5.6 Harmonizations and phase shifts
The time-saving of home telemonitoring, based on the principles of compliance and concordance, is mainly based on three modes of time-sensitive management of the disease – by proxy, by chrono-responsibility and by empowerment – which are carriers of values whose examination makes it possible to enlighten the telemedical perspective on the patient today. Thus, the value of power of attorney is fundamentally pastoral, in the sense of Nikolas Rose30. Because of their control of the operational methods of telemonitoring, the practitioner imposes themself as an authority figure holding knowledge about the disease, which is constantly updated, to which the cardiac patient has no immediate access. In this context, their typical profile is both that of a “patient guided” by the practitioner, and that of a “patient out of step” with the protocol. Delayed cardiac patient update, at the teleconsultation stage, is a late harmonization practice.
The chrono-responsibility of dialyzed telepatient care is a very particular method of discipline, both useful and constraining, which presupposes the negotiated caregiver–care receiver interactions of moral feelings (trust, respect) and specific home care practices based on the shared expertise of the practitioner. As in the case of telemonitoring of the cardiac patient, the practitioner exercises a pastoral responsibility, an essential condition for the proper conduct of home care, but by delegating to the patient a certain number of tasks according to a programmed chronology. The value of co-responsibility in the management of telemonitoring operational modes is, therefore, the correlate of the chrono-responsibility of the dialysis patient on a daily basis. Like the value of power of attorney, mentioned above, the value of co-responsibility nevertheless constitutes the principle of compliance, which tends to relegate the patient’s knowledge or subjectivity to the margins of the telemonitoring protocol. A similar, but perhaps more radical, conception of coresponsibility also seems to be emerging through the empowerment of the interactive patient (diabetic patient) by intermediary object. Indeed, the responsibility for the care is validated by the automated system that transmits in real time the recommended dose of insulin to the patient. The practitioner is certainly not absent from the loop since the application gives them access to blood glucose readings. However, this automated validation is a “systemic” mode of protocol compliance.
An examination of the values underlying the time-sensitive management methods of the disease sheds light on the specific features of the harmonization logic specific to telehomecare. This logic is based on an imperative of compliance for therapeutic efficiency purposes without however including the patient in the decision-making loop. It also results in a permanent and “prudential” telemonitoring of the person, more or less sensitive to their pace of life, based on a quantitative conception of the disease and care. Finally, this logic contributes to blurring the boundaries not only between the patient’s experience and the experience measured by the empowering objects, but also between the value systems and the modes of representation of the participants in telecare. However, the logic of harmonizing telemonitoring practices and times cannot mask a certain number of discrepancies between the caregiver’s concepts of the disease and that of the patient, between the disease observed and the disease experienced, between the evolutionary internalization of the person’s perspective and the externalization of the telemedical perspective centered on the illness in its clinical intimacy.
Thus, the telemonitored chronic patient may sometimes be led to experience a situation of psychic individuation, in the Simondonian sense of the term31. The person may become out of phase with themselves and their illness as a result of the dynamics of telemonitoring. On the one hand, this phase shift can induce a potential withdrawal into oneself and the possibility of a cleavage for the patient, who is likely to develop a “double” awareness of their disease, inside and outside of oneself, but it can also generate antagonism between individual and technical perceptions of the disease. Affection, far from being an object of pure quantification or an inseparable experience of the patient, is a complex, ambivalent reality in the context of telemonitoring, which notably calls for a better understanding of the person’s “inner time” as well as a rapprochement, if not reconciliation, of the patient’s “subjective time” and the “objective time” of the telemonitoring device. This approximation seems possible through mediation by the instigators of telemonitoring projects sensitive to the multiple temporality of the patient. The implementation of the conditions of this mediation seems all the more urgent today as the so-called “autonomized” and “empowered” patient gradually acquires the mastery of “new technologies”, a kind of digital version of the self-study techniques analyzed by Michel Foucault, which lead them to replace the practitioner. To achieve this mediation, a holistic approach to the temporality of the patient, centered not only on the chronology of their illness but also on their body experience, appears to be an interesting avenue for reflection.
The corporeal and experiential existence in fact refers to a subjective perception of time that finds its foundation in the three classical dimensions of time:
- 1)
time as duration (“Chronos”) – for example, the use and distribution of daily tasks (work, care, leisure);
- 2)
time as the duration of life (“Aiôn”) – for example, the rhythm of daily life;
- 3)
time as an opportune moment (“Kairos”) – the time of interaction with devices and what they tell us at the moment T of our present and future32.
The underlying epistemological value of these concepts of time refers to what could be called an “ontology of time” of telecare: both long time (that of illness), short time (that of daily life) and repetitive or cyclical time (that of care). These are three temporalities that the person goes through together and that constitute the person’s experience. But if the patient’s experience in the telecare context has, on the one hand, a major role to play in understanding the evolution of the disease and finds its ontological basis, on the other hand, in the combined concepts of Chronos, Kairos and Aiôn, its management also has a therapeutic value (see Definition 5.4).
Definition 5.4
The therapeutic value in a telecare setting refers to the recognized benefit of a device, a care practice or experiential existence that optimizes disease and patient management.
By placing the emphasis on the therapeutic value of the recognition of experiential existence, the analysis of telecare ultimately points to the patient’s “capability”. According to Amartya Sen’s definition, capability refers to an individual’s actual ability to choose various combinations of functioning, in other words to test the freedom that they actually enjoy33. In the context of telecare, this freedom, for the patient, is that of sharing experience in order to optimize care. The possibility of expressing this freedom can also contribute, on the one hand, to remedying the discrepancies imposed by telemonitoring protocols and, on the other hand, to reclassifying the status of “chronic patient” or “telepatient”: no longer as an “object” but as a “subject” of care whose experience is part of multiple temporalities and makes sense in therapeutic management.
What lessons can be learned from examining the chrono-diversity of home telemonitoring, which underlies chronic patient care and its temporality regime and illuminates the contemporary telemedical perspective?
First, in order for the patient’s temporality experience in a telemonitoring context to be possible as a form of knowledge, it is necessary to give meaning to the sick body in its digital reconfiguration, to examine the potential effects of the dynamics of telemonitoring on the person and to elucidate its status in light of the reexamination of the principles of conformity and concordance specific to telemonitoring.
Second, just as the new medical spirit based on observation and its methods, initiated by Bichat according to Michel Foucault, was “nothing other than an epistemological reorganization of the disease where the limits of the visible and the invisible follow a new design” [FOU 09, pp. 269 − 270], the contemporary telemedical spirit seems to be nothing more than an epistemological reorganization of care practices. The management of chronic disease in the context of home telemonitoring takes concrete form in particular through the development of two types of knowledge. On the one hand, the knowledge built by the patient (or biological knowledge of oneself) and, on the other hand, the knowledge acquired through telemonitoring (or biomedical knowledge about the individual being telemonitored)34. However, this knowledge is not used in equivalent terms. Thus, the consideration of subjective knowledge about chronic disease, generally delegated to social or family caregivers, still appears marginal where it might be useful, including on a therapeutic level, to give a more central place to lay knowledge about the disease and its temporality in the telemonitoring protocol.
The examination of the chrono-diversity of telemonitoring devices and participants, and more particularly the examination of the temporal figures of the chronic patient being telemonitored, make it possible to clarify the specificities of the temporal distribution particular to the home telemonitoring of chronic disease by emphasizing in particular the therapeutic interest of a resolutely holistic approach to care that presupposes jointly taking into account the physical and psychological experience of the patient. This double observation thus makes it possible, in the latter instance, to highlight the major ethical challenge facing telemedicine today: how to reconcile medical technicality with human care.