Bakgrund: Hjärtinfarkt drabbar årligen 7 miljoner människor världen över och är den enskilt vanligaste dödsorsaken i Sverige. Sjukvården har ett ansvar i omhändertagandet av en patient som drabbats av en hjärtinfarkt. Dels genom ett lugnt och tryggt omhändertagande men också genom stöd och vägledning. Genom personcentrerad vård lägger sjuksköterskan fokus på patientens delaktighet, övertygelser och värderingar och tar hänsyn till att det finns kulturella, sociala och individuella skillnader. Sjuksköterskan behöver undersöka faktorer som kan påverka patientens förmåga att anpassa sig till sjukdomen för att kunna hjälpa patienten att anpassa sig till sin nya livssituation. Livsåskådningar ligger till grund för hur människor tolkar sin omvärld och ser på livet. Hur en människas syn och tankar om verkligheten och sin omvärld ser ut påverkar individens handlande gentemot sig själv och andra. Syfte: Syftet var att belysa livsåskådningens betydelse för patienters anpassning till livet efter en hjärtinfarkt. Metod: En litteraturöversikt gjordes i enlighet med Fribergs metod. Resultatet är baserat på tolv kvalitativa vetenskapliga artiklar som beskriver patienters erfarenheter av att drabbas av en hjärtinfarkt och livet som följer efter infarkten. Artiklarna analyserades genom tematisering och kategorisering. Resultat: Tre huvudkategorier identifierades med tillhörande åtta subkategorier. De tre huvudkategorierna var känsla av kontroll, tankar kring livet och döden och känslor kring en förändrad livssituation. Dessa tre huvudkategorier beskriver patienters erfarenheter av att drabbas av en hjärtinfarkt. Ur resultatet framkom att livsåskådningsmässiga frågor kommer till patienten i samband med en livshotande sjukdom. Diskussion: Resultatet diskuteras utifrån Jeffners definition av livsåskådning och vilken funktion livsåskådningen har för hur människan anpassar sig till en förändrad tillvaro utifrån perspektiv och hanterbarhet. Tydligt framkommande delar i resultatet kopplas till och diskuteras mot de tre komponenterna, teorier om människan och världen, centralt värderingssystem och grundhållning i Jeffners definition. / Background: Myocardial infarction affects seven million people annually all over the world and is the single most common cause of death in Sweden. Healthcare professionals have a responsibility to care for a patient who has suffered a heart attack. Partly through calm and safe caring, but also through support and guidance. As well as person-centered care, the nurse focuses on the patient's involvement, beliefs and values and considers that there are cultural, social and individual differences. The nurse needs to investigate factors that can affect the patient's ability to adapt to the disease in order to help the patient adapt to their new life situation. Conception of life form the basis for how people interpret their surroundings and outlook on life. How a person's vision and thoughts about reality and their surroundings look, and affect the patients´ actions towards themselves and others. Aim: The aim was to illustrate the meaning of conception of life for patients´ adapting to life after a myocardial infarction. Method: A literature review was made in accordance with Friberg's method. The result is based on twelve qualitative scientific articles describing patients' experiences of suffering from a myocardial infarction and life following contraction. The articles were analyzed by thematization and categorization. Results: Three main categories were identified with eight associated subcategories. The three main categories were feeling of control, thoughts about life and death and feelings about a changed life situation. These three main categories describe patients' experiences of suffering a myocardial infarction. The results showed that thoughts about conception of life arise with diagnosis of a life-threatening illness. Discussion: The result is discussed on the basis of Jeffners definition of conception of life and it´s function for how a person adapts to a changed existence from perspective and manageability. Clearly emerging parts of the result are linked to and discussed against the three components, theories of human kind and the world, a central values system and a basic attitude towards life in Jeffners definition.

The similarities between psychosis and different mystical experiences are striking. Professor Jens-Ivar Nergård (1998, 2006) has pointed out similarities between the calling of the Sami shaman/nåjd and the state of psychosis and high-lights the reciprocal meanings andpurposes of these similarities in a Saami context where the calling and the called are regarded as meaningful for the community. By comparing what psychodynamic theorynames psychosis with the calling process of the nåjd the aim of this work is to investigatethe question of how the latter’s discourse finds individual and contextual purpose andmeaning in the psychological functions leading to the former. Since this comparison andinvestigation concerns two different ontologies and discourses, with their own conceptsand views on the psychological functions mentioned, it is done in a qualitative comparativemethod of discourse analysis.The psychodynamic discourse through the books of professor Johan Cullberg classifiespsychosis as a psychological regression to a more primitive psychological state in whichthe individual is caught in primary process thoughts; characterized by dilutions, hallucinations and magical thinking. The psychodynamic discourse sees no contextual, and verylittle individual, meaning or purpose with these functions. This theory is what I will compare to the material given by primarily Jens-Ivar Nergård from a Saami discourse.What I find in the discourse material is an ontology - simultaneously psychological, spiritual, practical and religious (hence the interest from the perspective of psychology of religion) – which differs from the ontology of the psychodynamic discourse in crucial ways.In the Saami discourse the individual experiencing what the theory would name hallucinations, dilutions or psychosis is never disconnected from his or her community and contextbut is instead seen as an important and strong bringer of insights and knowledge. This isconnected to the ontology mentioned above in which relating to - seeing, hearing and interacting with - non-human persons is viewed as a natural experience to understand andrelate to nature, the community, the past and present. The psychological functions in which these interactions take place are regarded as meaningful, significant and sacred.