Showing 541 - 550 of 870 annotations tagged with the keyword "Patient Experience"
The now famed American poetess, Sylvia Plath (Gwyneth Paltrow) is a Fulbright scholar at Cambridge, England in 1956. Angered over a stinging review of her work by the literary roué Ted Hughes (Dennis Craig), she is then charmed by his poetry and blatantly sets out to seduce him. They marry soon after.
Sylvia had tried to commit suicide several times in her youth. Recalling one terrifying near miss, her cold-seeming mother resents Hughes, sensing the power in passionate love to harm her fragile, brilliant daughter. The initially torrid life that Ted and Sylvia share in both America and in rural Britain, grows tired through the strain of two children, her lack of joy in teaching, and his greater poetic success, all of which seem to stifle her creativity.
It ends because of his chronic infidelities, reduced in this version to a committed affair with a mutual friend, the thrice-married, Assia Wevill (Amira Casar), who becomes pregnant. Rage, jealousy, and depression become Sylvia’s muse. The more she suffers with Hughes, the more productive and poignant is her work. Unable to lure him back, she leaves buttered bread and milk for her children, seals the kitchen, and gasses herself to death.
Dr. Flaherty, a practicing neurologist, sets out to explore the act of writing and, more broadly, creativity, in the context of both neuroscience and emotion. She begins by describing several brain conditions that seem to enhance the need to write, even to the extent of obsessive hypergraphia. Next she turns to the opposite state, writer's block, looking at both psychological and neuroscientific perspectives.
Using some of the recent studies of the relationships between certain brain centers and language related phenomena, Flaherty further clarifies some of the cognitive bases for creating literature. Finally, the study turns specifically to the temporal lobe as the possible organic site of the perceived voice of the muse in religious and creative inspiration.
Ten "forms of devotion" are described briefly in one or two pages of accessible, everyday prose: Faith, Memory, Knowledge, Innocence, Strength, Imagination, Prayer, Abundance, Wisdom, Hope. Each is illustrated with an engraving of an allegorical image with Latin and gothic German text. In the first mini-essay, the narrator contends that "the faithful are everywhere." She demonstrates that faith in a future and in immortal continuity is the driving force, not only for religious folk, but for anyone who goes to school, gets up each day, drives to work, embarks on a journey, takes a pill.
The following mini-essays show how each of the forms of devotion are wielded by "the faithful" to carry on valiantly confronting the challenges of ordinary existence. Faith and Hope together beget power. By the end, the reader senses a certain irony--as if the writer is not a member of the faithful. She may acknowledge and sometimes envy their resolute success, but does she share it? Perhaps not, and we are left wondering if she even admires it.
The narrator has four loves--one for each chamber of her heart: right atrium, right ventricle, left atrium, left ventricle: music (from her mother), painting (from her husband), language (shared with her son), and light. Each section, introduced by an anatomical engraving of the heart, describes how the love entered and developed in her life. Their relative importance is related to the size and thickness of the cardiac chambers. Carefully placed engravings of domestic scenes and landscapes, mostly nineteenth century, complete the essay.
While on an airplane, Carson experiences abdominal pain. He is a divorced man in his fifties and a sales representative for a computer and information technology firm. He spends much of his time traveling and fancies himself "a connoisseur of cities." The increasingly severe stomach pain forces Carson to reschedule his business meeting and retreat to his hotel room.
His suffering mounts and he decides to visit the emergency department of the city hospital. Carson is evaluated by two young male doctors and later a middle-aged female physician. Despite blood tests and X-rays, his diagnosis remains murky and a surgical consultation is obtained. The surgeon suspects appendicitis. He postulates that Carson may have a retrocecal appendix and explains that in such cases the anatomical location of the organ often confounds the diagnosis.
Carson undergoes surgery. His appendix is indeed retrocecal and rupturing. He spends five days convalescing from the operation. During that time he acquires an intimate knowledge of the city from his stay at the hospital. The experience revitalizes him. Carson reasons that the world is miraculous in part because it is so simple yet still spectacular.
Summary:This story of one exceptionally accomplished family's discovery of their past and future relationships with Huntington's Disease (HD) is also the story of how the Wexler family changed the cultural narrative of HD for other families at risk for this genetically-transmitted and currently incurable disease. The HD diagnosis of Leonore Wexler (the author's mother) inspires Milton Wexler, a psychologist, to create a major foundation for HD research, which develops critical mass and influence as Leonore Wexler's condition deteriorates, and after her death. The book interweaves the story of the Wexlers' emotional and other negotiations with HD and the story of their efforts to create an HD community comprised of those with active symptoms of HD, family members, advocates, and researchers.
