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  1. Recognizing Suffering.Eric J. Cassell - 1991 - Hastings Center Report 21 (3):24-24.
    Medicine and ethics alike must learn properly to attend to suffering. We can never truly experience another's distress. We can, however, learn to recognize the particular purposes, values, and aesthetic responses that shape the sense of self whose integrity is threatened by pain, disease, and the mischances of life.
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  • The Existential Background of Human Dignity.Gabriel Marcel - 1963 - Cambridge,: Harvard University Press.
    No detailed description available for "The Existential Background of Human Dignity".
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  • Christian Discourses; the Crisis and a Crisis in the Life of an Actress.Søren Kierkegaard - 1997
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  • The sense of suffering.Mary C. Rawlinson - 1986 - Journal of Medicine and Philosophy 11 (1):39-62.
    Medical practice is animated by the intention to cure; it aims to relieve the immense variety of sufferings to which human beings are subject in virtue of the conditions of their embodied existence. My purpose here is to demonstrate how a philosophical analysis of the formal structures and kinds of human suffering provides an essential foundation for determining certain ethical dimensions of the physician's relation to his suffering patient. Can paternalism in medical practice be justified by the aim of relieving (...)
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  • Perspective and therapy in Boethius's consolation of philosophy.Donald F. Duclow - 1979 - Journal of Medicine and Philosophy 4 (3):334-343.
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  • Transforming Desolation into Consolation: the meaning of being in situations of ethical difficulty in intensive care.Anna Söderberg, Fredricka Gilje & Astrid Norberg - 1999 - Nursing Ethics 6 (5):357-373.
    The purpose of this phenomenological-hermeneutic study was to illuminate the meaning of being in ethically difficult care situations. The participants were 20 enrolled nurses employed in six intensive care units in Sweden. The results reveal a complex human process manifested in relation to one’s inner self and the other person, which transforms desolation into consolation through becoming present to the suffering other when perceiving fragility rather than tragedy. The main point of significance here is for all health professionals to create (...)
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