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Objectives: This study aims to enhance the understanding of longitudinal associations between two important facets of well-being in late life: social support and commitment to life and living (CTL). Methods: Structured home interviews were conducted with 824 Israelis ≥75 years of age, with three annual data collection timepoints. We hypothesized and tested a cross-lagged, longitudinal structural equation model (SEM) in which CTL and social support were assumed to predict each other over time, covarying for previously reported CTL and social support. Results: Social support has a positive, contemporaneous effect, predicting commitment to living at T1 and T3, while CTL predicts social support the following year (i.e., T1–T2 & T2–T3). Satisfaction with relationships significantly contributes to measurement of both latent constructs at each point of data collection. Discussion: Commitment to life and living and social support are intertwined phenomena. Whereas social support has a concomitant effect on CTL, the effect of CTL on social support emerges over time. This suggests that greater social support fosters greater CTL, leading older adults to nurture social networks and relationships; the effect of which is greater social support in the future. The implications of these results warrant further research over longer periods and across cultures.

The reconstruction of history from below retraces the path in search of what has been forgotten, it is a “history against the grain” that offers guidelines, which looks at the past from messianic categories and situates itself in a present that demands the concrete action of justice. Instead of holding up new events that might allow the hegemonic history to be dislocated, the task would be, rather, to find the ruins of any possible history to be narrated. From the archaeosystem to the Roman empire, which is the historical fragment this paper deals with, what are the faces of oppression, what structures were consolidating themselves in the relationship of domination with the rest of life on the planet? It is not a question to be fully answered in this brief text, but rather to point out ways in which we might approach Dussel’s text on the history of politics of liberation to find some clues.

Will-to-live (WtL) is a complex and multifactorial dimension of end-of-life experience. Health care decisions on assisted suicide and euthanasia are rarely based on WtL evidence-based discussions.To inform the debate, we aimed to evaluate the prevalence of WtL and its associations within a tertiary home-based palliative care unit.Retrospective analysis of all WtL entries registered in our anonymized clinical registry, from October 2018 to September 2020.One-hundred and twelve patients were included: 53% were male, average age was 66 years old; 88% had malignancies, with a mean performance status of 55%. Mean for WtL of was 3.26 (SD = 3.87) with a prevalence of 60.7% strong, 8.9% moderate and 30.4% weak WtL. Weaker WtL was observed among patients who were not well adapted to their disease (P = .001), felt a burden to others (P.001), were depressed (P = .001), anxious (P.001) and endorsed a desire for death (P.001). Weaker WtL was associated with pain (P = .002) and lower well-being (P = .001). Results from the logistic regression model found that the adaptation to disease emerged as a significant predictor of WtL (P = .025), and burden to others remained marginally significant (P = .087).The factors associated with lower WtL scores are consistent with previous studies, indicating that these patients experience a myriad of physical, psychological and existential symptoms requiring an interdisciplinary palliative care approach. These factors pertaining to WtL should be made known, as Portugal considers how to navigate death-hastening legislation.

O racismo, dispositivo de exclusão e hierarquização ontológica, marca nos corpos e subjetividades negras, o signo da morte. Levando em consideração os efeitos da desumanização e os sofrimentos de origem racial, objetivou-se produzir uma reflexão da morte-suicídio em sua interface com o racismo à luz do conceito da necropolítica. O suicídio na população negra brasileira é um fenômeno que remete ao racismo estrutural, cuja força das experiências de pobreza, de não pertencimento, desemprego, humilhações, violências, etc., são condicionantes que se associam ao adoecimento físico e psíquico, bem como correspondem aos fatores de risco reconhecidos pela suicidologia. Sendo a necropolítica uma forma de governabilidade que expõe e condena à morte, regulando inclusive a vontade de viver, aposta-se na ideia do racismo, homicídio e suicídio das pessoas negras como partes do mesmo pacote genocida acionado historicamente pelo Estado brasileiro. Por último, baseado em um estudo empírico, foi tecida uma análise acerca do silenciamento do racismo na produção em saúde. A existência negra precarizada em suas múltiplas facetas, a estatística crescente, a ausência de categorias raciais, bem como a sugestiva relação entre a interdição do discurso e a desumanização das mortes, promulga a racialização do suicídio como imperativo ético.

