that you are willing to listen — to hear his or her concerns. It is important, though, that loved ones be loved ones and not try to be counselors. Family members should not underestimate the value of their presence. Even if it feels as though relatives are not doing anything, being present sends the message, "I am here. I will not abandon you."
In her book "On Death and Dying," Elisabeth Kubler-Ross identified the stages of death and dying and discussed dying as a process, and a very existential experience that includes such stages as denial, anger and things like that. But at times the perception of death may considerably differ. Kubler-Ross describes acceptance as the most desirable outcome of a grief process. But accommodation is a better description — learning to live as fully as possible, while accommodating to the presence of this terminal illness in one’s life. But a terminally ill should not have to accept that he has a terminal illness. One does not have to accept that he or she is going to die before he or she thought it is time.
Denial is thought as an important coping mechanism and can be been defined as a form of terror management. When facing a reality that is too tough an individual tends to deny it because the reality is too frightening. Denial is a kind of natural protection that allows people to let reality in bit by bit. It allows them to continue living as they contemplate death.
The person who finds himself on the brink of preliminary dying may be afraid of the pain that might be ahead. Or perhaps the person is afraid of losing control of his or her bodily functions, mind or autonomy. The personality may also fear abandonment or becoming a burden to others.
To provide emotional and spiritual support for people in denial, clinical psychologists or chaplains invite them to talk about their fears since sometimes it seems easier for the dying person to share what he or she is afraid of and explore it with someone other than a family member. Those professionals can often help reduce the intensity of fear, whereas the person who is dying may feel the need to protect his or her spouse or child from this type of discussion. In case the loved one knows his or her family member is willing to talk about these concerns, such a discussion can provide a wonderful opportunity for mutual support.
Still another way can be encouragement of a loved one to talk about his or her life — what can be referred to as life review. These are those marvelous stories that get told around the campfire. One may ask a man to tell him how he met his wife. Sometimes, when adult children are present, it is amazing to find out they have never heard these stories.
Sometimes circumstances make it possible for an immediate family member to keep a vigil with his or her loved one before his or her death. This can be a very sacred but very draining experience and it should not underestimate the power of the family member’s presence. Just being present, even while feeling helpless or powerless, can be an important source of strength and comfort for both the loved one and for the individual who keeps a vigil. And there are times during the vigil when he or she can provide assistance, such as making certain your loved one's pain and symptoms are addressed and that he or she has access to the spiritual resources he or she may need.
There exists an important thing that a family member has to fulfill, that is remembering to touch your loved one. The amount of touching a dying person receives tends to decrease as others observe the person to be closer to death. There is hardly anything other more reassuring than touch. Some people massage lotion into the hands and feet of a dying person, or rub the person's head. Even if there seems to be no outward indication, the loved one may be aware of your touch and take comfort in it.
If someone (G-d forbid) awaiting the death of an adult child, talking about what the loved one was like as a child can be comforting. The main goal of this kind of engagement is to make and honor memories, get resolution, and affirm that the life of the dying person mattered and will be remembered.
Keeping a vigil can be really difficult. It's an uncharacteristic type of work for which most of family members do not receive preparation. So it looks a good idea for the person keeping the vigil to take care of herself or himself. Take breaks, accept others' support, drink plenty of fluids, and try to get some rest, eat meals. All that emotional upheaval can be exhausting. If the individual feels overwhelmed, it is worth considering to hire a respite worker or a patient care assistant to help provide the physical care so that one can continue to be there emotionally for your loved one.
Sometimes it appears as though the dying person is having difficulty letting go. Perhaps the experience is not evolving the way his or her family members thought it would. Perhaps it takes longer than anticipated. People die in their own time. There is no way to prove whether someone really holds on until the last son arrives, for example, even if it seems that way. If a person thinks someone is hanging on for his family member’s sake, it is appropriate to tell the person that the person will be fine will be all right and that he or she can let go. Sometimes people expect themselves to be present at the time of death. None can control this. Perhaps the dying person is more in charge of this than others know. When meeting people who are keeping a vigil for a loved one who is dying or who has died, they often say that it feels like a bad dream. Feelings of grief, loss and sadness come in waves. Emotions can feel overwhelming, making even simple tasks seem difficult for a time. This is all normal. It does not mean, however, someone is going to be unable to function for the rest of his or her life. It means that right now most of what one can do is grieve. It is a part of being human and part of loving. Grief is the natural response to loving and feeling loss. Guilt is a normal part of grieving. People often keep asking themselves whether they did the right thing or could they have done more or was there enough or else they said the right things. At a time like this, family members are especially vulnerable to guilt Feeling guilt in the wake of a loss allows them to take an inventory of themselves. Most of the time they come to some peace and the guilt slowly fades away. Sometimes people may need someone to talk to who can listen to them as they work through this part of grief.
