BAKGRUND: Att uppleva existentiellt lidande är en naturlig del av att vara människa. Att lindra lidande ingår i sjuksköterskors ansvarsområde. En god kommunikationsförmåga krävs för att skapa ett samtal som lindrar lidandet. SYFTE: Att belysa sjuksköterskors erfarenheter av att möta patienter med existentiellt lidande. METOD: Litteraturbaserad studie grundad på fjorton kvalitativa vetenskapliga artiklar. RESULTAT: Ur analysen av datamaterialet framkom tre kategorier såsom: Strävan mot lindring, hinder för ett adekvat professionellt yrkesutövande och professionell och personlig påverkan med nio underkategorier. KONKLUSION: När sjuksköterskor får utbildning och kunskap i hur existentiellt lidande kan hanteras blir de betydligt bättre på att tillgodose patienters behov av detta. Avsaknad av tydliga regelverk, som betonar vikten av att se patienters existentiella lidande, gör att den delen av omvårdnaden hamnar i skymundan. / BACKGROUND: To experience the existential suffering is a natural part of being human. To relieve suffering is part of nurses' responsibility. It requires good communication skills to create an encounter to alleviate the suffering. OBJECTIVE: To elucidate nurses' experiences of meeting patients with existential suffering. METHOD: Literature-based study, based on fourteen qualitative research articles. RESULTS: Three categories emerged from the analysis: Striving towards alleviation, barriers to adequate practicing professional and professional and personal impact with nine subcategories. CONCLUSION: When nurses are educated and get the knowledge about how existential suffering can be managed, they become much better at meeting the needs of patients. Lack of a distinct regulatory framework which emphasizes the importance of recognizing patients' existential suffering, puts that part of caring in the background.

Nursing care of patients with advanced cancer is challenging because it touches many dimensions of a patient’s life. The study of spiritual pain is relatively new although potentially very important in understanding how to help patients with advanced cancer achieve a sense of well-being. The purpose of this pilot study was to increase scientific knowledge from the participants‟ perspectives about experiences of spiritual pain and physical pain, and identify correlates of well-being from the participants‟ own perspectives in the context of advanced cancer. Four research questions were examined in this study: 1. What is the relationship between physical pain and spiritual pain, as perceived by participants who have advanced cancer? 2. What is the relationship between spiritual pain and existential well-being, as perceived by participants who have advanced cancer? 3. What is the relationship between spiritual pain and physical pain in the context of the demographic and health-related variables of age, gender, years of education, and months since diagnosis? 4. What factors do participants with advanced cancer identify as important to their existential well-being? A descriptive correlational design was used to study the research questions in a convenience sample of 30 adult participants from an outpatient oncology clinic in Southern Arizona. Quantitative data were obtained through interviews using the Providence Saint Vincent Medical Center Pastoral staff’s Spiritual Pain Assessment Tool and Paloutzian and Ellison’s (2009) Existential Well-Being Scale, and a Physical Pain Rating scale along with a demographic and health-related form. Qualitative data were also obtained from the participants. Descriptive, correlational, and content analyses generated results of a significant relationship between Spiritual Pain and Existential Well-Being, and a non-significant relationship between Physical Pain and Spiritual Pain. The following themes (with the first three being most frequently mentioned) were identified as important to the participants‟ well-being during their experience of advanced cancer: Meaningful activity, family and friends, and spiritual aspects, followed by health/nutrition, symptom management, and finances. Results warrant continued research into spiritual pain as it relates to existential well-being in persons with advanced cancer

Les pertes liées à la capacité fonctionnelle, au réseau social et à l'approche de la mort, sont autant de menaces pour le bien-être en général mais représentent aussi des opportunités de transformation et de croissance par l'intégration des parties de sa vie en un tout cohérent et l'acceptation que la mort représente la fin naturelle de la vie. Ainsi la recherche d'un sens à sa vie est importante à n'importe quel âge et plus encore dans le grand âge. La présente étude s'est intéressée au rôle que joue le sens de la vie dans les stratégies d'adaptation et les attitudes face à une mort prochaine. Elle se divise en quatre chapitres. Le premier chapitre présente la problématique sous-jacente à la recherche, la question de recherche, la recension des écrits sur les principaux thèmes, les objectifs ainsi que le cadre théorique. Le deuxième chapitre traite de la méthodologie utilisée, des stratégies d'observation et d'analyse, des obstacles méthodologiques et des considérations éthiques. Le troisième chapitre présente les caractéristiques des participants, le processus d'analyse, les résultats et leur interprétation. Le quatrième chapitre présente la synthèse des résultats, une comparaison avec les autres études, le modèle exploratoire du lien entre sens de la vie, stratégies d'adaptation et attitudes face à la mort, la portée et les limites de la recherche ainsi que les pistes de recherches. La conclusion comprend des recommandations pour l'intervention tant au niveau du personnel soignant que pour les personnes âgées et leur entourage.

