Being Mortal explores the modern experience of death and illness. As a practicing doctor and surgeon for over two decades, author Atul Gawande has seen firsthand how medical progress has lengthened and strengthened people’s lives. However, the book primarily focuses on how both patients and doctors fail to grasp and fully communicate medicine’s limits, particularly as people approach death. While doctors’ and patients’ impulses are often to pursue treatments no matter the odds of success, this approach often leads people to suffer more and deprives them of closure. Being Mortal suggests that while medicine does have major benefits in helping people survive, a person’s mere survival should not come at the cost of their overall well-being.
Several case studies of patients with terminal illnesses reveal how the desire to live longer at any cost can hurt patients’ well-being and sometimes shorten their lives as a result. Gawande is an intern on the neurosurgery service when he meets Joseph Lazaroff. Lazaroff is in his 60s and has a widely metastatic (spreading) prostate cancer that paralyzed his right leg. Knowing that Lazaroff only has a few months to live, doctors offer him comfort care or surgery to remove a growing tumor mass in his spine. They hope the surgery can halt his paralysis, but recovery will be difficult: the operation could both shorten and worsen his life. Still, Lazaroff chooses to go through with it. While the operation is a technical success, Lazaroff never recovers from the procedure and dies two weeks later. Gawande concludes that the doctors failed, because they knew that Lazaroff’s life would never look the same, even with the surgery. They prioritized Lazaroff’s mere survival over his well-being, but this cost him his survival anyway.
Sara Monopoli, a 34-year-old woman diagnosed with terminal lung cancer, finds herself in a similar situation as Lazaroff. Each successive round of chemotherapy leaves her with more side effects: fatigue, shortness of breath, and loss of strength. Sara expresses to her husband, Rich, that she doesn’t want to die in the hospital, but the doctors continue to provide her with more treatments that might stop the tumor growth. When she finally reaches a breaking point—landing in the emergency room with pneumonia due to her suppressed immune system from the chemotherapy—the family tells the doctors to stop trying to treat her cancer. But that same day, Sara falls unconscious and passes away. Gawande acknowledges that “[Sara] may well have lived longer without any of [the treatments].” Her death highlights the doctors’ failure to be realistic about what medicine can do and the cost of that failure: Sara may have lost precious time at the end of her life, she lost her well-being, and she didn’t have the death she wanted.
Gawande then shows the beauty of acknowledging medicine’s limits and how doing so can improve people’s well-being in their final days. Gawande’s father, who is also a surgeon, learns that he has a spinal cord tumor, which is making his hands numb and his neck hurt. The family sees two surgeons to discuss surgery, and each surgeon explains that they would perform the same procedure. The first explains that Gawande’s father needs the surgery as quickly as possible and that it would have no serious risks. The second, Edward Benzel, emphasizes the risks of the surgery and explains that it is possible for Gawande’s father to put it off so that he can continue his own surgery practice until his condition worsens. Benzel recognizes what matters most to Gawande’s father—his career as a surgeon—and helps him make a decision accordingly. This allows Gawande’s father to continue his passion for an extra two and a half years before getting the surgery. Observing how Benzel helps Gawande’s father make the decision that’s right for him, Gawande thinks, this is “the way [he] ought to make [his] own decisions with [his] own patients—the way we all ought to in medicine.” Like Benzel, Gawande recognizes that his father’s well-being and purpose in life is more important to him than pursuing the scant hope of patients living longer.
Gawande implements this strategy when he meets a woman named Jewel Douglass, whose metastatic ovarian cancer is pressing on her bowels and making her vomit up everything she eats. Gawande is realistic with her, telling her that if they performed surgery, it could cause complications and worsen her condition, but it is the only way to restore her ability to eat. If she doesn’t want to do the surgery, they can arrange for hospice care at home (hospice care focuses on maintaining a person’s comfort and quality of life rather than curing their illness). This allows them to come to a compromise: Jewel asks him to go forward with the surgery, but if it looks too risky when he tries to unblock her bowels, he should stop. This is what ultimately ends up happening, and so Jewel goes into hospice care. She lives for two additional weeks, surrounded by friends and family. Later, her daughter Susan thanks Gawande, explaining that it was a “perfect ending” to Jewel’s life. Acknowledging the limits of medicine rather than relentlessly pursuing treatment enables Jewel to die in the way that she wants.
