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DNR – Do Not Resuscitate By Nabil J. Hamam SHU- LDR 650, Medical Law Professor: Shanna R. Reed, Esq. March 11, 2015

By Nabil J. Hamam SHU- LDR 650, Medical Law Professor: Shanna R. Reed, Esq. March 11, 2015

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  • By Nabil J. Hamam SHU- LDR 650, Medical Law Professor: Shanna R. Reed, Esq. March 11, 2015
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  • (DNR) Definition A do not resuscitate (DNR) order, is written by a licensed physician in consultation with a patient or surrogate decision maker. CPR is a series of specific medical procedures that attempt to maintain perfusion.
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  • History of Cardiopulmonary Resuscitation and Do Not Attempt Resuscitation Orders In the 1960s, CPR was initially performed by anesthesiologists on adults and children who suffered from witnessed cardiac arrest. CPR became the standard of care for all etiologies. In 1974, the American Heart Association (AHA) recognized that many patients who received CPR survived with significant morbidities.
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  • Target audiences Patients Families Physicians All medical professionals
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  • My position I believe that DNR orders should not be permitted unless : vegetative state Irreversible conditions Brain death Cardiac death
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  • Questions and Concerns Discussions on life and death from thousands of years ago have been revived; Healthcare providers are once again concerned with questions such as: What indicates death? How long and how far should life go on? Can patients wishes put an end to all these decisions and discussions? Or must there be limits to the extent of patients wishes? How often are DNR orders written on a general medical inpatient service? What reasons are given for DNR orders? How do patients and families participate in DNR decisions? Finally, what problems occur in the decision-making process?
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  • Patient Self Determination Act of 1990, physicians must write a DNR order if requested by a patient or his or her surrogate. If the attending physician disagrees with the patients request, and the differences cannot be resolved, the patient then should be transferred to the care of another physician.
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  • Ethical Issues Ethical issues in end-of-life decision-making are extensive and have their roots in the four key principles of biomedical ethics, namely autonomy, non-maleficence, beneficence and justice. Revival of the topic of end-of-life decision-making confirms the inadequacy of previously existing answers. This is linked to numerous factors, including culture, religion, convictions and beliefs, with religious values being among the most influential.
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  • dignity of human beings. Acquiring an ethical and legal stance on the subject of end of life. perspectives on stopping life-prolonging treatments are contingent on evaluation. What does religions say about it??
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  • Islamic and Christianity viewpoints, human life is so valuable that the Holy Quran and bible Peoples lives do not belong to themselves Everyone should seek remedy in life-threatening situations.
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  • When should CPR be administered? In the absence of a valid physicians order to forgo CPR, if a patient experiences cardiac or respiratory arrest, the standard of care is to attempt CPR. Paramedics responding to an arrest are required to administer CPR. Since 1994 in Washington, patients may wear a bracelet or carry paperwork that allows a responding paramedic to honor a physician's order to forgo CPR. In the state of Washington, the POLST form is a portable physician order sheet that enables any individual with an advanced life-limiting illness to effectively communicate his or her wishes to limit life-sustaining medical treatment in a variety of health care settings, including the outpatient setting.
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  • Is CPR always beneficial? The general rule of attempting universal CPR needs careful consideration (Blinderman et al., 2012). Even though including patients and families in decisions regarding resuscitation respects patient autonomy, providing patients and families with accurate information regarding the risks and potential medical benefit of cardiopulmonary resuscitation is also critical.
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  • Defining Direct Medical Benefit Determining the potential for direct medical benefit can be challenging. In general, survival rates in adults following in-hospital cardiac arrest range from 8-39% with favorable neurological outcomes in 7-14% of survivors (Meaney et al., 2010). In children, the survival rate following in-hospital cardiac arrest is closer to 27% with a favorable neurological outcome in up to one third of survivors (AHA, 2010). Out of hospital arrest is less successful, with survival rates in adults ranging from 7-14% and in infants and children approximately 3-9% (Meaney et al., 2010; Garza et al., 2009).