This thesis seeks to identify, explain, and differentiate the problems of existential doubt and the burden of choice in today’s world versus the previous epochs of human existence. It will attempt to discern the relevant differences in the types of existential doubt, illustrate how these differences came about, and analyze the strength of a potential solution to these problems. My aim is to critique Dreyfus and Kelly’s portrayal and solution to these problems in a way that can further promulgate discussion on an increasingly relevant topic in philosophy, mental health, and science. The conclusion will provide a novel understanding of contemporary nihilism that might be of use in combating this epidemic.

A mentor is a qualified mental health practitioner, namely in this instance a nurse who facilitates guides and supervises the learning experience and assesses the student’s competences in practice. This longitudinal study examines the perceptions of mentorship in clinical practice from nurses, as they move from students to recognised professionals with authority to advise and assess students’ competence in practice. This ethically approved study mainly uses qualitative methods. Initially it involved interviewing eight completing mental health nursing students, and 270 mainly qualitative questionnaires were sent to qualified mental health nurse mentors in clinical practice. The final data collection of the study involved interviewing six qualified nurses/mentors who were originally the students in this study. Existential phenomenology was a valuable means of interpreting the perceptions of both the students, qualified nurses and the mentors. This ontological perspective explores the consciousness of the self, operating within a collective consciousness of their world. The data analysis initially followed Van Manen’s holistic approach; then extracting essences, identifying themes and then synthesizing essences. This was then followed by an existential processing of the data from the first and second interviews. The results reveal that the students believe that mentoring is an absolute necessity for their practical training; but the mentoring experience is precarious due to the numerous barriers. The results also highlighted incidences where students who experience ineffective mentoring are inspired to become much more effective at mentoring, because they do not want their students to experience the poor mentoring they had received. The participants in this study said students who are not competent are still passing practice, and the craft of mental health caring is not taught to an appropriate standard. However, learning from the experience of the transitional process was also revealed, and how the development of the self affected the perception of mentoring.

O objetivo do presente trabalho é expor a Psicanálise existencial, descrita em O Ser e o Nada (1943/2008), como fio condutor entre a dimensão individual e coletiva na obra sartreana. Especificamente, tentar interpretar o método de compreensão da ontologia fenomenológica como tentativa primordial de formular a purificação do campo antropológico. Em outras palavras, mostrar que a subjetividade não pode ser enquadrada partindo dos pressupostos da ciência tradicional, que reifica o processo existencial. A fim de alcançar esse objetivo, nossa exposição é divida em duas partes: (1) elucidação das premissas da Psicanálise existencial e (2) interpretar a obra Questão de método (1957/1966) a partir dos resultados adquiridos em (1). Portanto, primeiramente expomos o sujeito como projeção existencial para, então, demonstrar que a dinâmica social está intimamente articulada com essa estrutura subjetiva. Isso significa que, em alguma medida não existe separação ontológica entre a dimensão individual e a coletiva. Nesse sentido, salientamos como, segundo Sartre, o existencialismo pode auxiliar as pretensões marxistas. Nesta investigação, pode-se perceber que, apesar da inflexão presente na trajetória intelectual sartreana, a tentativa de humanizar os meios pelos quais se investiga as ações humanas esteve sempre presente nos escritos de Sartre. É nesse sentido que propomos a articulação entre Psicanálise existencial e o método de compreensão do campo antropológico. / The aim of the present work is to expose existential psychoanalysis, which is described in Being and Nothingness (1943/2008), as being the guiding thread between the individual and the collective dimensions in the Sartrean oeuvre. Specifically, we try to interpret the comprehension method of phenomenological ontology as a primordial attempt to formulate the \"purification\" of the anthropological field. In other words, to show that subjectivity can not be framed within the assumptions of traditional science, thus reifying the existential process. In order to do so, our exposition is divided into two parts: (1) the elucidation of the premises of existential psychoanalysis and (2) the interpreting of the work Search for a Method (1957/1966) in light of the results acquired in (1). Therefore, we first expose the subject as an existential projection to then proceed to demonstrate that social dynamics is intimately articulated with this subjective structure. This means that, to some extent, there is no ontological separation between the individual and collective dimensions. In this sense, we underline how, according to Sartre, existentialism can aid in Marxist pretensions. In this research, it is possible to see that, despite the inflection present in Sartre\'s intellectual trajectory, the attempt to \"humanize\" the means by which human actions are investigated was always present in his writings. It is in this sense that we propose the articulation between existential psychoanalysis and the comprehension method of the anthropological field.