 ‘How many people so many ideas’ a famous English proverb states. When an individual is cornered by a health mischief he or she reacts differently to the circumstances. Some turn furious and start blaming everyone around, others become quiet, good-natured and try to spend the rest of their life in peace with themselves and the rest of their world. Still others stop fighting and live the final span of the life in a kind of ‘frozen’ state. There is one more type of people who mobilize for the most important struggle in their life and do their utmost to succeed in ‘conquering’ an extra year, month, day from Her Majesty Death. But regardless the reaction all of those who find out the truth begin to reconsider their life values. Everyday practice and research on this sensitive issue show that extreme psychological pressures and inner conflicts often trigger terminal illnesses. It is not a simple coincidence that practically all world creeds consider diseases as a kind of plagues inflicted upon humans and the main goal of the penalty is to force a human to realize that being is the highest value. The best proof to this statement is when facing a terminal illness a person is ready to give away anything for the sake of life. Mr. A.A., a clinical psychologist, describes this state using such characteristics as: ‘…she was more than willing to recover and hoped for a miracle to happen…she was afraid of her physicians, who (in her opinion) were looking for ‘digging’ her as soon as possible… she has become obsessed by this fear… she fully ‘employed’ for at least 10 hours daily compiling complicated disease record overviews that are being exactly translated from Russian into English and shorthanded (regardless all the structural language varieties), faxing and e-mailing them to the most advanced radiological facilities worldwide …’ Telling truth in this case gives patients a chance to fight the disease and look for alternatives and, in the worst case review their life, or, at least aware of the fact that the utmost has been done under the existing circumstances. Still another example of necessity to tell truth to the patients is a new, but very famous ‘The Bucket List’ depicting two people from completely walks of life (a lonely but rich wolf and a poor but loving and beloved elderly man) who encountered at a hospital terminally ill ward. They decide to spend the remaining time to make all their life-long dreams true. Modern medicine cares more for the issue how to treat, reduce pain and relieve from suffering, but ‘put aside’ another equally important point of how to pass away. In fact, the movie characters do pass away in the long run, but the difference is that they leave this world with the feeling and taste of attainment konez In conclusion, telling truth to terminal ill patients is the right decision when looking at it from any position: medical team members should expose the true information to the patient and this is their mandatory duty and responsibility. As to the immediate family members this also important because considering things in their true life is a good opportunity to give the loved one extra care by telling him or her everything that has not been told before. The patient himself gains an extra possibility to turn to the Creator, return in his memories to all the happiest moments in his life and in case ‘the battle is lost” enjoy each and every moment of happiness among the loved ones. Each and every individual regardless his social or moral backgrounds has left a trace in this world and has a privilege to pass away with dignity. Therefore this dilemma changes shape and turns into a norm of conduct.

Conclusion
The issue of telling the truth to a terminally ill seems a core problem in various societies and
creeds. It also integrally involves moral, ethic and psychological concepts that both
medical professionals and family members cannot eliminate. Medical team members that
take care of the person in question experience pressures and moral problems even though
they are specially trained to cope with that state of mind. The family, when being
confronted by the bad news, has to come to terms first and only after act accordingly to
their mind and soul. As to the patient this dispatch finds him or her always unprepared
and leads to a variety of reactions starting with denial and finishing with acceptance of
the unavoidable destiny.
The way the patient and his or her immediate family accept the news is equally
important.
Letting the truth out to the patient and his or her family circle is crucial as it saves his or
her precious time in so many ways: on the one hand, it offers an extra chance to the
patient to address other medical experts for a second opinion, on the other hand, it allows
him or her to enjoy life and feel much more comfort when being surrounded by love,
attention and affection on the side of the next to kin. Still another advantage of this
approach is the choice when the individual can enjoy life at the highest possible rate. In
addition, it allows the human being to concentrate on his or her moral values, overview
the past life, come closer to the family or the Almighty Creator, or even write a living
will to avoid unnecessary disappointments among his or her close family after he or she
passes away and make arrangements as to his or her body.
