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Dignity Therapy (DT) helps reframe and give meaning to the illness process of the terminally ill individual. This study aims to evaluate the effect of DT on meaning in life scores and, additionally, to assess how much DT can alleviate physical and emotional symptoms in cancer patients undergoing palliative care.
Methods
This was a before-and-after clinical trial, involving the recruitment of 30 patients hospitalized in a palliative care unit, who filled out the Edmonton Symptom Assessment Scale (ESAS) and the Meaning in Life Scale (MiLS) both before and after the implementation of DT.
Results
Of the 40 patients invited to participate in the study, DT was completed by 30 (75%) participants: 22 (73%) women and 8 (27%) men. Eighteen (60%) patients died during hospitalization, while 12 (40%) were discharged. When analyzing the factors correlated with the MiLS scores, a positive association was identified between the emotional and physical domains of the ESAS, and a negative association with the total ESAS score, spiritual ESAS score, male gender, higher educational level, and a cancer diagnosis duration (>6 years).
Significance of results
DT contributed to clinically relevant improvement, albeit not statistically significant, observed in emotional and spiritual well-being, as well as in the meaning of life. This underscores the importance of considering DT for palliative care patients nearing death.
This article develops a novel argument that God’s existence would greatly increase our prospects for meaning in life. The key idea is that if God exists, He stands in certain relations to the world that would confer value upon it. For instance, God would be its creator and sustainer. The world would thus gain value in much the way that relics gain value by their links with historical persons and events. And crucially, as a result of this infusion of value, our lives go better because the things we engage with matter more.
Objectivist naturalists about life's meaning regard it as implicating no world but the natural one, and yet as deriving from more than just subjective attitudes or interests. Such naturalists must obviously deny prominent religious conceptions of meaning. But must they further deny that it can be found in religious pursuits? In this article, I defend a negative answer by arguing that, contrary to a prima facie plausible consideration in support of a positive answer, and by many objectivist naturalists’ own lights, the meaning of life can be found in pursuits predicated on false belief.
Positively experienced relationships with family, partners and friends are the most important source of meaning in life for older persons. At the same time, Western countries are confronted with a growing number of socially isolated older adults who lack those relationships. This study aims to explore whether and how older adults who live in social isolation experience meaning in life. Data were collected via in-depth, semi-structured interviews with 24 socially isolated older adults, ranging in age from 62 to 94, all living in Rotterdam, The Netherlands. The criterion-based sampling of participants took place in close consultation with social workers of a mentoring project for socially isolated older adults. Follow-up interviews with 22 participants improved the credibility of findings and contributed to the breadth and depth of the researched casuistry. Data were analysed using an analytical framework based on seven needs of meaning identified by Baumeister (purpose, values, efficacy, self-worth) and Derkx (coherence, excitement, connectedness). The study demonstrates that isolated older adults may find anchors for meaning in life, although not all needs for meaning are satisfied, and there can also be tension between different needs. The needs-based model provides concrete distinctions for enabling care-givers to recognise elements of meaning.
Kierkegaard’s aesthete, named only as A, continually laments the lack of meaning in his life. He suffers through passions that flare up and quickly die away, leaving him in a melancholic state. His mode of being is on display in the Diapsalmata, the fragmentary writings at the start of Either/Or. In this chapter, we examine why he avoids becoming consistently engaged in the world and remains trapped within his alienated melancholia. We offer a general account of melancholy, arguing that melancholia is an existential condition that must be understood in terms of the metaphysics of possibility. We also provide a sympathetic interpretation of A’s melancholy, rather than placing blame upon him, because melancholia attunes us to certain aspects of the world and of human existence. The aesthetic life has epistemic, moral, and aesthetic worth on its own terms, so a person may legitimately decide to remain melancholic. This avoids compromising our possibilities, makes us receptive to the suffering of others, and may inspire creative activity such as writing poetical fragments.
I aim to more fully develop a theory of meaning in life based on the concept of life force that is important to a substantial number of Africans in the sub-Sahara region. While life force implies a large invisible ontology, Thaddeus Metz has recently developed an entirely naturalistic version of it known as liveliness. However, he also offers two objections that hinge on the idea that life force cannot accommodate intuitions that certain types of knowledge and progress are valuable for their own sakes. I respond by noting that elsewhere Metz has developed a defense of the intrinsic value of knowledge by appealing to the idea that meeting a person's existential needs can be important for self-realization and hence for their meaning. If this is right, then the community ought to support such a person in their pursuit of knowledge even if doing so leads to no useful outcomes.
