Medicine of the Person
is een op relaties gerichte benadering van de geneeskunde, die elke persoon  waardeert als een onverbrekelijke eenheid met zijn lichamelijke, psychologische en spirituele dimensies. Daarbij wordt ook rekening gehouden met de plaats die deze persoon  inneemt in zijn lokale gemeenschap en in de samenleving als geheel.

Bijeenkomsten

De Internationale groep van Médecine de la Personne komt jaarlijks bijeen voor drie dagen studie, voorafgegaan door drie dagen van ontspanning en het verkennen van een aantrekkelijke regio in Europa. Uitgaande van het onderwerp van de conferentie bespreken we in kleine groepjes (10-12 personen) de lezingen en de Bijbelstudies en wat hun praktische betekenis is voor ons werk en
persoonlijk leven.

Het doel is om Médecine de la Personne te ontwikkelen en in praktijk te brengen in de wereld van nu.

Kloster, Teplá

14 tot 17 augustus 2019
Hotel Kloster Teplá, Klášter Nr.1, Teplá

"Patients without capacity"

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2018 | 2017 | 2016 | 2015 | 2014 | 2013 | 2012 | 2011 | 2010 | 2009 | 2008 | 2007 | 2006 | 2005 | 2004 | 2003 | 2002
2018 The art and science of medicine
In Paris, during this 2018 meeting of the international group of médecine de la personne, open to all in the caring professions interested in the role of relationship in care, our speakers talked about topics to do with the tension between science and how we care for patients in practice. For science is universal whereas practical care is specific to the individual. The topics included the role of evidence based medicine, of placebo, the beliefs of the doctor and the future of medicine, spirituality and medical research. The art of caring for a patient comprises one part mystery allied to the personality of the professional providing care, their personal history, their deepest motivations whether conscious or unconscious. In our small groups, we discussed together current scientific thought, how we practice care, what we know, but also how we live each therapeutic relationship, since no two patients or carers are ever the same.
2017 When medical care prejudices quality of life
69th international meeting, MONTMIRAIL, Switzerland. In general people find it easy to put their trust in medicine since in most cases, medical treatment improves health and quality of life. Things become much harder when that improvement fails to occur or is only arrived at with additional suffering. Are we aware, we doctors and carers, what we are asking of our patients when we try yet again to get a venflon or a needle into a difficult vein or when we prescribe a strict diet or start someone on chronic renal dialysis? Some treatments for cancer are known to cause unpleasant side-effects which are difficult to endure. We can forewarn patients and prepare them to some degree. When an operation goes badly and ends up making things worse, confidence in the surgeon and his treatment is shattered. Can I still continue to treat that patient, as his surgeon? How can I manage my failure with regard to the patient and my relationship with him? Other problems rear their heads at end of life. What are the treatments that we should, or wish to, or can administer to the patient in our care? What role is played by the family, as well as others around the patient on both the human and the spiritual front, in the patient’s decision and capacity to endure difficult treatment? As treatment become more technological, we as carers need carefully to assess what the patient can endure and to choose the right path for the individual in our care.
2016 Decisions on treatment: who makes them ?
68th interntional meeting PILGRIM HALL Uckfield (East Sussex) Great Britain. Our theme this year is a question which implies a cascade of further questions some of which are fundamental to personhood and person-centred care. As users of health services, are we in any real sense autonomous? Who holds the power to decide what should be done to investigate and treat our patient’s presenting symptoms and signs? To what extent, and with what resources, should those investigations and treatments be carried out? Who controls those resources and choices, what are the limits and how are they to be agreed? We should consider, too, people who have little personal autonomy but have it by proxy through those who should love and nurture them.

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