Physicians, philosophers, and theologians consider how to address death and dying for a diverse population in a secularized century.Most of us are generally ill-equipped for dying. Today, we neither see death nor prepare for it. But this has not always been the case. In the early fifteenth century, the Roman Catholic Church published the Ars moriendi texts, which established prayers and practices for an art of dying. In the twenty-first century, physicians rely on procedures and protocols for the efficient management (...) of hospitalized patients. How can we recapture an art of dying that can facilitate our dying well? In this book, physicians, philosophers, and theologians attempt to articulate a bioethical framework for dying well in a secularized, diverse society.Contributors discuss such topics as the acceptance of human finitude; the role of hospice and palliative medicine; spiritual preparation for death; and the relationship between community, and individual autonomy. They also consider special cases, including children, elderly patients with dementia, and death in the early years of the AIDS epidemic, when doctors could do little more than accompany their patients in humble solidarity.These chapters make the case for a robust bioethics—one that could foster both the contemplation of finitude and the cultivation of community that would be necessary for a contemporary art of dying well.ContributorsJeffrey P. Bishop, Lisa Sowle Cahill, Daniel Callahan, Farr A. Curlin, Lydia S. Dugdale, Michelle Harrington, John Lantos, Stephen R. Latham, M. Therese Lysaught, Autumn Alcott Ridenour, Peter A. Selwyn, Daniel Sulmasy. (shrink)

We wish to extend the concepts in Ray and Cooper’s (2024) article entitled “The Bioethics of Environmental Injustice: Ethical, Legal, and Clinical Implications of Unhealthy Environments” to palliat...

Moral injury is the trauma caused by violations of deeply held values and beliefs. This paper draws on relational philosophical anthropologies to develop the connection between moral injury and moral identity and to offer implications for moral repair, focusing particularly on healthcare professionals. We expound on the notion of moral identity as the relational and narrative constitution of the self. Moral identity is formed and forged in the context of communities and narrative and is necessary for providing a moral horizon (...) against which to act. We then explore the relationship between moral injury and damaged moral identities. We describe how moral injury ruptures one’s sense of self leading to moral disorientation. The article concludes with implications for moral repair. Since moral identity is relationally formed, moral repair is not primarily an individual task but requires the involvement of others to heal one’s identity. The repair of moral injury requires the transformation of a moral identity in community. (shrink)

At face value, his question seemed sensible. We target cancer with chemotherapy and bone pain with narcotics. Why not also treat the “pathology” of dying? There exists precedent, after all, for the medicalization of less common human traits or conditions: shyness has become social anxiety disorder, and nocturnal leg jerking has become periodic limb movement disorder. We have developed therapies for these. It could follow that Mr. Roberts's dying might become a “life sustenance disorder” for which we could also prescribe (...) therapy. (shrink)

Doctor, just one more thing.” I marvel every time I hear this, nearly always as I reach for the door. It is as though all patients receive copies of the same instructions, perhaps posted somewhere in the waiting room: Wait until your appointment has run over time. Watch until your doctor stands to leave. Ask a question of grave importance that cannot possibly be answered quickly. I released the doorknob. “Yes, sir?” “I was wondering if you had any advice for (...) me on preparing to die. You see, I got a copy of the pathology report and even though my oncologist didn’t tell me the prognosis was bad, I did a little of my own research. I learned that ‘high grade’ and ‘poorly .. (shrink)

The scenario could not have been more grim. Mrs. Carr had been fitted with a breathing tube for surgery, but the doctors were unable to wean her from the ventilator due to recurrent episodes of life‐threatening infection. She could not eat because of the ventilator, so she received nutrition through a tube in her stomach. At some point, her kidneys shut down and she started dialysis treatments. Between recurrent infection and dialysis, her blood pressure bottomed out, and the medical team (...) frequently jump‐started her heart with intravenous adrenaline‐type medications. Without aggressive support of her lungs, kidneys, nutrition, and cardiovascular system, Mrs. Carr would be dead. “What is going on here?” Anna wondered aloud. “Is this life?” Philosopher and physician Jeffrey Bishop might argue that this is not life. Rather, medicine has created a body in perpetual motion. Contemporary medicine, he contends, has redefined human life as human function; doctors simply replace the broken or dead parts of the human machine with other machines—a ventilator for the lungs, dialysis for the kidneys, and so forth—and the body stays in motion indefinitely. Bishop argues that the discipline of medicine needs to reexamine its metaphysical assumptions—its current approach is detrimental to human flourishing. Should a metaphysics of efficient causation be replaced with a more expansive metaphysics of final causes? (shrink)

A Yale physician's fascinating and wise exploration of why so many people die poorly and how a medieval bestseller on the art of dying well holds important lessons for today.