Advanced Care Planning describes a decision-making process that empowers a seriously ill person to work through their wishes together with the treatment team and significant others. "Founded on the ethical principle of patient autonomy and the legal definition of informed consent, the best possible advance planning helps to truly respect the concept of consent when the patient is no longer able to actively participate in medical decisions." (Singer, Robertson, Roy 1996). In ongoing discussions, treatment contingency plans and mechanisms for information exchange are developed, living wills are drafted, and possible therapies as well as places of death (hospice, home, nursing home, etc.) are discussed. The goal of Advanced Care Planning is to ensure that the person and those who accompany them experience as little anxiety and stress as possible.

Different cultures have very different ideas about death and dying. Christians live with the idea that humans have an immortal soul and that God walks the path of companionship with them. In Jesus, God became a human being who accepted and suffered dying and death himself. Hindus live with the idea that the soul is subject to a continuous cycle of birth and death; they accept death without much resistance. In Judaism, for example, a dying person is shown special respect. However, the person may not be touched, and nothing may disturb or accelerate the process. Reflecting on one's own attitude towards the wishes and ideas of others is therefore very helpful, both with regard to a lack of religious affiliation and from the perspective of self-created "makeshift religions."

Different cultures have very different ideas about death and dying. Christians live with the idea that humans have an immortal soul and that God walks the path of companionship with them. In Jesus, God became a human being who accepted and suffered dying and death himself. Hindus live with the idea that the soul is subject to a continuous cycle of birth and death; they accept death without much resistance. In Judaism, for example, a dying person is shown special respect. However, the person may not be touched, and nothing may disturb or accelerate the process. Reflecting on one's own attitude towards the wishes and ideas of others is therefore very helpful, both with regard to a lack of religious affiliation and from the perspective of self-created "makeshift religions."

Advanced Care Planning describes a decision-making process that empowers a seriously ill person to work through their wishes together with the treatment team and significant others. "Founded on the ethical principle of patient autonomy and the legal definition of informed consent, the best possible advance planning helps to truly respect the concept of consent when the patient is no longer able to actively participate in medical decisions." (Singer, Robertson, Roy 1996). In ongoing discussions, treatment contingency plans and mechanisms for information exchange are developed, living wills are drafted, and possible therapies as well as places of death (hospice, home, nursing home, etc.) are discussed. The goal of Advanced Care Planning is to ensure that the person and those who accompany them experience as little anxiety and stress as possible.

The anonymization of death arises from the fragmentation of our bodies into specific disciplines and the outsourcing of chronically ill and dying people to institutions. Palliative care and hospices, as well as the Death Positive movement, oppose this anonymization and advocate for a more private and holistic approach to death.

Aesthetics is not an dispensable ingredient, nor a superfluous luxury, but an important means of communication with oneself and others (cf. Aida Bosch). When we consider transitions in life, we realize that there are carefully designed solutions for many situations. In fragile times, when we would rely on the help of people and soothing objects, these seem to be lacking. There is no textile that ensnares us, no hospital gown that lovingly wraps us, no aid that does not trigger discomfort. Finally. counters this anti-aesthetic or non-aesthetic with new designs.

Aesthetics is not an dispensable ingredient, nor a superfluous luxury, but an important means of communication with oneself and others (cf. Aida Bosch). When we consider transitions in life, we realize that there are carefully designed solutions for many situations. In fragile times, when we would rely on the help of people and soothing objects, these seem to be lacking. There is no textile that ensnares us, no hospital gown that lovingly wraps us, no aid that does not trigger discomfort. Finally. counters this anti-aesthetic or non-aesthetic with new designs.

Touch is important to us humans, regardless of our stage of life and our life situation. The amount and desire for touch can change when parts of our body hurt, we feel nauseous, or we feel uncomfortable in our "damaged" bodies. But it can also change because loved ones are afraid and unsure about where, how, and when they are allowed to touch us. Therefore, open communication is required here, too.

Building bridges is a task that, according to palliative care physician Dr. Roland Kunz, design can accomplish. Consciously designed objects can evoke conversations, reduce anxiety, make the unsayable communicable, and even initiate action. They are silent mediators of knowledge and can accompany the transition to a new phase of life. They can also build an emotional, communicative, and sensory bridge between life and death for those affected and their loved ones.

Touch is important to us humans, regardless of our stage of life and our life situation. The amount and desire for touch can change when parts of our body hurt, we feel nauseous, or we feel uncomfortable in our "damaged" bodies. But it can also change because loved ones are afraid and unsure about where, how, and when they are allowed to touch us. Therefore, open communication is required here, too.