Therefore, all the people involved (from the terminally ill patent himself to the caregivers
from medical facilities) should feel their moral responsibility for a unique personality
next and, thus, relate towards him or her with full understanding, co-operation and a sort Some Deliberations on Terminally Ill Patients

Some people think they would exist forever. Those folks are planning their near and faraway future, enjoying life and do not pay any attention to the issue of death. Very seldom, when seeing an obituary they may stop for no longer than a second and then continue their seeming endless marathon. Probably, they start  contemplating on the notion of death when getting older or encountering serious diseases. Death is inevitable end of life and each and every religion has specific theory and view on death. Christians, for example, consider death as just another part of the current life; Hinduism believes to rebirth and to reincarnation of souls, and death is not end of all; Judaism has strong conception of paradise where people finally understand the true concept of God. Different relation to death determines different attitude to person whom death approaches. There is almost no person who has never heard of the oath of Hippocrates. Hippocrates was one of the most famous representatives of the ancient medicine who created ethic code of conduct for medical professionals. The Hippocrates’s oath is special for new medical professional, who promise to perform his or her duties in the best way and treat the patient respectfully. One of the major ideas of this oath is “To do no harm” that includes promise to relieve sufferings to the patient independently from age, gender, and status. In those days, people had no complicated examinations and various preparations. They pass away immediately encountering disease, sometime, without any knowledge about his or her ailment. Today modern pharmacy industry and scientific research cause to prolongation of the life expectancy, and terminal ill patient whom death is imminent may wait to the Majesty Death for a long time. Patients, who struggle disease, should be completely aware of his or her health condition. Therefore, psychologists, social workers, and medical teams encounter with the problem of telling the harsh and unpleasant truth to the terminal ill patient. Consequently, medical personnel in different countries follow to different moral code. Japanese, for example, disclose the bad news on the patient’s will only and inform family after getting his or her consent. Russians, oppositely, break the news first to the family and hide everything from the patient. Usually, information about incurable disease turns over patient’s life, and it is extremely important to inform about this fearful fact in a correct form. Telling the truth has a number of professional, ethic and moral shades. At this light, there exist three categories of this problem: medical personnel, family, and patient.
       Medical personnel should not hesitate to tell the truth to terminally ill patients due to medical, practical and emotional issues. First, doctors and nurses share the treatment plan with the client in order to gain his or her full cooperation. An additional goal is to mobilize the patient’s inner psychological and physical resources to fight the deadly disease. The main aim of treatment of an incurable disease is to prolong patient’s life. Therefore, any smallest bit of extra information about possible changes in the individual’s condition may save the precious time. The struggle with the illness turns into race against time and physicians have to inform the person about the hardest truth as soon as possible. Secondly, medical professionals explain the nature, dynamics and prognosis of the disease. The patient comes to terms with his or her condition and tries to find a way out from the blind alley. The physicians have to give him or her a chance for a second opinion not because of medical issues only. The most crucial point is the moral aspect. On the one hand, complicated treatment might prolong the client’s life; on the other hand, those treating procedures may lead the patient to disability. The doctor’s obligation is to respect the patient’s choice to spend the final days by his or her will. Therefore, this situation can be described as many doctors – no answers. Thirdly, the treating personnel face a number of feelings such as threat of death, helplessness, depression and hope. The patient restlessly learns as much as possible about the disease, its stage and timing. In The End -of- Life Handbook David B. Feldman and S. Andrew Lasher (2007) described the patient condition as “hopes for the best and plans for everything” (p.8) In this event the personnel in charge (doctors, nurses, social workers, physiotherapists, psychologists, and even ordinary caregivers) should be ready to reply for those harsh questions as: “What I did to cause this?”, “How quickly do you expect the illness to get worse?”. In this case the professional team members experience difficulties to suppress the feeling of compassion when the patients are looking for a ray of hope in doctor’s eyes.
Close family members and friends who take care of him on daily basis are extremely cautious to avoid showing the sense frustration, annoyance or even preliminary grief.
When medical professionals break out the bad news everyone accepts it in an extremely hard way. Family members usually do not change their attitudes towards the miserable person. Some people consider important to build on the strengths of the relationship that were in place before the terminal illness came about. Others think that it is vital to be open to possibilities during this dynamic time. Still others experience healing in their relationships and find this time to be some of the richest of their lives.
One more thing people cannot miss is opening up. When sitting by the bedside of someone who is loved, let that person know that you are willing to listen — to hear his or her concerns. It is important, though, that loved ones be loved ones and not try to be counselors. Family members should not underestimate the value of their presence. Even if it feels as though relatives are not doing anything, being present sends the message, "I am here. I will not abandon you."
