DO NOT make the person throw up unless poison control or a health care provider tells you to. If the person breathed in the talcum powder, move them to fresh air right away. Your local poison control center can be reached directly by calling the national toll-free Poison Help hotline from anywhere in the United States.
This hotline number will let you talk to experts in poisoning. They will give you further instructions. This is a free and confidential service. All local poison control centers in the United States use this national number. You should call if you have any questions about poisoning or poison prevention. It does NOT need to be an emergency. You can call for any reason, 24 hours a day, 7 days a week. The provider will measure and monitor the person's vital signs, including temperature, pulse, breathing rate, and blood pressure.
Symptoms will be treated as appropriate. Or failing to diagnose a stroke or heart attack, which can obviously kill a patient quickly. John H. Fisher, P. The firm seeks every opportunity to assist in improving the lives of those around the Country and looks forward to meeting others with a similar goal.
Our Blog. Fisher A little over 4 years ago my daughter passed away suddenly. After speaking to the police officer that had come to her house he told me I needed to find a good… Read More. He returned my call on a Sunday and personally took the time to discuss my case and all of my options.
A close friend had been instructed by his consultant to monitor a particular patient's potassium level, but my friend's shift got wildly busy and he put it off. The patient suffered a cardiac arrest and died. He confessed the truth to a couple of us that night, but to his consultant he claimed that he had carried out a potassium test but that the result had got lost in the system.
He felt awful about the patient's death but he could see no way of being open about his mistake without his consultant deciding that he was irredeemably incompetent.
He trusted his fellow housemen with the truth, but he didn't know his consultant well enough to be sure he wouldn't blow the whistle.
I think this was the moment I realised that not every doctor who makes a mistake is a bad doctor. I knew my friend was good at his job. He had made an appalling but uncharacteristic error of judgment. Two years earlier, I had been the moralistic medical student in an orthopaedics clinic outraged by the covering-up of a young man's botched knee surgery, and now I was a doctor who understood how many critical decisions cram the working day and how easy it is for a tragedy to unfold from a momentary lapse in concentration.
On closer examination, the cases I have cited from first-hand experience don't reflect the errors of a single individual. The surgeon wasn't the only person involved in the care of the young man with the wrecked knee; my mate wasn't the only person looking after the potassium patient. Nearly all medical accidents result from a chain of errors involving the misjudgments of a series of practitioners. The systemic failures with respect to training, supervision, communication and cross-checking are more far-reaching than the malpractice of an individual.
However, many people find it less disturbing to believe that medical accidents are due to the negligence of a lone gunman - the individual acting alone and counter both to his training and to the expectations of his colleagues. Furthermore, the people harmed by medical accidents are eager - if they aren't, their lawyers are - to prove negligence, because if they don't, they don't secure any damages.
There are other factors, but I believe these two are the highest-octane fuel for the blame culture. The punishments for getting it wrong are only getting harsher. Recently, the courts levelled a charge of manslaughter against a doctor who injected a drug wrongly. Moral injury refers to the guilt and remorse many veterans feel after participating in actions that break their moral code.
If you get PTSD from being preyed on by someone trying to hurt you, you get moral injury from being a, sometimes accidental, predator. People suffering from moral injury wonder if they can ever be part of normal human society. The upside-down moral universe of war serves up numerous opportunities to do things that make us question whether we are good any more.
I find myself in this camp most of the time. Although I did not fully grasp what my dean was saying the morning after my accidental killing, I have pondered the implications of his story for many years. Could there be wisdom in these ancient practices? The psychologist Maryann Gray thinks so. I spoke with her on the phone and thanked her for what she has done for accidental killers. Her website has helped many CADIs share their stories.
It is the only resource for accidental killers I could find. The site is a virtual City of Refuge. Many visitors to the site tell their stories for the first time, and the site provides understanding, resources and the crucial sense that the accidental killer is not alone. Indeed, Gray has shown how accidental killers can find fulfillment in helping more recent CADIs navigate the first days, weeks and months after their accidental killing. I needed safety and understanding.
Even if it was an accident, someone has to pay. Years after my own accident, I bought a motorcycle and rode it obsessively, reasoning that justice would be served if I crashed and died.
Ancient religions sought to restore harmony to the tribe or community after a death, which was always a major loss to the security and strength of a community. In the case of the ancient Jewish concept of the Cities of Refuge, accidental killers were offered reconciliation when the high priest died; it was as if his death paid the debt for every accidental killer in the land.
The ritual, which came from the Coushatta tribe in Louisiana, was dramatic and simple at the same time; the person leading the ceremony described how she was using an eagle feather to ritually cut off my skin so a new person could step out of the old skin and back into the community after war.
There are similar Zuni Pueblo and Navajo healing rituals, and the US Administration for Native Americans encourages Native American veterans to consider these rituals a component of their healing journey after war.
My own religion, Christianity , is no exception in the importance it places on themes of blood debt. The numerous Christian denominations offer various approaches to effecting this reconciliation. Perhaps best known is the practice of confessing to a priest.
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