Care – unlike the German term "Pflege" – also stands for care, support, supervision, and attention. This term therefore seems more appropriate, because when someone needs care, it's not just about caring for a fragile body, but also about caring togetherness, sensitive communication, and attentive conversations. Laughter, comfort, listening, and simply spending time together are all equally important.

Clowns brighten and interrupt the everyday lives of not only children, but also those of people in the final stages of life. Those affected who engage with hospital clowns experience relaxation and humorous moments in their interactions, which push fears or pain into the background. In settings where functional interventions often dominate, non-medical support such as laughter, gossip, or singing is often more effective medicine, allowing us to more easily accept the special life situation.

Care – unlike the German term "Pflege" – also stands for care, support, supervision, and attention. This term therefore seems more appropriate, because when someone needs care, it's not just about caring for a fragile body, but also about caring togetherness, sensitive communication, and attentive conversations. Laughter, comfort, listening, and simply spending time together are all equally important.

The Death Positive Movement describes a global movement that is currently gaining increasing numbers of followers. The goal of the movement is to encourage conversations around the "good death." It seeks ways and means to encourage people to talk with friends, parents, and partners about death, dying, and funeral wishes. The Death Positive Movement has its roots in the hospice movement, which began in the 1960s.

Depression, as well as anxiety and grief, arise when a person acknowledges or realizes that they are going to die and that there is no way back. They mourn the losses they have suffered as a result of the illness, such as the loss of physical integrity, the loss of autonomy, the loss of personal and professional opportunities, and the loss of all the things they didn't fulfill in their healthy lives. During this phase, it helps to simply listen and thereby offer relief to the person affected. Compassion and excessive consolation, on the other hand, is often interpreted as a sign of wanting to stop the need to talk and should therefore be avoided.

The Death Positive Movement describes a global movement that is currently gaining increasing numbers of followers. The goal of the movement is to encourage conversations around the "good death." It seeks ways and means to encourage people to talk with friends, parents, and partners about death, dying, and funeral wishes. The Death Positive Movement has its roots in the hospice movement, which began in the 1960s.

Fragility means fragility and stands for susceptibility, delicacy, vulnerability, brittleness, but also for grace, delicacy, and in a figurative sense, also for tenderness. Both concrete things and circumstances such as relationships, lifestyles, concepts, ideas, as well as social structures and bodies can be described as fragile. Fragility is an important term for finally., because it encompasses the

"Fuck you" is also an angry and furious reaction to the fate that awaits people with serious or chronic illness. Shouting or screaming "Fuck you" can, in its radical form, create a sense of vent and, after repeated utterances, even lead to a "laughing fit."

Five stages of psychological experience is a model that psychiatrist Elisabeth Kübler-Ross observed in conversations with dying patients. These stages do not follow a linear process and do not necessarily occur one after the other. Those affected may skip a stage. The model should therefore not be understood as a rigid framework, as each person dies their own unique death. The stages are: 1. Denial, 2. Anger, 3. Bargaining, 4. Depression, 5. Acceptance. Recognizing these stages can help us better understand those affected.

Fragility means fragility and stands for susceptibility, delicacy, vulnerability, brittleness, but also for grace, delicacy, and in a figurative sense, also for tenderness. Both concrete things and circumstances such as relationships, lifestyles, concepts, ideas, as well as social structures and bodies can be described as fragile. Fragility is an important term for finally., because it encompasses the

Smelling good can be just as important for people with serious illnesses as it is for those who care for or accompany them. However, the desire to smell good can also be lost because we perceive our sick body as foreign and no longer like ourselves. Surrounding ourselves with a scent we like can also help us draw closer to ourselves. Furthermore, a pleasant scent can also affect the room and the social climate, thus enabling us to feel close to others. Please use scents with care, as the perception of "good" and "bad" smells changes with illness and is very subjective anyway. Here, too, an open conversation or a cautious approach is helpful.

Smelling good can be just as important for people with serious illnesses as it is for those who care for or accompany them. However, the desire to smell good can also be lost because we perceive our sick body as foreign and no longer like ourselves. Surrounding ourselves with a scent we like can also help us draw closer to ourselves. Furthermore, a pleasant scent can also affect the room and the social climate, thus enabling us to feel close to others. Please use scents with care, as the perception of "good" and "bad" smells changes with illness and is very subjective anyway. Here, too, an open conversation or a cautious approach is helpful.

