Safe Passage is a sourcebook for end-of-life care which integrates clinical, psychosocial, spiritual, cultural, and ethical expertise, drawing on the perspectives of the world's most prevalent belief systems.
Safe Passage is a sourcebook for end-of-life care which integrates clinical, psychosocial, spiritual, cultural, and ethical expertise, drawing on the perspectives of the world's most prevalent belief systems.Hinweis: Dieser Artikel kann nur an eine deutsche Lieferadresse ausgeliefert werden.
JML:Assistant Professor, Yale University School of NursingRM: Florence Schorske Wald Professor of Nursing, Yale University School of NursingDPS: Kilbride-Clinton Professor of Medicine and Ethics, The University of Chicago
Inhaltsangabe
* I. POEM - "Autumn Passage" * II. Palliative and End-of-life Care for Safe Passage * Introduction: On Safe Passage * Chapter 1: Historical Perspectives on End-of-Life Care in Global Context: United States * Chapter 2: Historical Perspectives on End-of-Life Care in Global Context: Africa * Chapter 3: Historical Perspectives on End-of-Life Care in Global Context: Europe * Chapter 4: Historical Perspectives on End-of-Life Care in Global Context: Indian Subcontinent * Chapter 5: Historical Perspectives on End-of-Life Care in Global Context: Latin America * Chapter 6: Historical Perspectives on End-of-Life Care in Global Context: Middle East and North Africa * Chapter 7: Historical Perspectives on End-of-Life Care in Global Context: Pacific Asia * Chapter 8: Overview of Health Care Delivery Systems and Workforces in End-of Life Care in the Global North and South * Chapter 9: Spiritual Care of Patients and Families at the End of Life * III. Spiritual Beliefs and Practices for a Good Death * Introduction: On a Good Death * Chapter 10: When Emergencies Happen * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Muslim - Shi'a - Response * The Muslim - Sunni - Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 11: When Disease Progresses * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 12: When Dying May be a Long Process * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 13: At the Time of Death * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 14: After Death * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * IV. CODA
* I. POEM - "Autumn Passage" * II. Palliative and End-of-life Care for Safe Passage * Introduction: On Safe Passage * Chapter 1: Historical Perspectives on End-of-Life Care in Global Context: United States * Chapter 2: Historical Perspectives on End-of-Life Care in Global Context: Africa * Chapter 3: Historical Perspectives on End-of-Life Care in Global Context: Europe * Chapter 4: Historical Perspectives on End-of-Life Care in Global Context: Indian Subcontinent * Chapter 5: Historical Perspectives on End-of-Life Care in Global Context: Latin America * Chapter 6: Historical Perspectives on End-of-Life Care in Global Context: Middle East and North Africa * Chapter 7: Historical Perspectives on End-of-Life Care in Global Context: Pacific Asia * Chapter 8: Overview of Health Care Delivery Systems and Workforces in End-of Life Care in the Global North and South * Chapter 9: Spiritual Care of Patients and Families at the End of Life * III. Spiritual Beliefs and Practices for a Good Death * Introduction: On a Good Death * Chapter 10: When Emergencies Happen * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Muslim - Shi'a - Response * The Muslim - Sunni - Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 11: When Disease Progresses * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 12: When Dying May be a Long Process * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 13: At the Time of Death * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * Chapter 14: After Death * Case * The Clinical Issues * The Ethical Issues * The African Independent and Pentecostal Churches Response * The Buddhist Response * The Confucian Response * The Evangelical Christian Response * The Hindu Response * The Indigenous Response * The Jewish Response * The Mainline Protestant Christian Response * The Shi'a Muslim Response * The Sunni Muslim Response * The Roman Catholic Response * The Sikh Response * The Unitarian Universalist Response * IV. CODA
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