There is a lively discussion in contemporary philosophy that explores the meaning of life or, more modestly, meaning in life. Philosophers, for the most part, assume that religion has little to contribute to this inquiry. They believe that the Western religions, such as Judaism, have doctrinaire beliefs which have become implausible and can no longer satisfy the search for meaning. In this book, Alan L. Mittleman argues that this view is misconceived. He offers a presentation of core Jewish beliefs by using classical and contemporary texts that address the question of the meaning of life in a philosophical spirit. That spirit includes profound self-questioning and self-criticism. Such beliefs are not doctrinaire: Jewish sources, such as the biblical Book of Ecclesiastes, are, in fact, open to an absurdist reading. Mittleman demonstrates that both philosophy and Judaism are prone to ineliminable doubts and perplexities. Far from pre-empting a conversation, they promote honest dialogue.
Contemporary analytic treatments of meaning in life in the English-speaking Anglo-American-Australasian tradition have largely proceeded from the atheistic and naturalistic assumptions common to the sciences. With the recent publication of Seachris and Goetz's God and Meaning (2016), T. J. Mawson's God and the Meanings of Life (2016), and Thaddeus Metz's God, Soul and the Meaning of Life (2019), more analytic philosophers might be drawn to (re)examining what role, if any, God might play in life's meaning. But the focus tends to be on ‘God’ as understood in the Abrahamic faiths. Examining meaning in the light of another concept of God, familiar to billions of individuals in various Eastern religions and intellectual traditions, might offer useful insights. I have two principle aims in this article. First, I describe an ancient Indian concept of ‘God’, showing how it radically differs from the concept of God currently under examination by philosophers of meaning. Second, I offer a novel case for why and how this concept of ‘God’ could fruitfully contribute to analytic discussions on God's possible role in life's meaning.
Meaninglessness is one of the most common psychological problems in cancer patients, which can lead to anxiety, depression and psychological distress, and diminished quality of life. Recent evidence indicates that meaning-centered group psychotherapy (MCGP) effectively enhances the meaning in life among cancer patients. This study aimed to evaluate the impact of MCGP on the meaning in life, post-traumatic growth, psychological distress, and fear of recurrence among Chinese cancer patients with a favorable prognosis.
Methods
Sixty-six cancer patients were randomly assigned to either the MCGP group (n = 33) or the control group (n = 33). Participants in the MCGP group underwent a 4-week, 8-session MCGP, while those in the control group received usual care. Meaning in life, post-traumatic growth, psychological distress, and fear of recurrence were assessed at both baseline and postintervention to evaluate the impact of the intervention. The intervention outcomes were analyzed using paired t-tests or analysis of covariance, as appropriate.
Results
Patients in the MCGP group demonstrated significant improvements in meaning in life, post-traumatic growth, and fear of recurrence from baseline to postintervention. In comparison to the control group, the MCGP group displayed positive effects on meaning in life and post-traumatic growth following the intervention. However, no significant effects were observed in terms of psychological distress and fear of recurrence.
Significance of results
Our research offers evidence supporting the effectiveness of MCGP in enhancing meaning in life and post-traumatic growth among Chinese cancer patients with a favorable prognosis.
Career wellbeing is one of the major differentiators that helps people live into their 90s. Planning for the future. When plans don’t plan out the way you hope, though, that’s when you turn the page and make a new list. Developed Bob’s Red Mill, Healthy Foods. There are great benefits of keeping working. Important to help others. Search for something important to you, something you believe in. Even after significant setbacks and losses, keep believing. Never give up.
Many philosophers now see meaning in life as a key evaluative category that stands alongside well-being and moral goodness. Our lives are assessed not only by how well they go for us and how morally good they are, but also by their meaningfulness. In this article, I raise a challenge to this view. Theories of meaning in life closely resemble theories of well-being, and there is a suspicion that the former collapse into the latter. I develop this challenge showing that it is formidable. I then answer it by offering a novel account of what meaning in life is and how it differs from well-being. The account I offer is able to resist the strongest form of the challenge while also having much intuitive appeal.
The question of the meaning of life has long been thought to be closely intertwined with that of the existence of God. I offer a new theistic, anti-naturalist argument from the meaning of life. It is argued that the desire for life is irrational on naturalism, since there would be no good reason to believe that life is worthwhile on the whole if naturalism were true. As I show, the same cannot be argued of theism. Since it is clear that the desire for life is not irrational, it is concluded that we have strong reason to prefer theism over naturalism.