Hospices are places where holistic end-of-life care is provided. From its very beginning, the hospice concept has been committed to providing more humane care for terminally ill people and their families. This particularly includes end-of-life care in the sense of palliative care. Nurse and physician Cicely Saunders is considered the founder of the first modern inpatient hospice in England in 1967, Christopher's Hospice.

Hospices are places where holistic end-of-life care is provided. From its very beginning, the hospice concept has been committed to providing more humane care for terminally ill people and their families. This particularly includes end-of-life care in the sense of palliative care. Nurse and physician Cicely Saunders is considered the founder of the first modern inpatient hospice in England in 1967, Christopher's Hospice.

The hospice movement has been developing since the late 1960s, originating in Great Britain. It is concerned with improving the living conditions of dying people and their families, as well as removing the taboo surrounding death and integrating dying into our society. It is a response to "undignified" dying conditions in acute hospitals and the taboo surrounding death in our society. Cicely Saunders and Elisabeth Kübler-Ross are pioneers of this movement. Their commitment sparked further initiatives worldwide.

Hospices are places where holistic end-of-life care is provided. From its very beginning, the hospice concept has been committed to providing more humane care for terminally ill people and their families. This particularly includes end-of-life care in the sense of palliative care. Nurse and physician Cicely Saunders is considered the founder of the first modern inpatient hospice in England in 1967, Christopher's Hospice.

Humor and a sense of humor are considered personality traits and are typically human. Humor also provides distraction and helps us process things, making it easier for us to get to grips with irritating, grotesque, frightening, and incomprehensible situations. Humor, for example, is cited as one of the most important protective factors against burnout and is perceived as reducing suffering even in settings where health is not present. It doesn't ignore the pain, but sometimes makes it bearable in the first place. Humor and its forms of expression, such as laughing and cracking silly jokes, not only help people in difficult situations, but also those who care for them and those who are still living. Even if laughter doesn't make you healthy, humor often serves as a shield against going crazy.

Identity is shaped by ourselves in our interactions with society. Living with a chronic illness is often negotiated under the basic assumption that illness leads to identity damage. This is countered by the theory that chronic illnesses can also have a positive impact on our identity. Empirical studies show that people do not only perceive their identity as broken or destroyed, and that illness does not necessarily lead to self-abandonment, but that illness can also lead us to reinvent or expand our identity. Self-realization, self-empowerment, and self-care can be the results of this readjustment.

Identity is shaped by ourselves in our interactions with society. Living with a chronic illness is often negotiated under the basic assumption that illness leads to identity damage. This is countered by the theory that chronic illnesses can also have a positive impact on our identity. Empirical studies show that people do not only perceive their identity as broken or destroyed, and that illness does not necessarily lead to self-abandonment, but that illness can also lead us to reinvent or expand our identity. Self-realization, self-empowerment, and self-care can be the results of this readjustment.

Losing appetite is not uncommon in acute or serious illness, as pain, worry, discomfort, and even medications suppress our appetite. Unfortunately, in fragile times of life, losing appetite can not only be a problem for those affected, but can also disrupt relationships with people who only want the best for us, as they want us to regain our strength and find it difficult to accept that we need less at the end of our lives or that not eating can even relieve pain.

We say "pack your suitcase" when a diagnosis requires hospital tests or we have to undergo a procedure. The more hospital stays we have, the more often we pack our things. This leads to us becoming more routine and developing a feeling for what we need to take with us and what we don't. Since we usually have fewer resources to think about such questions during each stay, as the illness takes up more time, we can observe that people hardly bring anything with them at the end of their lives. We can also observe that chronically ill people leave their suitcases packed. The travel suitcase becomes an emergency suitcase because we assume that we will have to leave home again soon. But packing a suitcase is also a synonym in care and describes the human need to have important things with you in and near your bed. What people want to have close to them on their final journey through life changes over time.

Losing appetite is not uncommon in acute or serious illness, as pain, worry, discomfort, and even medications suppress our appetite. Unfortunately, in fragile times of life, losing appetite can not only be a problem for those affected, but can also disrupt relationships with people who only want the best for us, as they want us to regain our strength and find it difficult to accept that we need less at the end of our lives or that not eating can even relieve pain.

Quality of life is a collective term for everything that constitutes the living conditions of an individual or a social group. Fundamentally, quality of life refers primarily to the degree of subjective well-being of a person or group of people. Well-being is shaped by material and immaterial living conditions. Dimensions of material living conditions include income, wealth, and housing. The immaterial dimensions primarily include health, education, environmental quality, personal security, political self-determination, and work-life balance. In the context of serious illness, quality of life is often discussed in relation to medical life extension, since medical interventions often significantly impair quality of life.