Lung cancer (LC) is the most frequent and deadly neoplasm in the world, and patients have shown a tendency to have more emotional distress than other cancer populations. Dignity Therapy (DT) is a brief intervention aimed to improve emotional well-being in patients facing life-threatening illness.ObjectiveTo analyze the effect of DT on anxiety, depression, hopelessness, emotional distress, dignity-related distress, and quality of life (QoL) in a group of Mexican patients with stage IV LC undergoing active medical treatment with baseline emotional distress.MethodIn this preliminary pretest–posttest study, patients received three sessions of DT and were evaluated with the HADS, Distress Thermometer, Patient Dignity Inventory, single-item questions, and QLQ-30.ResultsIn total, 24 out of 29 patients completed the intervention. Statistically significant improvements were found in anxiety, depression, emotional distress, hopelessness, and dignity-related distress with large effect sizes. Patients reported that DT helped them, increased their meaning and purpose in life, their sense of dignity, and their will to live, while it decreased their suffering. No changes were found in QoL.Significance of resultsDT was well accepted and effective in improving the emotional symptoms of LC patients with distress that were undergoing medical treatment. Although more research is warranted to confirm these results, this suggests that DT can be used in the context of Latin-American patients.

The article is devoted to the phenomenon of existential optimism. The authors interpret it as a mental attitude inherent in an individual and including a positive assessment of the world, the ability to enjoy and the will to live. Existential opti­mism does not merge with social optimism, it is associated with determining the individual trajectory of fate and is able to help a person to go through some difficult social circumstances, maintaining a positive attitude and realizing their goals. Its core is the feeling and choice of a personal life project, which exists not only in youth, but can be actualized in different ways at any age. The authors define the figure of an existential optimist using the concepts of “productivity” (E. Fromm) and “self-actualization” (A. Maslow), as well as the image of a “winner” (E. Bern). Life’s obstacles are seen by such a person not only as a normal characteristic of reality, but also as a field for the game of our forces, which brings him the joy of being. In the formation of such a world relation, ed­ucation and personal example of the elders play a great role. The authors also consider the theme of death and frustration that any person faces, and emphasize that death is not the focus of an existential optimist. The last theme discussed in the article is “positive thinking” practices. The conclusions emphasize that the position of an optimist can’t be imposed on anyone, but can only be indepen­dently accepted.

Posljedice jaza između siromašnih i bogatih mogu biti različitih razmjera, u zavisnosti od toga trpi li ih pojedinac ili veća grupa ljudi. Iako se u slučaju različitih društvenih grupa zahvaća znatno šire polje djelovanja, naročito ako se ono omasovljava u vidu prosvjeda, posljedice mogu biti gore za pojedinca jer ih može osjetiti snažnije. U ovom se radu razmatra pojam egzistencije iz dva aspekta, sociološko­ekonomskog i filozofskog, na primjerima filmova Parazit (2019.) i Joker (2019.), s posebnim usmjerenjem na problem siromaštva., The consequences of chasm between the rich and the poor vary, depending on whether or not it is suffered by an individual or a larger group of people. Although in the case of various social groups it encompasses a larger area of effect, especially if it amasses as a protest, the consequences can be worse for an individual because the individual feels it stronger. In this paper, considered is the notion of existence in two aspects, socio­economic and philosophical, following examples from the films Parasite (2019.) and Joker (2019.). The focus is placed on the problem of poverty.

The aim of the given article is to show that the concept of “fitra” known as congenital but not deliberate faith comes as the basics for Epistemology (the science of cognition). It does not contradict the concepts of Existentialism and Cognitive Psychology but complements them. The article reveals that the concept of faith is not just a part of a logical conclusions structure but it is the act of mind which displays the will to live and to seek the purpose of life. That’s why faith is a necessary component of cognition. The author argues that Hegel’s Dialectical Pyramid is based on an erroneous exclusion of mental analysis from the epistemology. Existential Philosophy and Cognitive Psychology advanced the idea of coming back to the concept that sees the purpose of life as a human’s main purpose. Ibn Sina’s teaching about intuition surpassed European science and became relevant again. The concept of “fitra” in its rational interpretation is the bridge connecting different sciences and Theology. Author discusses the appearance of phenomenon of faith in epistemology and analyses the transformation of hypothetical faith into a religious one, as well as correlation between faith and religion.