Este estudo buscou uma compreensão acerca do fenômeno vício. Pela perspectiva da Fenomenologia Existencial, a pergunta sobre o que do ser do vício implica na descrição da forma pela qual este fenômeno se dá a ver, o como. O vício pôde ser explicitado em um caráter singular, pela experiência no contato com um homem viciado em cocaína, João. O percurso desse contato foi narrado a partir das considerações de Walter Benjamin sobre a narrativa e o narrador. O vício pôde ser compreendido como uma experiência dissonante, na qual a emergência da droga dissolve a urgência no cuidado próprio. Inapropriado do cuidado de si, o viciado incumbe àqueles ao redor da responsabilidade para a tarefa, na mesma medida em que se apresenta como uma ferramenta para a droga. Contudo, através dos suportes para sua sustentação, pode lançar-se no angustiante empreendimento de deixar de ser quem é para realizar-se como ser de possibilidades / Through the Existential Phenomenology´s perspective, the question what is the addiction´s being implies on the description over the way this phenomenon appears to sight, the how. The addiction could be made explicit in a singular character, through the experience from the contact with a cocaine addicted man, João. The course of this contact has been narrated using Walter Benjamin´s considerations regarding narrative and narrator. The addiction could be comprehended as a dissonant experience, in which the drugs emergency dissolves the own care´s urgency. Ill-fated on the self care, the addicted delegates to those around the responsibility for this task, to the same extent which he presents himself as a tool for the drug. Nevertheless, through the backings for his sustenance, he can leap into the anguishing enterprise of letting be who he is, to actualize himself as a being made of possibilities

This study is an exploration of five children’s relationship with the existential as it is played out in their everydayness at the nursery. Previous research in the field has looked at teachers’ perceptions of pre-school children’s existential questions, showing, thus, a place for a study on children’s existential encounters. My focus lies with the subjective meanings and the emotional qualities of these encounters, specifically how they are embodied in children’s play in the form of a word but also an object, an image, a movement or silence as well as in their ordinary doing and their very being at the nursery. I am also interested in how the existential reveals itself in children’s everyday relationships with others as well as how it is precisely through my relationship with them that I, as someone who looks for it, can get closer to it. For that I use psychoanalytic observation as a methodology that stays with the child’s interior worlds as they unfold in her play and in the relationship with the observer. My methodology is informed by relational psychoanalytic thinking and feminist writings that allow me to locate meaning in the liminal spaces between the self and the other, the interior and the exterior. In the analysis, I use writing as inquiry as a means to explore an integrative approach by moving between psychoanalytic theories and existential-phenomenological ideas to think the existential with. I explore children’s existential encounters with the questions of nothingness, strangeness, ontological insecurity, death and selfhood as they emerged in the context of our relationship in the course of the observations. I also discuss how time, space and relationship - as inherent in the existential but also implicated in the method of psychanalytic observation - manifested in children’s existential encounters. Finally, I look at the idea of the interpersonal unconscious as a creative source of meaning and discuss how the existential emerged embodied in symbolic articulations in the form of character, imagery, sounds and scents.