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  • How should the patient's quality of life be considered? CPR might appear to lack potential benefit when the patient's quality of life is so poor. When can CPR be withheld? Many hospitals have policies that describe circumstances under which CPR can be withheld based on the practical reality that CPR does not always provide direct medical benefit. Two general situations justify withholding CPR: When CPR will likely be ineffective and has minimal potential to provide direct medical benefit to the patient. When the patient with intact decision making capacity or a surrogate decision maker explicitly requests to forgo CPR.
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  • What if the family disagrees with the DNAR order? Ethicists and physicians are divided. What if there is disagreement?? If CPR is deemed "futile," should a DNAR order be written? If health care providers unanimously agree that CPR would be medically futile, clinicians are not obligated to perform it.
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  • The challenges of the patients right to making choices and decisions one respondent stated that a persons autonomy extends as far as God will allow it. God limits the patients physicians must tell capacitated patients the truth about their conditions, and patients should always be optimistic and continue to believe in medicine and miracles.
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  • Guidelines It seems necessary to develop a guideline that can assist decision-makers regarding end-of-life. Such a guideline can be used to clarify limitations and solutions to the ethical problems.
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  • Conclusion If the person is unconscious or he is a minor, there is no need to wait to obtain consent from proxy or guardian. The physician (or nurse) should do his or her best to save the life, organ, or limb without waiting for due consent.
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  • References Ahmad, W. D. (2009). On DNR Orders. Journal of the Islamic Medical Association of North America, 41(3). Albar MA. Seeking remedy, abstaining from therapy and resuscitation: an Islamic perspective. Saudi J Kidney Dis Transpl. 2007;18:629-37. Brock DW. Life sustaining treatment and euthanasia. In: Post SG, editor. Encyclopedia of Bioethics. 3rd edition. New York: Macmillan Reference USA, Gale Group, Inc; 2004. pp. 141020. Bishop JP, Brothers KB, Perry JE, Ahmad A. Reviving the conversation around CPR/DNR. Am J Bioeth. 2010;10(1):61 67 Burns, J., Mary, DASG, Mackintosh, A.F. et al. 2004. Arterial pressure lowering effect of chronic atenolol therapy in hypertension and vasoconstrictor sympathetic drive. Hypertension, 44:4548 Braddock,C (1998).Do Not Resuscitate (DNAR) Orders. Retrieved March, 10, 2015 From http://depts.washington.edu/bioethx/topics/dnr.html Department of Health and Human Services(2005). Health Care Financing Administration. Medicare and Medicaid programs; Federal Register.27;60 Ethics Committee (1997). Islamic Medical Association of North America. Death. J Islam Med Assoc. 29:99. Ebrahim AM. Euthanasia (qatl al-rahma). J Islam Med Assoc. 2007;39:173-8. Larijani B, Zahedi F. Religious perspective in end of life ethical issues. Iran J Diabetes and Lipid.2007;6:923. National Conference of Commissioners on Uniform State Laws (1993). Uniform health-care decisions act -uniformact Patient self-determination act of 1990, sections 4206 and 4751 of Omnibus Reconciliation Act of 1990, Pub L No. 101508 Peberdy MA, Ornato JP, Larkin GL, et al. Survival from in-hospital cardiac arrest during nights and weekends. JAMA. 2008;299:785-92. Rehman KL. Cardio-pulmonary resuscitation and life support: The current laws and the Muslim perspective. J Islam Med Assoc. 1993;25:20-2. 17. Saiyad S. Do Not Resuscitate: a case study from the Islamic viewpoint. J Islam Med Assoc. 2009;41:109-13. 2. Khan FA. The right to die: some personal reflections on the Terri Schiavo case and the role of hydration and nutrition in hopelessly ill patients. J Islam Med Assoc. 2006;38:6- 9. Takrouri MSM, Halwani TM. An Islamic medical and legal prospective of do not resuscitate order in critical care medicine. The Internet Journal of Health. 2008;7. Yuen, J. K., Reid, M. C., & Fetters, M. D. (2011). Hospital do-not-resuscitate orders: why they have failed and how to fix them. Journal of general internal medicine, 26(7), 791-797.