Fiction television series are one of the few cultural expressions in which men’s infertility experiences are represented. Through a content analysis of twenty fiction series, this article describes and analyzes such representations. By drawing on Connell’s concept of hegemonic masculinity and Ricoeur’s understanding of paradoxical power structuring, four character types of infertile men are identified: (1) the virile in/fertile man, (2) the secretly non-/vasectomized man, (3) the intellectual eunuch, (4) the enslaving post-apocalyptic man. While these various dramatis persona outline different ways of how infertile men relate to normative hegemonic masculinity, they all represent infertile men as diverging from shared masculine norms. This non-normativity initially excludes many represented men from hegemonic positions. Eventually, however, these men generally aspire to and succeed in reaffirming their hegemonic masculinity through coercive force towards women and other men, through instigating the precondition for any power structure – the shared will to live together as a community –, and/or by seeking and finding explicit recognition for their normativity and dominance. At the end of this paper, I will reflect on the potential harmful effect of these outlined representations of infertile men and make a plea for diversifying representations of infertile men in our culture.

D. H. Lawrence began to read Schopenhauer and Nietzsche while a student at Nottingham University College. The influence of the two philosophers on his early short stories and his novels from The White Peacock (1911) through to The Rainbow (1915) has been considered at length in books and essays on Lawrence. There has been little discussion to date, though, of the presence of Schopenhauer and Nietzsche in Women in Love (1920). The unmistakably Nietzschean term Wille zur Macht (will to power) appears in the novel and has attracted some critical comment, but there is no equally obvious reference to Schopenhauer, and discussion of Schopenhauer’s influence has been accordingly slight. Lawrence believed, however, that every novel should have a ‘background metaphysic’, and careful examination of Women in Love reveals that its metaphysic, or ‘theory of being’, derives from a combination of Schopenhauer’s and Nietzsche’s philosophical theories.

The purpose of the research is to highlight the problem of being and non-being in the work of I.S. Shmelev based on the material of his epic The Sun of the Dead, which rests upon the writer's memoirs about repressions and famine in the Crimea in the early 1920s. The goal is achieved by conducting the analysis of ontological and existential units of philosophy which develop in the text through a comparison of two heroes who pass spiritual and physical tests in a social catastrophe. The will to live and the idea of entropy prevail in the work. This fact determines the novelty of the main aspect of the research. Suicide is presented as an expression of a false interpretation of a suicider’s will. The manifestation of energy is presented by the author through his attitude to things that make one’s life and construct one’s being. The conclusion about life-giving power of Christian axiology is made. Philosophical context of the story’s interpretation is based on the works of N. Abbagnano, M. Blanchot, N. Lossky, M. Montaigne, F. Nietzsche, V. Toporov and others.

Context The will to live (WTL) is an important indicator of subjective well-being. It may enable a deeper understanding of the well-being of nursing home residents. Objectives To evaluate the intensity of WTL, its association with various factors, and its temporal evolution among residents ≥ 65 years old; we also aimed to compare it with proxy assessments of WTL. Methods A cross-sectional study was conducted in five nursing homes in Switzerland. Participants with decisional capacity were asked to rate the intensity of their WTL on a single-item numerical rating scale ranging from 0 to 10. A short-term follow-up was conducted among a sub-sample of 17 participants after 3 and 6 weeks. Proxy assessment by residents’ next of kin and professional caregivers was conducted, and inter-rater agreement was calculated. Results Data from 103 participants (75.7% women, 87.3 ± 8.0 years) was analyzed. The median intensity of WTL was 8. Higher WTL was significantly associated with better physical mobility and shorter duration of daily care but not with age, gender, pre-admission care setting, or prognosis. Significant independent predictors of WTL were physical mobility and provenance from rehabilitative care. In the short-term follow-up assessment, WTL remained highly stable. Intraclass correlation coefficients were moderate for residents’ next of kin and nurse assistants but poor for physicians and nurses; all proxy assessments underestimated the participants’ WTL. Conclusion Nursing home residents expressed a very strong WTL and proxy assessments underestimated residents’ WTL. It seems pivotal to proactively communicate with residents about their WTL. Key Message In this cross-sectional study, nursing home residents expressed a very strong will to live. Proxy assessments by next of kin or professional caregivers underestimated participants’ will to live. The results calls for proactively and openly communicating with residents about their will to live.

