Publicación: Enfermedad terminal, decisiones compartidas y voluntades anticipadas. Un enfoque personalista-comunitario
Cargando...
Fecha
2023-10-05
Autores
Editor/a
Director/a
Tutor/a
Coordinador/a
Prologuista
Revisor/a
Ilustrador/a
Derechos de acceso
info:eu-repo/semantics/openAccess
Título de la revista
ISSN de la revista
Título del volumen
Editor
Universidad Nacional de Educación a Distancia (España). Facultad de Filosofía
Resumen
El afrontamiento de la enfermedad y su posible final: la propia muerte, constituye una de las cuestiones más serias a las que se puede enfrentar un filósofo. Morir significa dejar de ser. En ocasiones, un deslizamiento lento que nos lleva a un deterioro progresivo de las facultades físicas, mentales y emocionales. Quien muere siente la necesidad de construir una historia, lo más coherente posible, que pueda ser transmitida a los demás. Es posible que la muerte nos dé un respiro, permitiéndonos vivir con la enfermedad y ordenar el sentido de nuestra experiencia. Estaríamos hablando, en ese momento, según una estructura narrativa que combina hechos y valores. Hay una tensión bidireccional entre hechos y valores, que el otro debería ser capaz de ajustar. En gran medida, morir significa permanecer en manos del otro y ser parte integrante de otras historias. Significa entrar, incluso antes, en una fase que no puedo dejar de percibir como contraria a mi identidad, como una ruptura silenciosa e imperceptible. Manejarme en estas circunstancias requiere una buena dosis de autoexamen. Según Aaron Beck podríamos hablar incluso de socratismo empírico, lo que implicaría un punto de vista sobre la enfermedad desde abajo. Es posible entender este giro como perspectivismo, i. e., como giro del sujeto sobre sí mismo, como autodescubrimiento. Sin embargo, el desarrollo de nuevas tecnologías y su incorporación a los cuidados paliativos pueden bloquear esta experiencia de ultimidad. Los desarrollos de la Medicina Basada en la Evidencia (MBE), más allá del paradigma de la ciencia, deben permitirnos la pregunta por el quién. En esta circunstancia debemos considerar la utilidad del Documento de Voluntades Anticipadas.
Coping with illness and its possible end: one’s own death, constitutes one of the most serious questions that a philosopher can face. Dying means I ceasing to be. Sometimes, a slow slide that leads us to a progressive deterioration of physical, mental and emotional faculties. Whoever dies feels the need to construct a story, as coherent as possible, that can be transmitted to others. It´s possible that death gives us a breather, allowing us to live with the illness and to organize the meaning of experience. We would be talking, at that moment, according to a narrative structure that combines facts and values. There is a two-way tension between facts and values, which the other must be able to adjust. To a large extent, dying means remaining in his hands and being a component of other stories. It means entering, even before, in a phase that I can’t stop perceiving as contrary with my identity, as a silent and imperceptible rupture. Managing myself in these circumstances requires a good dose of self-examination. According to Aaron Beck we could even speak of empirical socratism, which would imply a point of view on illness from below. It is possible to understand this turn as perspectivism, i. e., as the subject's turn on himself, as self-discovery. However, the development of new technologies and their incorporation into palliative care may block this experience of ultimacy. The developments of Evidence Based Medicine (EBM), beyond the paradigm of science, should allow us to ask the question of the who. In this circumstance we must consider the usefulness of the Advance Directive.
Coping with illness and its possible end: one’s own death, constitutes one of the most serious questions that a philosopher can face. Dying means I ceasing to be. Sometimes, a slow slide that leads us to a progressive deterioration of physical, mental and emotional faculties. Whoever dies feels the need to construct a story, as coherent as possible, that can be transmitted to others. It´s possible that death gives us a breather, allowing us to live with the illness and to organize the meaning of experience. We would be talking, at that moment, according to a narrative structure that combines facts and values. There is a two-way tension between facts and values, which the other must be able to adjust. To a large extent, dying means remaining in his hands and being a component of other stories. It means entering, even before, in a phase that I can’t stop perceiving as contrary with my identity, as a silent and imperceptible rupture. Managing myself in these circumstances requires a good dose of self-examination. According to Aaron Beck we could even speak of empirical socratism, which would imply a point of view on illness from below. It is possible to understand this turn as perspectivism, i. e., as the subject's turn on himself, as self-discovery. However, the development of new technologies and their incorporation into palliative care may block this experience of ultimacy. The developments of Evidence Based Medicine (EBM), beyond the paradigm of science, should allow us to ask the question of the who. In this circumstance we must consider the usefulness of the Advance Directive.
Descripción
Categorías UNESCO
Palabras clave
Enfermedad, Muerte, Sufrimiento, Documento Voluntades Anticipadas, Illness, Death, Suffering, Advance Directives Documen
Citación
Centro
Facultades y escuelas::Facultad de Filosofía
Departamento
Filosofía