From finally.'s perspective, bed-wear is fashion that we can wear not only during active times in our lives, but also in times when bed becomes the center of our lives. Bed-wear is not sleepwear, nor is it purely care-wear that simplifies care. It is fashion for people who, even in fragile times, want to communicate through fashion and show who they are and what is important to them. It nevertheless enables care and nurturing and is constructed in such a way that people lying down do not develop unnecessary pressure points. Things can embody or create sociability. The ball in a ball game is a good example. It is more than just a teammate. Players chase the ball. It connects them as players and opponents. Care items are, as it were, objects that create sociability (Bruno Latour), enabling interaction and exchange.

Lying often occurs when people don't want to burden or protect others, for example, when they ask nurses or doctors not to tell their relatives the truth about their prognosis. There is also the lie that arises from our refusal to acknowledge or suppress something. The book "History of Death" speaks of the "emergence of lies," which arises from the advent of medical possibilities, as death suddenly disguises itself as an illness and is no longer perceived as a natural part of life. This social lie has persisted to this day and also leads to the speechlessness and tabooization of death.

Quality of life is a collective term for everything that constitutes the living conditions of an individual or a social group. Fundamentally, quality of life refers primarily to the degree of subjective well-being of a person or group of people. Well-being is shaped by material and immaterial living conditions. Dimensions of material living conditions include income, wealth, and housing. The immaterial dimensions primarily include health, education, environmental quality, personal security, political self-determination, and work-life balance. In the context of serious illness, quality of life is often discussed in relation to medical life extension, since medical interventions often significantly impair quality of life.

Compassion is a powerful motive in accompaniment. On closer inspection, compassion is not just a feeling, but also an attitude, a sense of connection. This attitude is expressed through mindfulness and respect. Compassion means perceiving the other person and sharing in their fate without identifying with it. Pity, on the other hand, is an emotion that hardly anyone who receives pity can tolerate. Pity implies a downward spiral. When we pity a person, we are in a sense looking down on them. Essentially, we are then much more concerned with ourselves, and in doing so we show that we are glad that we are better off than the other person, and therefore empathize less.

Oral care is important and becomes even more so at the end of life, as dry mouth, a bad taste, and plaque buildup can cause discomfort. The way we care for our oral cavity, or how it is cared for, changes at the end of life, especially in the terminal phase, the last stage of life before death.

Compassion is a powerful motive in accompaniment. On closer inspection, compassion is not just a feeling, but also an attitude, a sense of connection. This attitude is expressed through mindfulness and respect. Compassion means perceiving the other person and sharing in their fate without identifying with it. Pity, on the other hand, is an emotion that hardly anyone who receives pity can tolerate. Pity implies a downward spiral. When we pity a person, we are in a sense looking down on them. Essentially, we are then much more concerned with ourselves, and in doing so we show that we are glad that we are better off than the other person, and therefore empathize less.

Denial is a defensive reaction when people receive a poor prognosis. They often react with numbness, shock, denial, and even physical symptoms. They enter a phase of shock, which is a protective function of the psyche. The result is often that people don't want to hear the negative messages or don't want to acknowledge them; they bury their heads in the sand. This reaction is difficult for loved ones to bear, but we should still wait and give them time to process the news before trying to talk to those affected.

Denial is a defensive reaction when people receive a poor prognosis. They often react with numbness, shock, denial, and even physical symptoms. They enter a phase of shock, which is a protective function of the psyche. The result is often that people don't want to hear the negative messages or don't want to acknowledge them; they bury their heads in the sand. This reaction is difficult for loved ones to bear, but we should still wait and give them time to process the news before trying to talk to those affected.

Relocations are not uncommon when illness affects our lives. We often travel from one examination or ward to another, or have to stay in a specific hospital, rehab, or perhaps even short-term care before we can return home. As the illness becomes more severe and the health status becomes more complex, relocations can become more frequent. Hopes of improvement through medical interventions and care, pain or new symptoms, as well as anxiety, exhaustion, and being overwhelmed can be the triggers. Often, it is not only those affected who decide to relocate, but also their relatives who cannot cope with the stress and initiate a move. It is worth noting that palliative care attempts to avoid unnecessary relocations through "advanced planning."