The article explores Book One of Beckett’s Trilogy (Molloy) in the context of the author’s explicit rejection of Freud’s rather speculative idea of death drives. In highlighting this rejection Beckett also demonstrates his attempt at incorporating, within his own work, Schopenhauer’s concept of the ‘Will’. Indeed, Beckett modifies and adapts Schopenhauer’s ideas in the creation of his own aesthetic. In particular, this can be seen through the author’s adoption of Schopenhauer’s music analogy. Schopenhauer clearly equates music with his idea of the Will in that melody (in its purest form) is essentially a pattern formed out of sound and, consequently, without the need of visual representation. In a similar way, Beckett seeks to get beyond representation within his own art in order to explore the indelible trace or pattern of human existence. It is this ongoing process which explains the extreme representational reductionism of the later prose and drama.

BackgroundThe legal criteria for medical assistance in dying (MAiD) for adults with a grievous and irremediable medical condition were established in Canada in 2016. There has been concern that potentially reversible states of depression or demoralization may contribute to the desire for death (DD) and requests for MAiD. However, little is known about the emergence of the DD in patients, its impact on caregivers, and to what extent supportive care interventions affect the DD and requests for MAiD. The present observational study is designed to determine the prevalence, predictors, and experience of the DD, requests for MAiD and MAiD completion in patients with advanced or metastatic cancer and the impact of these outcomes on their primary caregivers.MethodsA cohort of patients with advanced or metastatic solid tumour cancers and their primary caregivers will be recruited from a large tertiary cancer centre in Toronto, Ontario, Canada, to a longitudinal, mixed methods study. Participants will be assessed at baseline for diagnostic information, sociodemographic characteristics, medical history, quality of life, physical and psychological distress, attitudes about the DD and MAiD, communication with physicians, advance care planning, and use of psychosocial and palliative care interventions. Measures will subsequently be completed every six months and at the time of MAiD requests. Quantitative assessments will be supplemented by qualitative interviews in a subset of participants, selected using quota sampling methods.DiscussionThis study has the potential to add importantly to our understanding of the prevalence and determinants of the DD, MAiD requests and completions in patients with advanced or metastatic cancer and of the experience of both patients and caregivers in this circumstance. The findings from this study may also assist healthcare providers in their conversations about MAiD and the DD with patients and caregivers, inform healthcare providers to ensure appropriate access to MAiD, and guide modifications being considered to broaden MAiD legislation and policy.

This paper looks into Greek poetry written, in its bulk, during the years of the European migrant crisis (2014-2018) for ways in which refugees and locals are presented. The poems are analyzed in the framework of critical discourse analysis (CDA) in terms of the social language, situated meanings, intertextuality, figured worlds and discourses they contain (Gee, 2011). Greek poets see in refugees a heroic part of humanity and a manifestation of the human struggle and will to live; thus, they are sanctifying them, presenting them as martyrs. Moreover, Greek poets see locals and Westerners as insensitive villains who are after their eradication. This is obviously a distorted and hyperbolic point of view, which however may hide true aspects of reality in its exaggeration. Article visualizations

The extent to which older adults’ ageist attitudes associate with their will-to-live has barely been studied. Moreover, whether this effect is moderated by older adults’ age, medical conditions, and attitudes toward their own aging has not been investigated. These associations were examined by two studies. Study 1 examined the relationship between ageist attitudes and will-to-live among individuals aged 48–97, and the moderating roles of age and medical conditions on this connection. Study 2 reassessed this connection in a new sample of older adults (people aged 60–94 years) and examined the moderating role of their attitudes toward aging in this regard. In line with the hypothesis of the first study, ageist attitudes and will-to-live were negatively associated among older adults with more medical conditions. In accordance with the hypotheses of study 2, the ageist attitudes and will-to-live connection was reconstructed, and when regressed on the ageist attitudes × attitudes toward aging interaction, it remained significant only among those with increased ageist attitudes. These findings demonstrate the negative effect that ageist attitudes may have on will-to-live, especially among the very old, and particularly when their health deteriorates, and support the utility of interventions aimed at increasing their will-to-live.

