The connections between death, contemplation and the contemplative life have been a recurrent theme in the canons of both western and eastern philosophical thought. This book examines the classical sources of this philosophical literature, in particular Plato's Phaedo and the Katha Upanishad and then proceeds to a sustained analysis and critical assessment of the sources and standpoints of a single thinker, Arthur Schopenhauer, whose work comprehensively pursues this problem. The book traces the pivotal issue of death through the (...) whole range of Schopenhauer's writings uncovering the deeper connotations of his crucial notion of the will-to-live. (shrink)

An introduction to Heidegger’s philosophy through a specific elucidation of the problems of the world-concept and death through his early and later thought as well as the connection of these problems with all the other important issues in this thinker’s system, such as existence, ground, art and artworks, language, and dwelling.

This chapter contains sections titled: Hunting as the Pursuit of Wild “Life” Carnal Bonds and the Way of All Flesh Saintly Chewing and the Corruption of the Flesh The Vital Paradox: The Acceptance of Death as Affirmation of Life Notes.

Because of the coronavirus pandemic, reminders of death are particularly salient. Although much terror management theory research demonstrates that people engage in defensive tactics to manage mortality awareness, other work shows that existential concerns can motivate growth-oriented actions to improve health. The present study explored the associative link between coronavirus anxieties, fear of death, and participants' well-being. Results, using structural equation modeling, found that increased mortality concerns stemming from COVID-19 were associated with heightened benefit finding from the pandemic. (...) Increased benefit finding, in turn, was related to higher life satisfaction, meaning in life, self-esteem, resilience, and vitality while also correlating negatively with depression and stress scores. There was no evidence for reverse mediation in that fear of mortality did not predict well-being through coronavirus worries. Overall, although many persons have experienced mental health concerns as a function of the COVID-19 pandemic, our findings demonstrate positive benefits that paradoxically follow in terms of an increased appreciation of life, improved relationships, and better health. (shrink)

Systemic autoimmune diseases are characterized by the production of antibodies against a broad range of self-antigens. Recent evidence indicates that the majority of these autoantigens are modified in various ways during cell death. This has led to the hypothesis that the primary immune response in the development of autoimmunity is directed to components of the dying cell. In this article, we summarize data on the modification of autoantigens during cell death and the possible consequences of this for autoimmunity. (...) BioEssays 22:627–636, 2000. © 2000 John Wiley & Sons, Inc. (shrink)

Abstract This paper seeks to argue that Socrates? thought on the connection between death?contemplation and genuine philosophising as reported in Plato's Phaedo, is comparable in many ways to the insight on the same connection contained in the Katha Upanishad. While refraining from a general comparison of the Platonic and the Upanishadic systems, the paper attempts to show, through an original exposition of Phaedo as well as the Katha Upanishad, that both these classics emphasise the value of death?contemplation for (...) a thoughtful and fundamental assessment of human existence, which is but a genuine task of philosophy. (shrink)

Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.

The popular subject of near‐death experiences (NDEs) occupies a potentially crucial place in scholarly discussions of topics such as human nature and the possibility of an afterlife. This chapter investigates primarily one key subject: the topic of whether NDE observations provide any potential evidence for the existence of a conscious human self during a ND state, such as when neither the heart nor the brain register any known activity. Increasingly, the most evidential NDE cases are usually thought to occur (...) especially when the corroboration is produced during a state of cardiac arrest due to ventricular fibrillation. Yet, Michael Marsh is immensely impressed with the real transformations that seem to affect ND experiencers (NDErs). Alternative rejoinders no longer seem to have truly made as many gains in the most recent conversations, including Marsh's own hypothesis of a waking brain. (shrink)

The Death of Art evaluates the philosopher Theodor W. Adorno's ideas on music, visual arts, and literature and their relevance to today's mass culture. This book is a comprehensive and clear overview of Adorno's cultural theories and their impact.

Since the introduction of a new criterion for determining death (i.e., the brain death criterion) in 1968, the research community has been embroiled in debates about whether this criterion should b...

A signal challenge of twenty-first century psychiatry is the effective treatment of existential/spiritual suffering in palliative care. This chapter will concentrate on research to assess the therapeutic potential of psilocybin to assuage that suffering. If a “psychedelic experience” can facilitate an acceptance of impending death, and reduce the existential suffering of those who endure it, it could prove to be a valuable intervention where one is sorely needed. The therapeutic use of psilocybin with dying patients (hereinafter patients) raises numerous (...) questions about research trial design, the model of psychiatry that might accommodate it, and the kind of experience it induces. Are these the sorts of experience that psychiatric treatment should effect on troubled patients? Is spiritual care within the ambit of psychiatry? There are epistemological questions as to the veridicality of the psychedelic experience. How much credence should we give it? I will argue in cautious support of ongoing research to evaluate the therapeutic use of psilocybin in palliative care. This argument can be extended to research on its therapeutic use in psychotherapy. The chapter will focus on four questions: (1) what is the ethical justification for this research on patients? (2) What types of research trial design are best used to assess the purported benefits of a psychedelic drug experience? (3) What is the epistemic warrant of the “mystical” and “noetic” facets of this experience? (4) What models of (a) psychiatry and (b) drug action could accommodate the therapeutic use of psilocybin in palliative care? (shrink)

The idea that we human beings have souls that can continue to have conscious experiences after the deaths of our bodies is controversial in contemporary academic bioethics; this idea is obviously present whenever questions about harm at the end of life are discussed, but this idea is often ignored or avoided because it is more comfortable to do so. After briefly discussing certain types of experiences that lead some people to believe in souls that can survive the deaths of their (...) bodies, I begin to answer the question, "If personal postmortem survival of some sort is real, then how should this alter the way we approach our bioethical discussions about death, the harm of death, and harming the dead?" The bioethics issues I briefly discuss in the remaining two sections are the debate about defining death and the decision whether to forego life-prolonging treatments. (shrink)

Aristotle's "Parva Naturalia" culminates in definitions of the stages of the life cycle, from the generation of a new living thing up to death. This book provides a detailed reading of the end of the "Parva Naturalia" and shows how it completes the investigation into life begun in the "De Anima".

