Compared with most drugs, communication skills undoubtedly have palliative efficacy (often significantly reduce symptoms), a broad therapeutic index (overdose is rare), and the most common problem in practice is sub- optimal.

Communication is often the main component of patient management in chronic conditions and palliative care: sometimes it is all that can be offered to the patient. And, in fact, palliative care doctors are increasingly being recognized as communication specialists, who must therefore be adequately trained to communicate "bad diagnoses", but also to talk about treatment goals, and to address difficult spiritual issues. and existential questions that arise when talking to patients and their families. The right to die with dignity Today there is a lot of talk about the right to die with dignity.

But, what is the real meaning? Dying with dignity means that the dying person has the right to be cared for, to "human" accompaniment in the last moments of his earthly existence. it is the right to a "human" death also on a psychic-spiritual level. It could be said that "the right to life" is specified in the terminally ill patient as "the right to die in complete serenity, with human and religious dignity, with all possible help on a therapeutic level and, as would be desirable, within his environment familiar. The doctor, with the awareness of being neither the "Lord of life nor the conqueror of death", in evaluating the means, must make the appropriate choices, that is, relate to the patient and let himself be determined by his real conditions.

The Charter for Health Workers points out that «the sick person who feels surrounded by a loving human and Christian presence does not fall into the depression and anguish of those who instead feel abandoned to their destiny of suffering and death and ask to put an end to it with life. This is why euthanasia is a defeat for those who theorize, decide and practice it." it is clear, then, that the authentic response to euthanasia and aggressive therapy is the climate of sharing and solidarity that can be established around the patient and his family. From this climate the ability to give meaning to suffering can arise, one can find a reason to continue living, one can discover a meaning to give to death and all this also applies to healthcare workers. But, again, it must be remembered that medicine and health aspects concern only one aspect of reality and not all of reality. The meaning of human life is neither quantifiable nor measurable; it is, with respect to scientific knowledge, “infinite”. Life is beyond the gaze of medicine. Indeed, only in reference to the human person in his unified totality - that is, soul expressing itself in the body and body informed by an immortal spirit - can the true meaning of life and death be read. I believe that what has been said - albeit in extreme summary - constitutes the prerequisite, the foundation so that doctors, nurses and healthcare workers can truly and authentically be guarantors of the rights of the terminally ill.