In her book "On Death and Dying," Elisabeth Kubler-Ross identified the stages of death and dying and discussed dying as a process, and a very existential experience that includes such stages as denial, anger and things like that. But at times the perception of death may considerably differ. Kubler-Ross describes acceptance as the most desirable outcome of a grief process. But accommodation is a better description — learning to live as fully as possible, while accommodating to the presence of this terminal illness in one’s life. But a terminally ill should not have to accept that he has a terminal illness. One does not have to accept that he or she is going to die before he or she thought it is time.
Denial is thought as an important coping mechanism and can be been defined as a form of terror management. When facing a reality that is too tough an individual tends to deny it because the reality is too frightening. Denial is a kind of natural protection that allows people to let reality in bit by bit. It allows them to continue living as they contemplate death.
The person who finds himself on the brink of preliminary dying may be afraid of the pain that might be ahead. Or perhaps the person is afraid of losing control of his or her bodily functions, mind or autonomy. The personality may also fear abandonment or becoming a burden to others.
To provide emotional and spiritual support for people in denial, clinical psychologists or chaplains invite them to talk about their fears since sometimes it seems easier for the dying person to share what he or she is afraid of and explore it with someone other than a family member. Those professionals can often help reduce the intensity of fear, whereas the person who is dying may feel the need to protect his or her spouse or child from this type of discussion. In case the loved one knows his or her family member is willing to talk about these concerns, such a discussion can provide a wonderful opportunity for mutual support.
Still another way can be encouragement of a loved one to talk about his or her life — what can be referred to as life review. These are those marvelous stories that get told around the campfire. One may ask a man to tell him how he met his wife. Sometimes, when adult children are present, it is amazing to find out they have never heard these stories.
Sometimes circumstances make it possible for an immediate family member to keep a vigil with his or her loved one before his or her death. This can be a very sacred but very draining experience and it should not underestimate the power of the family member’s presence. Just being present, even while feeling helpless or powerless, can be an important source of strength and comfort for both the loved one and for the individual who keeps a vigil. And there are times during the vigil when he or she can provide assistance, such as making certain your loved one's pain and symptoms are addressed and that he or she has access to the spiritual resources he or she may need.
There exists an important thing that a family member has to fulfill, that is remembering to touch your loved one. The amount of touching a dying person receives tends to decrease as others observe the person to be closer to death. There is hardly anything other more reassuring than touch. Some people massage lotion into the hands and feet of a dying person, or rub the person's head. Even if there seems to be no outward indication, the loved one may be aware of your touch and take comfort in it.
If someone (G-d forbid) awaiting the death of an adult child, talking about what the loved one was like as a child can be comforting. The main goal of this kind of engagement is to make and honor memories, get resolution, and affirm that the life of the dying person mattered and will be remembered.
Keeping a vigil can be really difficult. It's an uncharacteristic type of work for which most of family members do not receive preparation. So it looks a good idea for the person keeping the vigil to take care of herself or himself. Take breaks, accept others' support, drink plenty of fluids, and try to get some rest, eat meals. All that emotional upheaval can be exhausting. If the individual feels overwhelmed, it is worth considering to hire a respite worker or a patient care assistant to help provide the physical care so that one can continue to be there emotionally for your loved one.
Sometimes it appears as though the dying person is having difficulty letting go. Perhaps the experience is not evolving the way his or her family members thought it would. Perhaps it takes longer than anticipated. People die in their own time. There is no way to prove whether someone really holds on until the last son arrives, for example, even if it seems that way. If a person thinks someone is hanging on for his family member’s sake, it is appropriate to tell the person that the person will be fine will be all right and that he or she can let go. Sometimes people expect themselves to be present at the time of death. None can control this. Perhaps the dying person is more in charge of this than others know. When meeting people who are keeping a vigil for a loved one who is dying or who has died, they often say that it feels like a bad dream. Feelings of grief, loss and sadness come in waves. Emotions can feel overwhelming, making even simple tasks seem difficult for a time. This is all normal. It does not mean, however, someone is going to be unable to function for the rest of his or her life. It means that right now most of what one can do is grieve. It is a part of being human and part of loving. Grief is the natural response to loving and feeling loss. Guilt is a normal part of grieving. People often keep asking themselves whether they did the right thing or could they have done more or was there enough or else they said the right things. At a time like this, family members are especially vulnerable to guilt Feeling guilt in the wake of a loss allows them to take an inventory of themselves. Most of the time they come to some peace and the guilt slowly fades away. Sometimes people may need someone to talk to who can listen to them as they work through this part of grief.
