Death is defined as the complete cessation of all living things. Dying is defined as a process of deterioration of the vital system that culminates in the human’s death. In contemporary medicine, the absence of brain function, as shown by a flat line on an electroencephalogram record, is the most frequently used criteria for death (Wright, 2020). Each culture defines and, as a result, handles death and dying in its unique manner, with significant differences. These specific patterns of death and dying elicit typical cultural reactions, and such institutionalized conduct has theological, familiar, and economic ramifications. Dying is a social phenomenon as much as a physiological one. Significantly, the end-of-life consists of death, dying, and bereavement.
Death
The end-of-life phase, during which the body’s functions shut down and death is near, may span anywhere from a few days to weeks. Important to mention that the deaths of some patients are painless, while others seem to be battling against the inevitability of their deaths. Giving the loved one assurance that death is a natural life’s part may prove to be helpful during this challenging period.
EOL care is a phrase that refers to the assistance and medical care provided to a person in the days and weeks before they die. Such consideration does not just occur in the minutes before respiration and heartbeat are stopped; it appears throughout the whole process. It is a chance to say goodbye and apologies for past mistakes to a loved one, and demonstrate love and care by providing end-of-life care (Chowdhury et al., 2020). Anderson et al. (2019) suggest that communication is vital to ensure that patients approaching death will die peacefully. For instance, patients in the final phase of their illness usually face communication difficulties. Therefore, their relatives need clear and honest communication with healthcare professionals. In addition, timely communication ensures satisfaction with end-of-life care and provides relatives with the opportunity to say goodbye (Anderson et al., 2019). While caring for a loved one in their last stages may be painful, the chance to say goodbye can be a gift.
Hence, this chance helps come to terms with the loss and transition from grief to the healing process of acceptance. When a terminal disease is in its last stages, it may become apparent that, despite best efforts, a person is on the brink of death despite the provided care, attention, and treatment. At this point, the focus is on making them as comfortable as possible (Wright, 2020). Thus, it is crucial for relatives to spend as much time together as possible.
The clinical approach of death focuses on providing care for a dying patient rather than treating the illness. This viewpoint encompasses aspects such as patient-clinician interaction, negotiation with the caregiver team, and developing a treatment plan. These stages have a variety of impacts on the clinician’s ability to perform their duties. Essentialism, existentialism, and culturalism are three distinct views of death included in the humanistic perspective (Chen et al., 2019). Death is also a significant figure in philosophical ideas and beliefs, as well as in religion. Some hold the conventional notion that philosophical thought and meditation are centered on death since death serves as a reference point for discussing the most fundamental issues concerning what it means to be alive. Among the themes covered by the philosophical view is the concept of death, concerns regarding immortality, the damage caused by death, and moral and ethical considerations.
Dying
The five stages of dying include denial, rage, negotiation, depression, and acceptance. Significantly, the denial stage of dying is the initial death phase. Trying to come up with a plausible reason to question the integrity of information concerning an incurable illness, the patient seeks refuge in solitude; one is persuaded that the condition cannot harm them. Although the ill person often manifests attitudes only when other individuals with whom they may create contact and adjust to their expectations, this is not always the case (Chen et al., 2019). Persons with mental illnesses may mimic well-being in front of people who do not accept the condition, allowing them to engage more with those who accept the disease.
The second stage is rage when ambivalence, wrath, and resentment are all characteristics of the patient’s state of mind. Those who suffer as a result of rage include onlookers and medical professionals, as well as family and loved ones (Chen et al., 2019). The patient regards them indifferently, without pleasure, and with irritation, and at times this results in disputes and problems for the caregivers who must deal with the patient.
Consequently, the rage is followed by the third step, namely the negotiation process. For instance, if the patient is religious, well aware of the current health condition and the gravity of the situation, they attempt to negotiate with God. The person facing death at this stage provides a change of attitude and conduct, such as devotion to the Church or civic action, to postpone the end of their life.
Depression is the fourth step of the process, which is inevitably complex. Long-term sickness is linked with a loss of attractiveness, strength, and self-service skills, all of which contribute to the development of depression (Chen et al., 2019). This syndrome worsens as the person becomes more conscious that death is approaching, which leads to denial, rage, and bargaining until finally accepting the end. The patient is more concerned with what will happen in the future than what happened in the past.
Acceptance is the last and most crucial step; the patient no longer feels envious of others who are still alive and well, and they accept the outcome of their lives. The patients are filled with a sense of foreboding as they contemplate their imminent deaths. At this stage, the patient may be grieving over the death of loved ones and want just their presence, even in situations when encounters are frequently restricted to silent observation (Chen et al., 2019). The patient must be aware of the presence of another human being.