Purpose Cardiac rehabilitation (CR) session attendance and rates of completion remain suboptimal. Greater distress (ie, depression and anxiety) has been associated with both better and poorer adherence. Will to live (ie, desire, determination and effort to survive) has been associated with survival among cardiac patients and thus may be relevant for CR adherence. It was hypothesized that depression and anxiety would be negatively associated with adherence, and that will to live would moderate these relationships. Methods Sixty patients (mean age = 56.9 ± 10.8 yr; 38 males) entering outpatient CR completed self-report measures of will to live (Wish to Prolong Life Questionnaire) and distress (Hospital Anxiety and Depression Scale). Hierarchical regression analyses were performed to predict CR session attendance (%) and program completion (yes/no) from depression and anxiety, as well as the interaction of those variables with will to live. Results Neither depression nor anxiety was associated with CR adherence (Ps > .33). However, there was a significant interaction of will to live with anxiety in predicting attendance (β= -0.31, P = .03, Model R = .19, P = .01), reflecting that anxiety predicted lower attendance only among patients reporting greater will to live. Conclusions These data help clarify the complex relationship between distress and CR adherence. Findings suggest that higher anxiety is associated with poorer adherence, but only in combination with greater motivation for living. Patients higher in anxiety and will to live may benefit from additional strategies to make actionable behavioral change in the context of CR.

This essay analyses William Shakespeare’s works, Hamlet and King Lear, in view of Levinas’s philosophies on death in order to precipitate further insight into the playwright’s meditations on death. A particular attention in each play is paid on Hamlet’s gradual shift in understanding of the nature of death and awareness of what occurs in the complex fluctuation of death occurring before dying and in dying particularly in his encounter with death in the graveyard where he notices that death is hanging around, not remote but looming, and its advent is something beyond his control; also on the theatrical effects of scenes in King Lear regarding Gloucester’s suicidal act not entirely mocked by his son, Edgar but led to a will to live, and Lear’s demise holding the death of his beloved but misjudged daughter, Cordelia where audience’s look on death is shifting towards the theatrical multidimensional view. In doing so, this paper reveals a consideration of death as lingering, looming and uncontrollable. To the audience, death is something that already has happened and become impersonal and general. What is more, death continues as life goes on; death and life seen as relational. Shakespeare claims in this regard, “readiness is all”(5.2.160). This view demands the reader to review the aspect death as such to become compassionate and to see boundary between life and death blurred. Such death is seen to exist near at hand and is not empty, for within it, the self continues rather than being annihilated.

ObjectiveTo evaluate the relationship between spiritual well-being (SpWB) and quality of life (QoL) in cancer (CA) survivors.MethodsThe current study was conducted in the oncology center at a university hospital in Central Anatolia/Turkey. In this study, a descriptive cross-sectional survey design was used. The data collected included: a questionnaire form, the current study was conducted in the oncology center at a university hospital in Central Anatolia/Turkey. In this study, a descriptive cross-sectional survey design was used. SpWB was assessed by the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale, version 4 (FACIT-Sp12, v. 4), including Meaning, Peace, and Faith subscales. The QoL was evaluated using the Functional Assessment of Cancer Therapy-General scale (FACT-G, v. 4). The results were analyzed using descriptive statistics, Pearson correlations, independent sample t-test, Kruskal-Wallis, and Mann-Whitney U test.ResultsOne hundred fifty patients participated in this study: 61.30% female, 78% 45 years of age or older, 94.70% married, 46% had finished, and 69% had gastrointestinal tract CA. The mean age was 53.48 (SD = 9.43). The majority of participants (96.7%) endorsed “a force pushing them a will to live” while 59.3% supported “the power of relationships with others.” There was a positive, strong correlation between overall QoL and SpWB (r = 0.619, p < 0.01). The Meaning dimensions of SpWB with Functional Well-Being (FWB) and overall QoL (r = 0.512; 0.595, p < 0.000 respectively), Peace with Emotional Well-Being (EWB) and FWB (r = 0.598; 0.540, p < 0.000 respectively) dimensions of FACT-G and overall QoL (r = 0.609, p < 0.001) were strong correlated. Faith and QoL were not significantly correlated.Significance of resultsThis study demonstrates that SpWB positively contributed to the QoL of CA survivors. SpWB is not necessarily limited to any specific types of beliefs or practices. For some people, faith in self, others and/or God constitutes, in large part, the meaning, purpose, and fulfillment they find in life.