Relocations are not uncommon when illness affects our lives. We often travel from one examination or ward to another, or have to stay in a specific hospital, rehab, or perhaps even short-term care before we can return home. As the illness becomes more severe and the health status becomes more complex, relocations can become more frequent. Hopes of improvement through medical interventions and care, pain or new symptoms, as well as anxiety, exhaustion, and being overwhelmed can be the triggers. Often, it is not only those affected who decide to relocate, but also their relatives who cannot cope with the stress and initiate a move. It is worth noting that palliative care attempts to avoid unnecessary relocations through "advanced planning."

Palliative care is an internationally recognized interdisciplinary concept for the care, counseling, and support of seriously ill people of all ages with an incurable underlying disease. Physical suffering and psychosocial, as well as existential and spiritual pain, are alleviated. The focus is on decision-making processes and the realization of the best possible quality of life until the end. Care is provided not only to those affected but also to their loved ones, who are also exposed to considerable stress. Palliative care is derived from the Latin cura palliativa, which combines the term palliare with the English term care. Pallium is derived from the Latin word "cloak" and describes a cloak that is intended to be placed protectively but not constrictingly over seriously ill people.

Changing perspectives is always important and useful, even if it's not always easy to put yourself in someone else's shoes. Sometimes it helps to lie in someone else's bed, eat the high-energy porridge offered to those affected, or move around the corridor using aids such as canes, wheelchairs, or walkers. Power is not a need in the true sense, but rather a strategy for realizing needs. The significance of power in medical contexts is evident in various ways. The fact that physicians exercise power over patients is likely due to their socialization in a system characterized by power, which is constantly maintained through the use of subtle power techniques. In medical settings, the control over life and death is omnipresent and often leads to conflicts and crises and feelings of powerlessness.

Palliative care is an internationally recognized interdisciplinary concept for the care, counseling, and support of seriously ill people of all ages with an incurable underlying disease. Physical suffering and psychosocial, as well as existential and spiritual pain, are alleviated. The focus is on decision-making processes and the realization of the best possible quality of life until the end. Care is provided not only to those affected but also to their loved ones, who are also exposed to considerable stress. Palliative care is derived from the Latin cura palliativa, which combines the term palliare with the English term care. Pallium is derived from the Latin word "cloak" and describes a cloak that is intended to be placed protectively but not constrictingly over seriously ill people.

Journey is a term often used metaphorically in the context of illness, describing the process of change in a person's life. Accordingly, the journey can be understood as an image for a person's life. In finally., travel as a symbol replaces the process of becoming ill and dying. This creates a framework of experience and action that oscillates between the desire for the familiar and the curiosity for the unknown and the fear of the foreign.

From finally.'s perspective, travel textiles are textiles that provide us with a sensory support on our journey from healthy to sick in everyday life.

Journey is a term often used metaphorically in the context of illness, describing the process of change in a person's life. Accordingly, the journey can be understood as an image for a person's life. In finally., travel as a symbol replaces the process of becoming ill and dying. This creates a framework of experience and action that oscillates between the desire for the familiar and the curiosity for the unknown and the fear of the foreign.

Salutogenesis (derived from the Latin salus, "health, well-being," and the ancient Greek γένεσις, "birth, origin") refers to the individual development and maintenance process of health. According to this concept, health is not a fixed or actual state, but a changing, complex process. Aaron Antonovsky, who coined the term salutogenesis, assumes that people have a fundamental desire to become healthier. The salutogenesis model therefore aims to support people in strengthening their health potential.

Pain can be not only physical in nature, but also psychological, social, spiritual, and existential, although this often manifests itself physically. We are familiar with such forms of pain in heartbreak: the heart aches even when the heart is medically healthy. Because pain is multidimensional, it is often difficult for doctors to help people live and end their lives without pain. Finding out the root causes of pain is crucial. Does pain arise from the fear that loved ones will not be cared for? Does pain arise because we have to leave life, or does pain arise because we don't know where our journey will lead?

Beautiful death is a phenomenon of the 19th century. During this period, a new sensitivity and an almost loving approach to death emerged. While despair, loss, and fear of having to leave this life are not erased, the hope of seeing oneself again one day after death also grows. The belief that one will rediscover in heaven everything that made one happy on earth provides comfort and hope. In the spirit of "beautiful deaths," death is not seen as a loss of life, but merely as a temporary separation on a heavenly journey.

