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Published in: Medicine, Health Care and Philosophy 3/2020

01-09-2020 | Care | Scientific Contribution

Death without distress? The taboo of suffering in palliative care

Author: Nina Streeck

Published in: Medicine, Health Care and Philosophy | Issue 3/2020

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Abstract

Palliative care (PC) names as one of its central aims to prevent and relieve suffering. Following the concept of “total pain”, which was first introduced by Cicely Saunders, PC not only focuses on the physical dimension of pain but also addresses the patient’s psychological, social, and spiritual suffering. However, the goal to relieve suffering can paradoxically lead to a taboo of suffering and imply adverse consequences. Two scenarios are presented: First, PC providers sometimes might fail their own ambitions. If all other means prove ineffective terminal sedation can still be applied as a last resort, though. However, it may be asked whether sedating a dying patient comes close to eliminating suffering by eliminating the sufferer and hereby resembles physician-assisted suicide (PAS), or euthanasia. As an alternative, PC providers could continue treatment, even if it so far prove unsuccessful. In that case, either futility results or the patient might even suffer from the perpetuated, albeit fruitless interventions. Second, some patients possibly prefer to endure suffering instead of being relieved from it. Hence, they want to forgo the various bio-psycho-socio-spiritual interventions. PC providers’ efforts then lead to paradoxical consequences: Feeling harassed by PC, patients could suffer even more and not less. In both scenarios, suffering is placed under a taboo and is thereby conceptualised as not being tolerable in general. However, to consider suffering essentially unbearable might promote assisted dying not only on an individual but also on a societal level insofar as unbearable suffering is considered a criterion for euthanasia or PAS.
Footnotes
1
Whenever I speak of assisted dying, I am referring to physician-assisted suicide (PAS) and euthanasia without further differentiation. In both cases, the physician’s intention is to help hastening death if requested by the patient. However, in PAS he helps a person to kill herself while in euthanasia he himself kills the person by injection of a lethal drug.
 
2
Admittedly, my hypothesis abides empirical evidence. However, the aim of my paper merely is to draw attention to possible unwanted consequences that come along with a guiding principle of PC. Thus, my critique primarily applies to an ideal and not to practice. I am not claiming that no physician is aware of the limits of his professional conduct concerning the alleviation of suffering. Instead, my suggestion consists in constantly reflecting upon certain ideals of PC so that the—undoubtedly already strong—respect for autonomy can even increase.
 
3
In the following I either speak of deep continuous sedation until death or use the term “terminal sedation” synonymously. However, PC offers other forms of sedation. The broader concept of “palliative sedation” describes the application of suitable drugs to—partly or completely—reduce a patient’s consciousness in order to alleviate his suffering. The strongest form, terminal sedation, is only applied as a last resort if other means do not suffice and the patient’s symptoms still prove refractory (Bozzaro 2015).
 
4
I do not want to elaborate in detail on the long-lasting controversy about the differences and similarities of euthanasia and terminal sedation. For an overview of the pros and cons cf. ten Have and Welie 2014.
 
5
However, spiritual care cannot be reduced to support in a quest for meaning. So far, there is no generally accepted conceptualisation of spirituality, and several concepts of spiritual care exist. In 2009, a Consensus Conference reached the following definition: „Spirituality is the aspect of humanity that refers to the way individuals seek and express meaning and purpose and the way they experience their connectedness to the moment, to self, to others, to nature and to the significant or sacred“ (Puchalski et al. 2009). Correspondingly, a broad range of spiritual health interventions exists.
 
6
The medical association Foederatio Medicorum Helveticorum (FMH) usually includes SAMS guidelines in their code of conduct. However, in this particular case, FMH refused to do so, arguing the criterion of “untolerable suffering” was too vague. Hence, the old guidelines from 2004 still apply.
 
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Metadata
Title
Death without distress? The taboo of suffering in palliative care
Author
Nina Streeck
Publication date
01-09-2020
Publisher
Springer Netherlands
Keyword
Care
Published in
Medicine, Health Care and Philosophy / Issue 3/2020
Print ISSN: 1386-7423
Electronic ISSN: 1572-8633
DOI
https://doi.org/10.1007/s11019-019-09921-7

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