Meaning in life has recently grown into an important study domain within psychology, with accumulating evidence pointing to the experience of meaning as an important aspect of human functioning and a psychological strength in challenging times. It may therefore be a prime candidate for supporting the functioning of adults with dementia, but there is room for improvement in the integration of meaning in life into dementia research and practice. To facilitate progress in this area, the current chapter provides a broad introduction on meaning in life and dementia. We first discuss the state-of-the-art in meaning in life research - its conceptualization and important correlates. Next we discuss the available empirical work on the experience of meaning for people with dementia. This is followed by a reflection on how meaning in life can be understood in terms of a felt sense and a relational construction, demonstrating our societal responsibility in supporting a meaningful life for people with dementia. We end with some suggestions on how we may seek to do this.
Positive psychiatry is the science and practice of psychiatry seeking to promote overall well-being and understand the “positive” aspects of the patient’s life, such as resilience, social connections, and meaning and values in life. While positive psychiatry research has recently blossomed, the field lacks practical ways to integrate these overarching principles into clinical practice. Life review interventions are commonly used in palliative care, spiritual care, and geriatrics, and involve a healthcare team member interviewing a patient about their life.
Objectives
Our objective is to describe the implementation of a positive psychiatry-informed life story review initiative into medical education, with the goal of creating a structure for medical trainees to see the larger context of patients’ health, understand how past experiences influence current values, and improve patients’ overall well-being.
Methods
First- and third-year students at Alpert Medical School of Brown University are required to participate in at least one strengths-based life review with a patient in the community or inpatient setting, transcribe the story, and integrate the story into the electronic health record.
Results
Preliminary results demonstrate high acceptability and perceived development of patient-centered competencies, such as understanding patients as more complete human beings. While this is a low cost and sustainable intervention, barriers include buy-in from medical educators, hospital administrators, and trainees.
Conclusions
To our knowledge, this is one of the first positive psychiatry-informed interventions to be implemented into the required medical curricula. Life story reviews may allow providers to understand the “positive” aspects of patients’ lives and understand their patients better as people.
Previous studies have shown that psychological stress and mental health problems increase the risk for cardiovascular disease (CVD) events, such as heart attack or stroke. Furthermore, after CVD events, the majority of patients report large stress. However, psychological treatments have only modest effects in CVD patients. Therefore, it has been argued that new conceptual models are needed to understand the aetiology of stress and mental health problems in CVD patients. Therefore, this study included a systematic literature review and a conceptual model on the role of meaning in life for psychological stress, mental health, and CVD risks.
Methods
A systematic literature review was conducted on relationships between CVD and meaning in life. PRISMA/MOOSE review guidelines were followed. These findings were used to build a conceptual model.
Results
The literature review included 113 studies on meaning and CVD. The included studies described meaning as a predictor of cardiovascular risks and health, meaning-centered needs of patients in conversations with medical staff, meaning-centered changes after CVD events, meaning-centered coping with CVD, meaning as motivator of CVD-related lifestyle changes, and meaning as an element in psychological treatments of CVD patients. In sum, the literature showed that a central clinical concern for patients is their question how to live a meaningful life despite CVD. Meaning-centered concerns seem to lead to lower motivation to make lifestyle changes, more psychological stress, lower quality-of-life, worse physical well-being, and increased CVD risk. The ability to live a meaningful life after CVD events is related with lower stress, better mental health, and several biomarkers.
Significance of results
An evidence-based conceptual framework was developed for the relationship between meaning and CVD. It may be hypothesized CVD patients may benefit from psychological therapies focused on meaning.
Feelings of purpose and meaning in life are protective against consequential cognitive outcomes, including reduced risk of Alzheimer’s disease and dementia. Purpose and meaning are likely to also be associated with cognitive functions on the pathway to dementia. The objective of the current research was to test whether both purpose in life and meaning in life are associated with higher verbal fluency and better episodic memory and whether these associations varied by sociodemographic characteristics or economic characteristics of the country.
Design:
Prospective meta-analysis of cross-sectional associations based on individual participant data.
Setting:
Established cohort studies with measures of either purpose in life or meaning in life and verbal fluency and episodic memory.
Participants:
Across the cohorts, there were over 140,000 participants from 32 countries from North and South America, Europe, and the Middle East.
Results:
The meta-analysis indicated that purpose and meaning were associated with better performance on both the verbal fluency (meta-analytic partial r = .098, 95% confidence interval [CI] = .080, .116, p < .001) and episodic memory (r = .117, 95% CI = .100, .135, p < .001) task and that these associations were similar across measures of purpose in life and meaning in life. There was modest evidence that these associations were slightly stronger in relatively lower-income countries, and there was less consistent evidence that they varied by age, gender, or education.
Discussion:
These findings indicate a robust association between purpose/meaning and both verbal fluency and episodic memory across demographic groups and cultural context. Purpose/meaning may be a useful target of intervention for healthier cognitive aging.
