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Deathbed phenomena refers to a range of paranormal experiences claimed by people who are dying. There are many examples of deathbed phenomena in both non-fiction and fictional literature, which suggests that these occurrences have been noted by cultures around the world for centuries, although scientific study of them is relatively recent. In scientific literature such experiences have been referred to as death-related sensory experiences (DRSE).〔Ethier, A. (2005). ''Death-related sensory experiences''. Journal of Pediatric Oncology Nursing 22: 104-111.〕 Dying patients have reported to staff working in hospices they have experienced comforting visions.〔Brayne S, Farnham C, Fenwick P. (2006). (''Deathbed phenomena and their effect on a palliative care team: a pilot study'' ). American Journal of Hospice and Palliative Medicine 23: 17-24.〕〔Lawrence M, Repede E. (2013). (''The incidence of deathbed communications and their impact on the dying process'' ). American Journal of Hospice and Palliative Care 30: 632-639.〕 Scientists consider deathbed phenomena and visions to be hallucinations.〔Siegel, Ronald. (1980). ''The Psychology of Life after Death''. American Psychologist 35: 911-931.〕〔Houran, J. & Lange, R. (1997). ''Hallucinations that comfort: contextual mediation of deathbed visions''. Perceptual and Motor Skills 84: 1491-1504.〕〔Hines, Terence (2003). ''Pseudoscience and the Paranormal''. Prometheus Books. p. 102. ISBN 978-1573929790〕 == Deathbed visions == Deathbed visions have been described since ancient times, however the first systematic study was not conducted until the 20th century.〔Blom, Jan. (2009). ''A Dictionary of Hallucinations''. Springer. pp. 131-132. ISBN 978-1441912220〕 They have also been referred to as veridical hallucinations, visions of the dying and predeath visions.〔 The physician William Barrett, author of the book ''Death-Bed Visions'' (1926), collected anecdotes of people who had claimed to have experienced visions of deceased friends and relatives, the sound of music and other deathbed phenomena.〔Barrett, William. (1926). ''Death-Bed Visions''. Methuen & Company Limited. ISBN 978-0850305203〕 Barrett was a Christian spiritualist and believed the visions were evidence for spirit communication.〔Oppenheim, Janet. (1985). ''The Other World: Spiritualism and Psychical Research in England, 1850-1914''. Cambridge University Press. p. 365. ISBN 978-0521265058〕 In a study conducted between 1959 and 1973 by the parapsychologists Karlis Osis and Erlendur Haraldsson, they reported that 50% of the tens of thousands of individuals they studied in the United States and India had experienced deathbed visions.〔 Osis and Haraldsson and other parapsychologists such as Raymond Moody have interpreted the reports as evidence for an afterlife.〔Moody, Raymond. (1975). ''Life After Life''. Mockingbird Books. ISBN 978-0553122206〕〔Osis, K. and Haraldsson, E. (1977). ''At The Hour of Death''. Avon. ISBN 978-0380018024〕 The neurologist Terence Hines has written that the proponents of the afterlife interpretation grossly underestimate the variability among the reports. Hines also criticized their methodology of collecting the reports: The skeptical investigator Joe Nickell has written deathbed visions (DBVs) are based on anecdotal accounts that are unreliable. Nickell discovered contradictions and inconsistencies in various DBVs reported by the paranormal author Carla Wills-Brandon.〔Nickell, Joe. (2002). (''“Visitations”: After-Death Contacts'' ). ''Skeptical Inquirer''. Volume 12. Retrieved November 6, 2013.〕 Research within the Hospice & Palliative Care fields have studied the impact of deathbed phenomena on the dying, their families, and palliative staff. In 2009, a questionnaire was distributed to 111 staff in an Irish hospice program asking if they had encountered staff or patients who had experienced DBP. The majority of respondents that they had been informed of a deathbed vision by a patient or the patient's family. They reported that the content of these visions often seemed to be comforting to the patient and their family. 〔 MacConville U, McQuillan, R. Surveying deathbed phenomena. Irish Medical Times. 2010, May 6.〕 Another study found that DBPs are commonly associated with peaceful death and are generally under-reported by patients and families due to fear of embarrassment and disbelief from medical staff. 〔 Fenwick P, Lovelace H, Brayne S. Comfort for the dying: five year retrospective and one year prospective studies of end of life experiences. Arch of Gerontology & Geriatrics. 2010;51:173-179.〕 In response to this qualitative data, there is a growing movement within the palliative care field that emphasizes "compassionate understanding and respect from those who provide end of life care" in regards to DBPs. 〔Fenwick P, Brayne S. End-of-life experiences: Reaching out for compassion, communication, and connection – meaning of deathbed visions and coincidences. Am J of Hospice & Pall Med. 2011;28(1):7-15.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Deathbed phenomena」の詳細全文を読む スポンサード リンク
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