O presente estudo tem o objetivo de compreender o que é ser adulto sobrevivente de câncer infantil. O método utilizado foi o fenomenológico-existencial e foi desenvolvido no Ambulatório de Curados do Serviço de Oncologia Pediátrica do Hospital das Clínicas da Faculdade de Medicina de Ribeirão Preto Universidade de São Paulo e contou com a colaboração de sete adultos que tiveram câncer na infância. Foi realizada uma entrevista a partir da questão norteadora: Conte-me como está a sua vida. A análise das entrevistas foi construída à luz de algumas idéias de Martin Heidegger em Ser e Tempo (2005). Ser-adulto-sobrevivente-de- câncer-infantil se desvelou como um ser que se lança e que já está lançado e se projetando, resgata o vigor de ter sido, que se atualiza a cada instante. Assim, a vivência do adulto sobrevivente de câncer infantil desvela-se na temporalidade: vigor de ter sido, atualidade e porvir. Dessa forma, ter vivenciado câncer na infância constitui o existir do adulto, ainda que não se queira lembrar, podendo esta vivência ser impulsionadora do existir. Dessa forma, ser-sobrevivente-de-câncer-infantil-no-mundo-com-os-outros é ser projeto, é porvir, é lançar-se, é existir na fluidez da existência, ora na busca de si mesmo, ora buscando ser igual a todo mundo, sendo impessoal, sendo normal, porém a busca pela normalidade dá-se a partir do ser diferente, da busca de si mesmo, pois somos singular e plural ao mesmo tempo. Foi possível perceber que os adultos sobreviventes de câncer infantil necessitam de programas de acompanhamento que atendam às suas demandas e necessidades Porém, esse acompanhamento não deve ficar restrito ao âmbito metafísico, é necessário abertura para estar, co-existir com esse adulto sobrevivente, para que assim possa compreender o seu modo de existir. Assim, o profissional de saúde, em sua atuação, lidará com as diferentes formas de ser no mundo do sobrevivente, além da dimensão biológica do funcionamento do corpo humano. E isso só é possível, quando a equipe de saúde e o paciente constróem relações autênticas. Porém, essa atuação convoca a equipe de saúde a se colocar, a perceber-se co-existente, tendo que cuidar do seu vir a ser, buscando ou se perdendo de si mesma. / The aim of this work is to comprehend what is be an adult survivor of childhood cancer using the method existential-phenomenologic. This work was developed in the Ambulatório de Curados do Serviço de Oncologia Pediátrica do Hospital das Clínicas da Faculdade de Medicina de Ribeirão Preto Universidade de São Paulo and it count on the colaboration of seven adults that had childhood cancer. An interview was held from the following guiding question: tell me how your live is. The analysis of the interviews were developed using the ideas of Martin Heidegger in the book Ser e Tempo (2005). Be-adult-survivor-of-childhood-cancer was viewed as a being that throws oneself and that is already thrown and that, projecting oneself, recovers the strength of have been that renews every instant. Thus, the experience of live of the adult survivor of childhood cancer manifests on the temporality: the strength of have been, the present and the future. Then, to have experienced cancer during the childhood is part of the existence of the adult, even if he does not want to remember and this experience can even stimulate his existence. Thus, be-adult-survivor-of-childhood-cancer-in-the-world-with-the-other is be project, is future, is to throw oneself, is to exist in the flow of the existence, once looking for oneself, once trying to be equal to the other, being impersonal, being normal. However, the search of the normality happens from the I am different looking for himself/herself, because we are singular and plural at the same time. It was noted that the adult survivors of childhood cancer need accompaniment programs that attend your necessities. Nevertheless, this accompaniment cannot be restricted to the metaphysic field. It is necessary to be open to be with and to coexist with this adult survivor in order to understand your way of existence. Then, in your actuation, the health professional will deal with the different ways of the be in the world of the survivor, besides the biological dimension of the work of the human body. This is only possible when the health team and the patient build an authentic relation. Although, this actuation requires that the health team to perceive coexistent taking care of your own will be, searching or loosing itself.