Dr. Andrey Yefimych Ragin has for many years been the superintendent of a town hospital. A solitary man who pursued a medical career to please his father, he feels superior to the people who live in the provincial town, none of whom engage in intellectual or aesthetic pursuits. Initially, Ragin was conscientious about his duties at the hospital, but after a while he withdrew his interest and energy. Now he sees only a minimal number of patients and leaves the rest to his assistant, Sergey Sergeyich.
Ragin has developed the philosophy that, since "dying is the normal and legitimate end of us all," there is no point in trying to cure patients or alleviate suffering. The endeavor is futile. While Ragin accurately observes deficiencies in the hospital and in the surrounding society, he does nothing to try to remedy them. Instead, he withdraws to his apartment and spends his time reading.
At one point, Ragin accidentally finds himself in Ward 6, where the lunatics are kept. One of them, Ivan Dmitrich Gromov is a well-educated paranoid man who engages Ragin in conversation. Ragin is so taken with this stimulating interchange that he begins to visit Ward 6 daily to debate with Gromov. Since the doctors never visit Ward 6, this is considered very peculiar behavior. Based on this new evidence of incompetence, the town council decides to fire Ragin from his position.
Ragin then goes on an extended tour with his one friend, Mikhail Averyanych, the postmaster. But when he returns, he behaves more strangely than ever. Finally, the new superintendent, Dr. Khobotov, tricks Ragin into visiting Ward 6, whereupon they incarcerate him as a lunatic. Shortly thereafter, Ragin has a stroke and dies.
This book, a sequel to It's Not About the Bike: My Journey Back to Life, chronicles five-time Tour de France winner Lance Armstrong's personal and professional triumphs and agonies from late 1999 (after he won his first Tour and after the birth of his son Luke) to mid-2003, the 100th anniversary of the Tour. Armstrong defines himself by his cancer experience and survival; he devotes himself to both one-on-one connections with fellow cancer patients as well as his public persona to raise awareness and funds for cancer programs and survivors' needs.
There are many medically related themes in the book. Descriptions of cycling sports injuries and illnesses include a severe concussion, a broken cervical vertebra, dehydration, road rash, tendonitis and exhaustion. Armstrong experiences the loss of friends and acquaintances to cancer and trauma. He is the subject of an intense investigation into the possible use of recombinant erythropoietin and finally cleared of suspicion after nearly two years. As a world class athlete, he is subject to frequent, random drug testing.
His wife experiences a failed in vitro fertilization cycle, though a subsequent successful treatment leads to the birth of healthy twin girls. The Red Cross invites Armstrong to visit NYC firefighters soon after the devastation of September 11, 2001 in a successful effort to boost morale. Armstrong, though, describes encounters with some cancer patients in which he felt he did not succeed in providing the desired inspiration.
Despite reaching his five-year cancer-free milestone, Armstrong, like many other cancer survivors, wonders if the cancer will return. He is hyper-vigilant of his body not only because of his elite athlete status, but also because of his cancer history. Nonetheless, he is reckless and jumps from a steep cliff to sense the rush of fear and freedom.
Armstrong trusts and believes in modern medicine and technology, as well as the physicians, nurses and other health care practitioners dedicated to cancer treatments and health care. He also lauds complementary practices, particularly the team chiropractor who uses a variety of techniques to support the riders during the grueling Tour.
The author comments initially that most physicians become involved in the stories of their patients' lives--as witnesses, chroniclers, and players. He uses as an example the story of a physician's role in the death of Anton P. Chekhov. Another interesting example is the book, A Fortunate Man (see this database), the story of an English country doctor who matures in the profession and comes to recognize the task of the doctor as one to help his patients feel recognized.
Dr. Verghese believes that all patients seen by physicians are in the midst of a story that begins the moment they walk through the portals of a hospital or a clinic. He sees the challenge as engaging the patient and the family in finding an "epiphany," even if that epiphany is simply the understanding that there is nothing more that can be done medically. In his conclusion he says that as physicians we should be ministers of healing, storytellers, storymakers, and players in the stories of our patients and ourselves.
The author, Samuel Shem, opens these reflections by saying that he was a writer before he was a doctor. His early answers to questions about healing came from stories he read. "Life as it should be in addition to life as it is" became the "motor" of his writing. He loved stories that he heard from patients and the "few humane doctors" he met and decided he would be able to understand people better by writing about experiences with them.
Shem's experience as an intern spawned The House of God (see this database) and he sees writing about his training as an example of the use of resistance when he saw "something unjust, cruel, militaristic or simply not right." He recommends the following to resist the inhumanities in medicine: (1) Learn our trade in the world, (2) Beware of isolation, (3) Speak up, (4) Resist self-centeredness. He says that the healing essence of narrative is in "we," meaning the patient and the physician.