Events during previous care episodes persist and create insecurity and unease in the here and now situations. One woman describes how she, after a previous care Navitoclax clinical trial episode, received a letter. The message in the letter was that she was considered as being diagnosed with dementia. The woman describes how
shocked and upset she became when receiving the letter; nobody had told her about the diagnosis during her stay in the hospital. Now that she is invited to participate in the team meeting, the thoughts of the previous situation came back to her and she describes how she prepared to “defend” herself if the same “accusation” came up again. Merleau-Ponty (2011/1945) describes how the lived body is extending towards the world and creates conditions for interpersonal dimensions. The extension of the lived body makes a connectedness with other humans possible and makes it possible to influence
other humans. Positive as well as negative relationships PD-332991 between humans are possible through the fact that humans’ worlds are shared and cohesive. The patient, who in the previous description received information about a diagnosis of dementia, describes that she felt annihilated and violated when receiving the letter. The letter’s message of dementia reduced the woman to mere biology. When being invited to the team meeting, not just the feeling of being annihilated is brought back to her, she also brings Ketanserin the feeling with her into the situation, mobilizes strength to meet it if it occurs again, and she is getting prepared to “defend herself.” The previous situation and the feelings it gave rise to stretches out and infiltrates the new situation which the woman is about to enter. What happens here and now persists in humans and will be present as thoughts, feelings and, at worst, insecurity about how future situations will be perceived and understood. In addition to the temporal dimension of the lived body as extending, there is also a dimension that can be described as intersubjective. This dimension can be exemplified in how
well-being stretches out beyond the self and towards other significant people, animals, or interests. When the own body is letting you down, well-being and a zest for life can emerge from meaningful relationships. Freedom and the opportunities of existence exist in the major and minor events of everyday life, where the driving force can be a longing for the family, a pet, or the ability to be able to bring your own food from your own kitchen. Freedom and humans’ “existential potential-for-being” are linked to Heidegger’s description of humans’ “thrownness” into existence; time and the spirit in which we live, as well as ageing and disease, mean a certain element of “throwness” into existence.