Earlier studies show that experiencing life as meaningful in old age promotes holistic wellbeing and health among older people. As more and more people are living with reduced capacities in their own homes, there is an urgent need to find new ways of promoting holistic wellbeing of the ageing population. Analysing data gathered from existential discussion groups on Service TV (STV), we show how strongly relationality and meaning in life are intertwined for older people. Our findings indicate that respect and support for the autonomy of older people is very important: in order to continue living at home, and prepare for a future with reduced capacities, they need family members for support. Autonomy of ageing becomes relational as choices and wishes are negotiated with family members. Relationships also contribute to loss of meaning. When older people felt that they were not close enough to their family, longed for friends of the same age, were bereaved or widowed, the relational gap caused a violation of meaning. In contrast, participation and activities with peers brought deep joy and connectedness to the lives of the participants. STV provided a new channel for participants to find and form meaningful relationships. Therefore, it is concluded that relationality can be supported by technological means of care.
The objectives of this study were to obtain patient evaluations of the content, structure, and delivery modality of Meaning-Centered Pain Coping Skills Training (MCPC), a novel psychosocial intervention for patients with advanced cancer and pain. MCPC aims to help patients connect with valued sources of meaning in their lives (e.g., family relationships), while providing training in evidence-based cognitive and behavioral skills (e.g., guided imagery) to reduce pain.
Methods
Semi-structured interviews were conducted with 12 patients with stage IV solid tumor cancers and persistent pain. Transcripts were analyzed using methods from applied thematic analysis.
Results
When evaluating MCPC's educational information and skills training descriptions, participants described ways in which this content resonated with their experience. Many coped with their pain and poor prognosis by relying on frameworks that provided them with a sense of meaning, often involving their personally held religious or spiritual beliefs. They also expressed a need for learning ways to cope with pain in addition to taking medication. A few participants offered helpful suggestions for refining MCPC's content, such as addressing common co-occurring symptoms of sleep disturbance and fatigue. Concerning MCPC's structure and delivery modality, most participants preferred that sessions include their family caregiver and described remote delivery (i.e., telephone or videoconference) as being more feasible than attending in-person sessions.
Significance of results
Participants were interested in an intervention that concurrently focuses on learning pain coping skills and enhancing a sense of meaning. Using remote delivery modalities may reduce access barriers (e.g., travel) that would otherwise prevent many patients from utilizing psychosocial services.
To examine whether previously established associations between experiences of meaning in life on the one hand and life satisfaction and depressive symptoms on the other hand are transferable to a population of older residential care residents with Alzheimer’s disease (AD).
Design:
Cross-sectional study using questionnaires administered in a structured interview format.
Setting:
Nine residential care settings in Flanders, Belgium.
Participants:
Convenience sample of 138 older adults (+65) living in residential care with a diagnosis of AD.
Measurements:
Meaning in life was measured using the Presence of Meaning (PoM) subscale of the Meaning in Life Questionnaire-Short Form, life satisfaction was measured using the Satisfaction With Life Scale (SWLS), depressive symptoms were measured using a five-item short form of the Geriatric Depression Scale (GDS), and general cognitive status was measured using the Mini-Mental State Examination (MMSE).
Results:
Controlling for demographic variables (age, sex, and marital status) and cognitive status, meaning in life scores were positively predictive of life satisfaction scores and negatively predictive of depressive symptoms. Post-hoc analyses suggested a possible interaction between meaning in life and cognitive status in predicting both outcomes of psychological functioning (GDS and SWLS).
Conclusion:
The presence of meaning in life is related to important well-being outcomes for older adults with AD living in residential care. More awareness for the importance of existential themes and interventions fostering meaning might be warranted for this population.
This longitudinal study investigated the contributions of Chinese secondary school students’ meaning in life in Grade 10 to vocational identity in Grade 12 in different Chinese settings. Whether vocational exploration and commitment reported by students (VECS) in Grade 11, and the vocational exploration and commitment reported by parents (VECP) of the students mediate the above link was examined as well. Participants comprised 435 students and their parents/guardians from Hong Kong, 422 students and their parents/guardians from urban Shanghai, and 308 students and their parents/guardians from rural Zhejiang. Partial mediation of the VECS in the relationship between meaning in life and vocational identity was significant in the Shanghai and Zhejiang rural samples. In the Hong Kong sample, the VECP was significantly predicted by meaning in life and could predict vocational identity. Associations between parental perceptions of vocational commitment and adolescents’ own career development might therefore be weaker than previously believed. The pattern of the relationships between meaning in life, vocational commitment and identity, and the influence of parents on adolescents’ career development in different Chinese local contexts are discussed herein.