Bereavement
Everyone is affected by the knowledge that death is unavoidable, whether via constant worry, sorrow, or fear of death. It is so intense that it impacts the individual’s psychological processes as well as their social conduct. It is a condition of paralysis that may limit one’s ability to adjust to new circumstances. In a TMT, the connection between “animal” survival instincts and a unique, only human characteristic of mind capable of recognizing the end of life is examined and discussed. Uncontrollable dread may have severe repercussions for both the person and society when it comes to contemplating death. As a result, one is equipped with defensive systems designed to help one conquer the harmful dread (Chen et al., 2019). For some individuals, forgetting about the fragility of life may become a stimulant. In times of crisis, it provides a specific sort of distortion of reality, allowing them to endure the pain that comes with being conscious of one’s death at the cost of one’s health.
Bereavement is defined as the experience of losing someone significant. Consequently, it is characterized by sorrow, which refers to the process and variety of feelings that help to eventually adapt to the experienced loss (Chen et al., 2019). Moreover, grief affects everyone, and there is no such phenomenon as a right or wrong feeling. It is possible to have feelings of sorrow due to various kinds of loss or changes in one’s circumstances.
It is essential to remember that everyone grieves in their manner throughout the bereavement process, regardless of the connection to the person who passed away. There is no single method to respond in this situation (Chen et al., 2019). When a person loses someone significant in their life, it is perfectly adequate to express their feelings. Some individuals weep to show their sorrow, while others never drop a tear, but this does not imply that they are less affected by the loss.
The process of grieving and loss may bring on a range of solid and unexpected emotions. However, ignoring the sorrow will not make the agony of the loss go away any quicker. Attempting to do so may exacerbate the situation in the long term. To paraphrase author and grief counselor Earl Grollman, the only way to start healing from sorrow is to mourn more (Chen et al., 2019). Thus, the only way a person will be able to come to grips with the loss is the active agony confrontation.
The act of reaching out to people who care and can provide support may also be a significant first step on the path to recovery. While some friends and family members may be uncomfortable with the sorrow, there will be plenty of others who will be ready to offer their assistance. It is significant to add that the expression of feelings and emotions is not a burden (Chen et al., 2019). In addition, it may assist in making sense of the loved one’s death and determine how to commemorate their memory best.
Funeral and memorial services, for instance, may serve essential purposes by enabling one to recognize and reflect on the person’s death, recall their life, and bid them farewell. On the other hand, the sorrow may sometimes grow even more acute in the days and weeks after the burial. Moreover, the process of remembering the loved one does not have to stop with the funeral service. It may be beneficial to find methods to commemorate the person who has passed away to keep their memory alive and offer comfort as relatives and friends go through the mourning process. Hobbies, sports, and other activities that provide meaning and purpose to life may help get back into a comfortable routine after experiencing the upheaval of a family member or close friend (Hoerger et al., 2018). They may also assist in building relationships with others and nurturing the soul.
In conclusion, death is a painful experience, especially to the people close to the person undergoing the process, and it leaves many in a mourning state. Since death follows a process, the involved person should try to ease the process of grief for the close family members. Relatives should provide end-of-life care to make the dying person’s transition from life easy. Finding a better way to bereave might help to facilitate the process. The end of life is a difficult moment that requires support from friends and family.
References
Anderson, R. J., Bloch, S., Armstrong, M., Stone, P. C., & Low, J. T. (2019). Communication between healthcare professionals and relatives of patients approaching the end-of-life: a systematic review of qualitative evidence. Palliative medicine, 33(8), 926-941. Web.
Chen, M., Ma, X., Chen, B., Arsenault, R., Karlson, P., Simon, N., & Wang, Y. (2019). Recycling end-of-life electric vehicle lithium-ion batteries. Joule, 3(11), 2622-2646. Web.
Chowdhury, M. S., Rahman, K. S., Chowdhury, T., Nuthammachot, N., Techato, K., Akhtaruzzaman, M., Tiong, S. K., Sopian, K. & Amin, N. (2020). An overview of solar photovoltaic panels’ end-of-life material recycling. Energy Strategy Reviews, 27, 100431. Web.
Hoerger, M., Greer, J. A., Jackson, V. A., Park, E. R., Pirl, W. F., El-Jawahri, A., Gallagher, E. R., Hagan, T., Jacobsen, J., Perry L. M. & Temel, J. S. (2018). Defining the elements of early palliative care associated with patient-reported outcomes and the delivery of end-of-life care. Journal of Clinical Oncology, 36(11), 1096. Web.
Wright, S. M. (2020). Flipping the script: Utilizing a modified Harvard case study model in undergraduate life span development classes. Scholarship of Teaching and Learning in Psychology, 6(2), 104. Web.