 ‘How many people so many ideas’ a famous English proverb states. When an individual is cornered by a health mischief he or she reacts differently to the circumstances. Some turn furious and start blaming everyone around, others become quiet, good-natured and try to spend the rest of their life in peace with themselves and the rest of their world. Still others stop fighting and live the final span of the life in a kind of ‘frozen’ state. There is one more type of people who mobilize for the most important struggle in their life and do their utmost to succeed in ‘conquering’ an extra year, month, day from Her Majesty Death. But regardless the reaction all of those who find out the truth begin to reconsider their life values. Everyday practice and research on this sensitive issue show that extreme psychological pressures and inner conflicts often trigger terminal illnesses. It is not a simple coincidence that practically all world creeds consider diseases as a kind of plagues inflicted upon humans and the main goal of the penalty is to force a human to realize that being is the highest value. The best proof to this statement is when facing a terminal illness a person is ready to give away anything for the sake of life. Mr. A.A., a clinical psychologist, describes this state using such characteristics as: ‘…she was more than willing to recover and hoped for a miracle to happen…she was afraid of her physicians, who (in her opinion) who were looking for ‘digging’ her as soon as possible… she has become obsessed by this fear… she fully ‘employed’ for at least 10 hours daily compiling complicated disease record overviews that are being exactly translated from Russian into English and shorthanded (regardless all the structural language varieties), faxing and e-mailing them to the most advanced radiological facilities worldwide …’ Telling truth in this case gives patients a chance to fight the disease and look for alternatives and, in the worst case review their life, or, at least aware of the fact that the utmost has been done under the existing circumstances. Still another example of necessity to tell truth to the patients is a new, but very famous ‘The Bucket List’ depicting two people from completely walks of life (a lonely but rich wolf and a poor but loving and beloved elderly man) who encountered at a hospital terminally ill ward. They decide to spend the remaining time to make all their life-long dreams true. Modern medicine cares more for the issue how to treat, reduce pain and relieve from suffering, but ‘put aside’ another equally important point of how to pass away. In fact, the movie characters do pass away in the long run, but the difference is that they leave this world with the feeling and taste of attainment. In conclusion, telling truth to terminal ill patients is the right decision when looking at it from any position: medical team members should expose the true information to the patient and this is their mandatory duty and responsibility. As to the immediate family members this also important because considering things in their true life is a good opportunity to give the loved one extra care by telling him or her everything that has not been told before. The patient himself gains an extra possibility to turn to the Creator, return in his memories to all the happiest moments in his life and in case ‘the battle is lost” enjoy each and every moment of happiness among the loved ones. Each and every individual regardless his social or moral backgrounds has left a trace in this world and has a privilege to pass away with dignity. Therefore this dilemma changes shape and turns into a norm of conduct.

Conclusion
The issue of telling truth to a terminally ill seems a core problem in various societies and
creeds. It also integrally involves moral, ethic and psychological concepts that both
medical professionals and family members cannot eliminate. Medical team members that
take care of the person in question experience pressures and moral problems even though
they are specially trained to cope with that state of mind. The family, when being
confronted by the bad news, has to come to terms first and only after act accordingly to
their mind and soul. As to the patient this dispatch finds him or her always unprepared
and leads to a variety of reactions starting with denial and finishing with acceptance of
the unavoidable destiny.
The way the patient and his or her immediate family accept the news is equally
important.
Letting the truth out to the patient and his or her family circle is crucial as it saves his or
her precious time in so many ways: on the one hand, it offers an extra chance to the
patient to address other medical experts for a second opinion, on the other hand, it allows
him or her to enjoy life and feel much more comfort when being surrounded by love,
attention and affection on the side of the next to kin. Still another advantage of this
approach is the choice when the individual can enjoy life at the highest possible rate. In
addition, it allows the human being to concentrate on his or her moral values, overview
the past life, come closer to the family or the Almighty Creator, or even write a living
will to avoid unnecessary disappointments among his or her close family after he or she
passes away and make arrangements as to his or her body.
Therefore, all the people involved (from the terminally ill patent himself to the caregivers
from medical facilities) should feel their moral responsibility for a unique personality
next and, thus, relate towards him or her with full understanding, co-operation and a sort
of empathy.