Gawande reviews how hospice care can help maintain a patient’s well-being. Hospice care means patients are forgoing hospital treatments and choosing pain relief in their final days. Studies show that many patients see no difference in survival time if they do or do not choose hospice, and some even live longer. With this, Gawande argues that ordinary medicine is so concerned with survival and fixing problems that it not only increases a patient’s suffering, but it can actually cut their lifespan as a result. Of course, hospice also uses medicine—it is simply medicine in service of well-being, treating the symptoms of a patient’s condition to make them more comfortable. Comparing hospice care to relentless treatments and surgeries, Gawande highlights the need for doctors and patients more broadly to prioritize quality of life instead of survival.
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Medicine, Survival, and Well-being Quotes in Being Mortal
What worried us was knowledge. While we knew how to sympathize, we weren’t at all certain we would know how to properly diagnose and treat. We paid our medical tuition to learn about the inner process of the body, the intricate mechanisms of its pathologies, and the vast trove of discoveries and technologies that have accumulated to stop them. We didn’t imagine we needed to think about much else. So we put Ivan Ilyich out of our heads.
Yet within a few years, when I came to experience surgical training and practice, I encountered patients forced to confront the realities of decline and mortality, and it did not take long to realize how unready I was to help them.
You don’t have to spend much time with the elderly or those with terminal illness to see how often medicine fails the people it is supposed to help. The waning days of our lives are given over to treatments that addle our brains and sap our bodies for a sliver’s chance of benefit. They are spent in institutions—nursing homes and intensive care units—where regimented, anonymous routines cut us off from all the things that matter to us in life. Our reluctance to honestly examine the experience of aging and dying has increased the harm we inflict on people and denied them the basic comforts they most need. Lacking a coherent view of how people might live successfully all the way to their very end, we have allowed our fates to be controlled by the imperatives of medicine, technology, and strangers.
Equally worrying, and far less recognized, medicine has been slow to confront the very changes that it has been responsible for—or to apply the knowledge we have about how to make old age better. Although the elderly population is growing rapidly, the number of certified geriatricians the medical profession has put in practice has actually fallen in the United States by 25 percent between 1996 and 2010. Applications to training programs in adult primary care medicine have plummeted, while fields like plastic surgery and radiology receive applications in record numbers. Partly this has to do with money—incomes in geriatrics and adult primary care are among the lowest in medicine. And partly, whether we admit it or not, a lot of doctors don’t like taking care of the elderly.
But the dismal finances of geriatrics are only a symptom of a deeper reality: people have not insisted on a change in priorities. We all like new medical gizmos and demand that policy makers ensure they are paid for. We want doctors who promise to fix things. But geriatricians? Who clamors for geriatricians? What geriatricians do—bolster our resilience in old age, our capacity to weather what comes—is both difficult and unappealingly limited. It requires attention to the body and its alterations. It requires vigilance over nutrition, medications, and living situations. And it requires each of us to contemplate the unfixables in our life, the decline we will unavoidably face, in order to make the small changes necessary to reshape it. When the prevailing fantasy is that we can be ageless, the geriatrician’s uncomfortable demand is that we accept we are not.
But hospitals couldn’t solve the debilities of chronic illness and advancing age, and they began to fill up with people who had nowhere to go. The hospitals lobbied the government for help, and in 1954 lawmakers provided funding to enable them to build separate custodial units for patients needing an extended period of “recovery.” That was the beginning of the modern nursing home. They were never created to help people facing dependency in old age. They were created to clear out hospital beds—which is why they were called “nursing” homes.
The problem with medicine and the institutions it has spawned for the care of the sick and the old is not that they have had an incorrect view of what makes life significant. The problem is that they have had almost no view at all. Medicine’s focus is narrow. Medical professionals concentrate on repair of health, not sustenance of the soul. Yet—and this is the painful paradox—we have decided that they should be the ones who largely define how we live in our waning days. For more than half a century now, we have treated the trials of sickness, aging, and mortality as medical concerns. It’s been an experiment in social engineering, putting our fates in the hands of people valued more for their technical prowess than for their understanding of human needs.