本文考察佛教瑜伽中觀派系統內之刹那滅。此考察主要以寂護（Śāntarakita）之《攝真實》(Tattvasagraha)第八章「恆常的存在物之考察」（sthirabhāva-parikā）為文本根據，並以花戒（Kamalaśīla）之《疏》(Tattvasagraha-pañjikā)為輔助。刹那滅主張存在物只在一刹那中存在，能持續存在至下刹那。實在者（realist）如正派（Nyāya）、勝派（Vaiśeika）等以共相、本體等恆常的存在物，視為其他事物存在背後的基礎。他們認為本體能持續存在至下刹那，能關係於下刹那的存在物，把其產生或滅。按此，存在物必須透過被原因「產生」的形式生起，其滅也必須由其自身以外的原因造成，否則它能一直存在。如取實在者對存在物的解，刹那滅被推翻。筆者認為刹那滅之所以成有三點（1）被產生的存在物皆以「滅」為本性、（2）存在物是以即時產生結果的形式存在、（3）前刹那與後刹那的存在物以必然伴隨的（necessary concomitant）關係互相依待，後刹那的果並非由前刹那的因「生出」。本文旨在分析及探討上述的證。筆者以支持寂護的場闡釋，嘗試以回應反對者的批評，證存在者只有「被產生的」和「刹那的」存在物，所謂能持續存在的存在物，實際上並存在。筆者並進一步澄清，瑜伽中觀派系統內的刹那的存在物並非獨存在，其必然伴隨的關係也違反佛教的緣起觀。此以因果關係為概建構的主張，也能與中觀的世俗諦同時成。 / The present study is an examination of the Buddhist Yogācāra-Madhyamaka argument for momentariness in the sthirabhāvaparīkā chapter of Śāntarakita’s Tattvasagraha with reference to Kamalaśīla’s Tattvasagraha-pañjikā. The theory of momentariness holds that produced things only exist within one moment; they do not exist before or after. Realists such as Nyāya and Vaiśeika, on the other hand, regard universal, substance, and permanent existents alike as the basis of the existence of things. Since these existents can persist in the next moment, things in the next moment are considered to be produced or destroyed by them through the means of relation. For this reason, the realists hold that things must exist through production. The destruction of these things must also be produced. As the cause of destruction exists apart from these things, the latter will persist if the former is not present. The theory of momentariness will be refuted if this realist conception of existence is accepted. / The present study seeks to argue for the theory of momentariness with the following: (1) whatever is produced takes “destruction as its nature; (2) whatever exists produces its effect immediately in the same moment; (3) existents in the former moment and those in the latter moment are related to each other through a relation of necessary concomitance; they are not related through a causal relation in which the effect is produced out from the cause. The conclusion of the argument of this study is that whatever exists must be produced and momentary; the non-produced or the non-momentary things, which are considered to be persistent by the opponents, in fact have no existence. This study also points out that momentary existents under the Yogācāra-Madhyamaka system do not exist independently. Their necessary concomitant relation does not violate the Buddhist doctrine of dependent origination. And as the theory of momentariness considers causal relation conceptually constructed, this theory is also compatible with Madhyamika’s conventional truth. / Detailed summary in vernacular field only. / 方麗欣. / "2012年10月". / "2012 nian 10 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 94-99). / Abstract in Chinese and English. / Fang Lixin. / Chapter 第一章 --- 引言 --- p.7 / Chapter 第一部份 --- 基本問題 --- p.7 / Chapter 第二部份 --- 存在物與刹那 --- p.9 / Chapter 第三部份 --- 本文重點 --- p.13 / Chapter 第四部份 --- 研究方法 --- p.17 / Chapter 第二章 --- 「被產生的」存在物以「滅」為本性 --- p.18 / Chapter 第一部份 --- 正理派對「滅」的理解 --- p.19 / Chapter 第二部份 --- 以「滅」為本性 --- p.21 / Chapter 第三部份 --- 「被產生的」存在物之必然滅 --- p.23 / Chapter 第四部份 --- 「他因」不能產生「被產生的」存在物之滅 --- p.25 / Chapter 第一節 --- 滅為「非實非不實」 / Chapter 第二節 --- 滅的時間性 / Chapter 第三章 --- 「存在」即有「即時的因果效力」 --- p.39 / Chapter 第一部份 --- 反對者之存在的標準及其理論困難 --- p.41 / Chapter 第二部份 --- 以因果效力作為存在的標準 --- p.46 / Chapter 第一節 --- 因果效力之雙重意義 / Chapter 第二節 --- 因果效力與現量的關係 / Chapter 第三部份 --- 「不是被產生的」存在物沒有因果效力 --- p.55 / Chapter 第四章 --- 存在物間的關係 --- p.64 / Chapter 第一部份 --- 刹那的存在物與「變化」 --- p.66 / Chapter 第二部份 --- Yogasena的批評從中觀立場出發 --- p.70 / Chapter 第一節 --- 《中論》對刹那滅學說的批評 / Chapter 第二節 --- Yogasena的批評 / Chapter 第三節 --- Yogasena之批評的影響 / Chapter 第三部份 --- 回應 --- p.78 / Chapter 第一節 --- Yogasena對《攝》中刹那滅理論的誤解 / Chapter 第二節 --- 中觀並不否定存在物為刹那滅 / Chapter 第五章 --- 結論 --- p.89 / 略號及參考書目 --- p.94