Surely Thomas Mann is today a forgotten writer, with only a little and selected group of readers between our young colleagues. However, perhaps could be useful for the others some knowledge about his vision of the infectious diseases in the first half of the twentieth century, when he wrote the novels here reviewed. Typhoid fever, meningitis, syphilis, tuberculosis and cholera are present in Mann’s thematic from Buddenbrooks till Doktor Faustus, always with a personal focus, more on spirit –the will to live– rather than flesh and bones… or bacteria. One of his lasts and minor works let us throw an ironical glance over transplant, no so named, indeed, by Mann, who speaks of “exchange”. In this second part we present tuberculosis, cholera and…transplant.

Background People with advanced cancer disease experience great bodily changes due to disease or treatment. They tend to feel ashamed when their bodies are subjected to such changes and they feel their dignity is threatened. Aim To explore the patients' experiences of the bodily changes in relation to dignity. Design The study has a hermeneutic qualitative design. Method Individual in‐depth interviews and participant observations were conducted with 13 patients with advanced cancer disease at a hospice inpatient unit in Norway. Gadamer's ontological hermeneutics inspired the interpretation. Results and conclusion The patients' unpredictable, sick bodies forced the patients, or gave them the opportunity, to relate to their bodies in an honest way. The patients, living in interaction between suffering and health, strove to find dignity. The patients had a will to live and they experienced a love in their unruly bodies that both helped alleviate their suffering and give them an experience of enhanced dignity. It is important that nurses have insight into the consequences of bodily changes for the patients' experiences of dignity in health and suffering to provide good, dignified care.

This paper analyzed the response to war violence and the problem of poetic embodimenting against war violence on the subject of the poetry work of Jeon Bong-gun. The response to war violence and poetic embodiment patterns have four tendencies from time to time. First, the poetry that deals with direct war experience shows a poetic strategy of keeping one''s distance from physical violence and spontaneously materializing oneself. The materialization of the poetic subject shows a cross-section of war violence that tool humans. It also shows the will of a poetic entity not to be engulfed in cultural violence, such as ideological slogans and propaganda. Second, right after the war, the works began to evoke the tragedy of the war, revealing their will to overcome death. Jeon''s favorite phrase, "Hang-a-ri," symbolizes eroticism and vitality that transcends death. Eroticism evokes a life of overflowing in sensuality. It is a source of overcoming death and an opportunity to restore the unspoilt human vitality caused by the cultural violence caused by the war. Third, Chun Bong-gun expressed the trauma of the war by venting his own sorrow, a separated family. The self-explanatory incitement of the grief and longing of those who lost their homes is evidence of a structural reproduction of the war violence that does not go away even after the ceasefire. At the same time, they show their willingness to overcome the injury by confronting it. Finally, the 6.25 was reconstructed in a series of poems. "We," which appeared as a poetic subject in this work, shows a sense of solidarity that the tragedy of war is that of all members of the Korean Peninsula. “We” are the party sharing the scene of tragedy, the poet in the position of witness, and the person who testifies to the war. As a testimony, the 6.25 is a generation that experienced war, reflecting the ethical duty of the war leader to talk about the violence and tragedy of war. The wartime period of war in Jeon-bongun is beyond the logic of the wartime system and the limits of the divisional system. His work advocates universal human existence with a will to live, and reveals a sense of counter-war and a tendency toward peace.

