During this past year, one of my best friends, Kevin Brown, and I started experiencing osteoarthritis in our left knees. Osteoarthritis is often called wear-and-tear arthritis, and it occurs when the protective cartilage on the ends of your bones wears down over time. Because Kevin and I are both southpaws who played basketball into our 50s, we suspect that contributed mightily to our similar problems.
Although our problems are similar, and we have the same health insurance, our approaches to the problems couldn’t be more different. Kevin doesn’t have a lot of faith in doctors, worries about possible side effects of treatment, and often turns to the internet to find home-spun remedies that are generally not FDA-approved. Sometimes this strategy works, but it hasn’t worked with his knee. By contrast, I have a lot of faith in doctors and don’t pay much attention to their pro forma warnings about possible side effects of treatment. If something is FDA-approved, it’s good enough for me. When my doctor recommended that my knee be replaced, all I said was “when?”
According to Your Medical Mind, more people act like Kevin than me:
- “Studies show that some 60% of people in the United States pursue so-called alternative or natural therapies. This indicates a naturalism orientation, the notion that the body can often heal itself if given the proper environment, harnessing the mind-body connection and supplementing with herbs, vitamins, and other natural products. On the opposite end of the spectrum is the technology orientation, the belief that cutting-edge research yielding new medications and innovative procedures holds the answers.”
The difference in approaches between Kevin and me is what Your Medical Mind examines. The authors distinguish patients by a variety of characteristics. Some prefer maximal treatment; others prefer minimal treatment. Some have a naturalism orientation; others have a technology orientation. And then there are believers and doubters:
- “Believers approach their options with the sense that there is a successful solution for their problem somewhere. … Doubters approach all treatment options with profound skepticism. They are deeply risk-averse, acutely aware of potential side effects and limitations of drugs and procedures. They question how much benefit a therapy really offers them and whether there might be deleterious consequences.”
The book’s subtitle is “How to Decide What is Right for You.” Although the book does not directly mention ObamaCare, it is clear that the authors do not favor the D.C.-based, centralized planning. The authors argue that deciding on treatment is not an objective analysis, but rather is a subjective process that necessarily differs dramatically from patient to patient. One size does not fit all.
The chapter that I found most interesting is titled, “End of Life,” and it provides highly-emotional, anecdotal evidence of how complex and subjective medical care must be. The chapter focuses on two individuals who were dying and how these individuals and their families dealt with this fact.
Both Mary Quinn and Ruth Adler had initially had issued stern advance directives against aggressive measures (CPR, intubation) that their families thought too restrictive. In the case of 64-year-old Mary Quinn, she gradually changed her mind about fighting her incurable biliary cancer and eventually decided to fight death up to her last moment. This change of heart prompted her to authorize a moderately aggressive drainage procedure (“I want to keep trying. I want to fight.”). But Mary never reversed her directive against aggressive measures, and when the drainage procedure led to unexpected complications, the family was forced to confront complications that involved a ventilator and more. Ultimately, the family took Mary off the ventilator and she died in peace without knowing how much the family had deviated from her directive.
In the case of 75-year-old Ruth Adler, she was dying of aortic stenosis. Although she agreed to serious surgery, she issued a directive for no heroic measures and no effort at resuscitation. Complications from the surgery required that Ruth be placed on a ventilator for a few days, and although she surprised her family by agreeing to the ventilator, she refused to undergo more problematic surgery. In the end, the family adhered to Ruth’s wishes, and she died peacefully.
The Quinn and Adler cases are instructive in that, “Patients deviate from their own advance directives because, like Mary, they often can’t imagine what they will want and how much they can endure when their condition shifts from healthy to sick and then to even sicker.”
These cases are also instructive because they reveal how dynamic the end-of-life process can be and how families and doctors have this great struggle in deciding what is best for the patient (substituted judgment). Is it more important to accept what the patient wants (patient autonomy), or is it better to overrule the patient and do what you would do (so-called beneficence)? The authors persuasively argue that this is a “gray area” with no single answer, although studies reveal that doctors as a practical matter are much more inclined toward beneficence – i.e. they know best what is good for their patients.
Much of Your Medical Mind is devoted to explaining how Kevin and I ended up with such different strategies in dealing with medical issues. But the key point of the book is that both strategies need to be accorded respect and that can only occur when patients, doctors, and families talk and listen to each other.