Salutogenesis (derived from the Latin salus, "health, well-being," and the ancient Greek γένεσις, "birth, origin") refers to the individual development and maintenance process of health. According to this concept, health is not a fixed or actual state, but a changing, complex process. Aaron Antonovsky, who coined the term salutogenesis, assumes that people have a fundamental desire to become healthier. The salutogenesis model therefore aims to support people in strengthening their health potential.

Self-empowerment aims to help us develop and improve our ability to shape our social environment and our lives ourselves, rather than allowing ourselves to be shaped (only) from outside. It describes strategies and measures designed to increase the degree of self-determination and autonomy in the lives of individuals or communities. To do this, we must learn to recognize who is actually pulling the strings in our lives. If it is not ourselves but others, the question arises as to whether we want this and how we can regain which parts of our autonomy, self-responsibility, and self-determination. This seems particularly important when illness and medical interventions permeate and control our lives.

SENS describes a model used for people with potentially life-threatening illnesses to improve existing conditions. It enables the development of holistic (treatment) planning. "S" stands for symptom management, i.e., options for medical symptom treatment as well as opportunities for self-empowerment are explored. "E" stands for decision-making. This focuses on defining one's own goals and priorities as well as preventative planning. Crises and potential complications should be discussed in advance to prevent unnecessary, rash, ad hoc actions. "N" stands for network. In discussions with those affected and their environment, the aim is to explore which care network (inpatient, outpatient, private) exists and how and when it can be integrated. The last "S" stands for support. This is explicitly about setting up support systems for loved ones and professionals.

Spirituality describes a level of experience beyond thought and is not necessarily tied to a specific religion. Spirituality is not in opposition to science. It is not about the opposition between belief and knowledge, nor about the opposition between wishful thinking and reality, but rather about a fundamental dimension of our existence. A spiritual experience is fundamentally beyond verbalization.

Sterbesettings is the name of the SNSF-funded research project that explores the end of life from four perspectives and approaches (design, language, care, religion). sterbesettings.ch

Transitional objects help us continually reconstruct our identity in processes of change; they connect good phases with bad, life with its end, and enable us to transition. They are non-human companions who can speak to us and others and provide us with support.

Transitional objects help us continually reconstruct our identity in processes of change; they connect good phases with bad, life with its end, and enable us to transition. They are non-human companions who can speak to us and others and provide us with support.

Negotiation is a strategy that those affected use to redirect their destiny. They begin to negotiate with themselves, with doctors, or even with God, hoping to secure a longer lifespan through peaceful, cooperative relationships and good cooperation. One resulting reaction may be that the seriously ill person expresses wishes that seem utopian and unrealistic to relatives. If this happens, it is helpful to choose a communication approach that allows for hope without raising false hopes.

Negotiation is a strategy that those affected use to redirect their destiny. They begin to negotiate with themselves, with doctors, or even with God, hoping to secure a longer lifespan through peaceful, cooperative relationships and good cooperation. One resulting reaction may be that the seriously ill person expresses wishes that seem utopian and unrealistic to relatives. If this happens, it is helpful to choose a communication approach that allows for hope without raising false hopes.

Anger and rage are often impulsive and aggressive reactions to unpleasant news and situations and, accordingly, also accompany the course of illness. We are angry with ourselves because we blame our lifestyle for our illness; we are angry with our bodies, our genes, external circumstances, professionals, employers, and loved ones, treatment providers and treatment processes, the healthcare system, and even society, which fails to recognize illness and mortality as a part of life. Anger accompanies not only those affected, but also family members.

Anger and rage are often impulsive and aggressive reactions to unpleasant news and situations and, accordingly, also accompany the course of illness. We are angry with ourselves because we blame our lifestyle for our illness; we are angry with our bodies, our genes, external circumstances, professionals, employers, and loved ones, treatment providers and treatment processes, the healthcare system, and even society, which fails to recognize illness and mortality as a part of life. Anger accompanies not only those affected, but also family members.

Anger is often a strong emotion and reaction after the initial shock, occasionally accompanied by aggression and blame. Sometimes such emotions also occur subliminally and express themselves as a feeling that we cannot please the person. This can also make loved ones angry or sad and place a great strain on relationships. Relatives should therefore develop a sense that the anger is not directed at them personally, but is part of the recovery process.

Anger is often a strong emotion and reaction after the initial shock, occasionally accompanied by aggression and blame. Sometimes such emotions also occur subliminally and express themselves as a feeling that we cannot please the person. This can also make loved ones angry or sad and place a great strain on relationships. Relatives should therefore develop a sense that the anger is not directed at them personally, but is part of the recovery process.