The will to live (WTL) is an important factor to consider in the context of providing resource-oriented palliative care. Until now, there has been no major review of the existing research on this subject. The primary objective of this study is to summarize the state of research concerning instruments that assess the WTL. The secondary objective is to explore the theoretical models and psychometric properties of these instruments, in studies where these instruments were initially presented. The tertiary objective is to identify, among all studies where these instruments have been used, the intensity of the WTL, and factors associated with it. We conducted a scoping review, including studies that were designed to assess the WTL among participants in all settings. Records were systematically searched from seven bibliographic databases with no date limitations up to August 2020. Of the 3078 records screened, 281 were examined in detail and 111 were included in the synthesis. A total of 25 different instruments quantitatively assessing the WTL are presented. Most are single-question tools and rate intensity. The underlying concepts and psychometric properties are incompletely explained. Lack of crossreferencing is apparent. The intensity of the WTL is high, even among people with significant health impairment, and is frequently associated with different factors, such as resilience and quality of life. A considerable yet unconnected body of studies assesses the WTL. Its assessment in clinical routine could promote resource-oriented and patient-centered care.

ObjectivePalliative care (PC) aims to improve patients' and families' quality of life through an approach that relieves physical, psychosocial, and spiritual suffering, although the latter continues to be under-assessed and under-treated. This study aimed to describe the prevalence of physical, psychosocial, and hope assessments documented by a PC team in the first PC consultation.MethodThe retrospective descriptive analysis of all first PC consultations registered in our anonymized database (December 2018–January 2020), searching for written documentation regarding (1) Edmonton Symptom Assessment Scale (ESAS) physical subscale (pain, tiredness, nausea, drowsiness, appetite, shortness of breath, constipation, insomnia, and well-being), (2) the single question “Are you depressed?” (SQD), (3) the question “Do you feel anxious?” (SQA), (4) feeling a burden, (5) hope-related concerns, (6) the dignity question (DQ), and (7) will to live (WtL).ResultsOf the 174 total of patients anonymously registered in our database, 141 PC home patients were considered for analysis; 63% were male, average age was 70 years, the majority had malignancies (82%), with a mean performance status of 52%. Evidence of written documentation was (1) ESAS pain (96%), tiredness (89%), nausea (89%), drowsiness (79%), appetite (89%), shortness of breath (82%), constipation (74%), insomnia (72%), and well-being (52%); (2) the SQD (39%); (3) the SQA (11%); (4) burden (26%); (5) hope (11%); (6) the DQ (33%); and (7) WtL (33%).Significant differences were found between the frequencies of all documented items of the ESAS physical subscale (29%), and all documented psychosocial items (SQD + SQA + burden + DQ) (1%), hope (11%), and WtL (33%) (p= 0.0000;p= 0.0005;p= 0.0181, respectively).Significance of resultsThere were differences between documentation of psychosocial, hope, and physical assessments after the first PC consultation, with the latter being much more frequent. Further research using multicenter data is now required to help identify barriers in assessing and documenting non-physical domains of end-of-life experience.

В данной статье представлено рассуждение о значении и важности выражения «воля к жизни». В качестве примера приведена жизнь одной самых выдающихся психологов, основательницы патопсихологии и женщины, посвятившей себя науке – Блюмы Вульфовны Зейгарник, This article presents a discussion about the meaning and importance of the expression "will to live". As an example, the life of one of the most outstanding psychologists, the founder of pathopsychology and a woman who devoted her life to science – Bluma Wulfovna Zeigarnik is given.

El suicida ha sido considerado frecuentemente como una figura despreciada a lo largo de toda la historia de la filosofía y la literatura, salvando algunas excepciones. Con los planteamientos que han sido elaborados tanto por David Hume como por Philipp Mainländer se pretende mostrar que esa actitud despectiva no está justificada, haciendo énfasis en los escenarios donde Dios influye o no de alguna forma en el mundo. Se intenta conseguir de este modo una imagen renovada y más completa de aquel que decide acabar con su vida sin llegar a ofender a Dios, la sociedad o sí mismo. The suicide has been considered a despised figure throughout the history of philosophy and literature, with some exceptions. With the approaches that have been elaborated by both David Hume and Philipp Mainländer, it is pretend to show that this contemptuous attitude is not justified, emphasizing the scenes where God influences or not in some way in the world. In this way, an attempt to made a renewed and more complete image of the person who decides to end his life without actually offending God, society, or himself. Universidad de Sevilla. Grado en Filosofía