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Virginia L. Seno. Being-With Dying: Authenticity in End-of-Life Encounters. AM J HOSP PALLIAT CARE 2010 27: 377

Families and their dying members have notably unmet needs. This is in large part due to health professionals being unprepared to be authentic (emotionally appropriate, purposive, and responsible) in end-of-life encounters. Martin Heidegger’s interpretive phenomenology informed this study, providing background, structures, language, and metaphors to interpret narratives for patterns of authentic being-with dying among nurses who attend to dying. Semistructured interviews elicited tacit knowledge imbedded in the experiences of those nurses and showed how they comport themselves in end-of-life situations. Patterns emerged in a presence of authentic being-with dying, which assisted persons in their transitions toward a peaceful death. Patterns are explicated in a 5-point framework, which paralleled Heidegger’s structures of authentic being-toward-death.
 

Farr A. Curlin, Chinyere Nwodim, Jennifer L. Vance, Marshall H. Chin, and John D. Lantos. To Die, to Sleep: US Physicians’ Religious and Other Objections to Physician-Assisted Suicide, Terminal Sedation, and Withdrawal of Life Support. AM J HOSP PALLIAT CARE April/May 2008 vol. 25 no. 2 112-120

This study analyzes data from a national survey to estimate the proportion of physicians who currently object to physician-assisted suicide (PAS), terminal sedation (TS), and withdrawal of artificial life support (WLS), and to examine associations between such objections and physician ethnicity, religious characteristics, and experience caring for dying patients. Overall, 69% of the US physicians object to PAS, 18% to TS, and 5% to WLS. Highly religious physicians are more likely than those with low religiosity to object to both PAS (84% vs 55%, P < .001) and TS (25% vs 12%, P < .001). Objection to PAS or TS is also associated with being of Asian ethnicity, of Hindu religious affiliation, and having more experience caring for dying patients. These findings suggest that, with respect to morally contested interventions at the end of life, the medical care patients receive will vary based on their physicians' religious characteristics, ethnicity, and experience caring for dying patients.