The difference between standard medical care and hospice is not the difference between treating and doing nothing, she explained. The difference was in the priorities. In ordinary medicine, the goal is to extend life. We’ll sacrifice the quality of your existence now—by performing surgery, providing chemotherapy, putting you in intensive care—for the chance of gaining time later. Hospice deploys nurses, doctors, chaplains, and social workers to help people with a fatal illness have the fullest possible lives right now—much as nursing home reformers deploy staff to help people with severe disabilities. In terminal illness that means focusing on objectives like freedom from pain and discomfort, or maintaining mental awareness for as long as feasible, or getting out with family once in a while—not on whether Cox’s life would be longer or shorter. Nonetheless, when she was transferred to hospice care, her doctors thought that she wouldn’t live much longer than a few weeks. With the supportive hospice therapy she received, she had already lived for a year.
It’s worth pausing to consider what had just happened. Step by step, Sara ended up on a fourth round of chemotherapy, one with a minuscule likelihood of altering the course of her disease and a great likelihood of causing debilitating side effects. An opportunity to prepare for the inevitable was forgone. And it all happened because of an assuredly normal circumstance: a patient and family unready to confront the reality of her disease.
I asked Marcoux what he hopes to accomplish for terminal lung cancer patients when they first come to see him. “I’m thinking, can I get them a pretty good year or two out of this?” he said. “Those are my expectations. For me, the long tail for a patient like her is three to four years.” But this is not what people want to hear. “They’re thinking ten to twenty years. You hear that time and time again. And I’d be the same way if I were in their shoes.”
The result: those who saw a palliative care specialist stopped chemotherapy sooner, entered hospice far earlier, experienced less suffering at the end of their lives—and they lived 25 percent longer. In other words, our decision making in medicine has failed so spectacularly that we have reached the point of actively inflicting harm on patients rather than confronting the subject of mortality. If end-of-life discussions were an experimental drug, the FDA would approve it.
In truth, neither type is quite what people desire. We want information and control, but we also want guidance. The Emanuels described a third type of doctor-patient relationship, which they called “interpretive.” Here the doctor’s role is to help patients determine what they want. Interpretive doctors ask, “What is most important to you? What are your worries?” Then, when they know your answers, they tell you about the red pill and the blue pill and which one would most help you achieve your priorities.
I realized then that my father had already told us what to do, just as Susan Block’s father had. My dad was more afraid of becoming quadriplegic than of dying. I therefore asked Benzel which posed the greater risk of his becoming quadriplegic in the next couple months: stopping or proceeding? Stopping, he said. We told him to proceed.
We witnessed for ourselves the consequences of living for the best possible day today instead of sacrificing time now for time later. He’d become all but wheelchair bound. But his slide into complete quadriplegia halted. He became more able to manage short distances with a walker. His control of his hands and his arm strength improved. He had less trouble calling people on the phone and using his laptop. The greater predictability of his day let him have more visitors over. Soon he even began hosting parties at our house again. He found that in the narrow space of possibility that his awful tumor had left for him there was still room to live.
Certainly, suffering at the end of life is sometimes unavoidable and unbearable, and helping people end their misery may be necessary. Given the opportunity I would support laws to provide these kinds of prescriptions to people. About half don’t even use their prescription. They are reassured just to know they have this control if they need it. But we damage entire societies if we let providing this capability divert us from improving the lives of the ill. Assisted living is far harder than assisted death, but its possibilities are far greater, as well.
If to be human is to be limited, then the role of caring professions and institutions—from surgeons to nursing homes—ought to be aiding people in their struggle with those limits. Sometimes we can offer a cure, sometimes only a salve, sometimes not even that. But whatever we can offer, our interventions, and the risks and sacrifices they entail, are justified only if they serve the larger aims of a person’s life. When we forget that, the suffering we inflict can be barbaric. When we remember it, the good we do can be breathtaking.