Brain death has been accepted worldwide medically and legally as the biological state of death of the organism. Nevertheless, the literature has described persistent problems with this acceptance ever since brain death was described. Many of these problems are not widely known or properly understood by much of the medical community. Here we aim to clarify these issues, based on the two intractable problems in the brain death debates. First, the metaphysical problem: there is no reason (...) that withstands critical scrutiny to believe that BD is the state of biological death of the human organism. Second, the epistemic problem: there is no way currently to diagnose the state of BD, the irreversible loss of all brain functions, using clinical tests and ancillary tests, given potential confounders to testing. We discuss these problems and their main objections and conclude that these problems are intractable in that there has been no acceptable solution offered other than bare assertions of an ‘operational definition’ of death. We present possible ways to move forward that accept both the metaphysical problem - that BD is not biological death of the human organism - and the epistemic problem - that as currently diagnosed, BD is a devastating neurological state where recovery of sentience is very unlikely, but not a confirmed state of irreversible loss of all [critical] brain functions. We argue that the best solution is to abandon the dead donor rule, thus allowing vital organ donation from patients currently diagnosed as BD, assuming appropriate changes are made to the consent process and to laws about killing. (shrink)

In one form or another an elevated, pleasure-transcending view of love is common, we might say natural. For readers of Latin poetry Catullus is perhaps the most impressive spokesman. In many respects, of course, Catullus is special. His particular values and choice of terminology, in his time and situation, mark him out from his crowd; in the Roman world indeed, ‘whole love’, perhaps rather its utterance, is hard to document before him. But a belief that love is powerful and profound, (...) an important if not the most important thing in life, this is not a rarity. Roman tombstones attest to love and devotion, and myths inherited from Greece enshrine love's power, endurance, and transcendence. (shrink)

This book brings together the relevant interdisciplinary and method elements needed to form a conceptual framework that is both pragmatic and rigorous. By using the best, and often the latest, work in thanatology, psychology, neuroscience, sociology, physics, philosophy and ethics, it develops a framework for understanding both what death is - which requires a great deal of time spent developing definitions of the various types of identity-in-the-moment and identity-over-time - and the values involved in death. This pragmatic framework (...) answers questions about why death is a form of loss; why we experience the emotional reactions, feelings and desires that we do; which of these reactions, feelings and desires are justified and which are not; if we can survive death and how; whether our deaths can harm us; and why and how we should prepare for death. Thanks to the pragmatic framework employed, the answers to the various questions are more likely to be accurate and acceptable than those with less rigorous scholarly underpinnings or which deal with utopian worlds.. (shrink)

Ariane Lewis reviewed medicolegal challenges to Death by Neurologic Criteria (DNC) in the United Kingdom in order to identify and discuss the ethical issues raised (Lewis 2024). Here I briefly clar...

In this article, we use the theory of Information Ethics to argue that deceased people have a prima facie moral right to privacy in the context of health data research, and that this should be reflected in regulation and guidelines. After death, people are no longer biological subjects but continue to exist as informational entities which can still be harmed/damaged. We find that while the instrumental value of recognising post-mortem privacy lies in the preservation of the social contract for (...) health research, its intrinsic value is grounded in respect for the dignity of the post-mortem informational entity. However, existing guidance on post-mortem data protection is available only in the context of genetic studies. In comparing the characteristics of genetic data and other health-related data, we identify two features of DNA often given as arguments for this genetic exceptionalism: relationality and embodiment. We use these concepts to show that at the appropriate Level of Abstraction, there is no morally relevant distinction between posthumous genetic and other health data. Thus, genetic data should not automatically receive special moral status after death. Instead we make a plea for ‘contextual exceptionalism’. Our analysis concludes by reflecting on a real-world case and providing suggestions for contextual factors that researchers and oversight bodies should take into account when designing and evaluating research projects with health data from deceased subjects. (shrink)

The following case breaks with tradition by having only one commentary upon it, and that is from the doctor who submitted the case. We invite readers to make their own analysis of his comments, and to respond as appropriate.

In the latter half of the twentieth century, developed countries of the world have made tremendous strides in organ donation and transplantation. However, in this area of medicine, Japan has been slow to follow. Japanese ethics, deeply rooted in religion and tradition, have affected their outlook on life and death. Because the Japanese have only recently started to acknowledge the concept of brain death, transplantation of major organs has been hindered in that country. Currently, there is a dual (...) definition of death in Japan, intended to satisfy both sides of the issue. This interesting paradox, which still stands to be fully resolved, illustrates the contentious conflict between medical ethics and medical progress in Japan. (shrink)

The "Death of God" is upon us, and since the phrase has caught the popular imagination there has been an outpouring of literature on the topic—defending, attacking, probing the death of God. Murchland has collected together a number of articles representing the current fascination with "atheistic theology." Although the prose is rich and the polemic fierce, it is difficult to gain much illumination on just what are the basic issues and options concerning this "new" theme. One is impressed (...) by the earnestness of the contributors in their dissatisfaction with traditional theology and religion and the search for new directions, but too often flowery rhetoric is provided where one would like to find careful analysis and argument.—R. J. B. (shrink)

BLWith new text and full apparatus criticus The Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do with character'. Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult. The subject of the work is the choice of a certain means of conduct, made by a (...) `man of practical wisdom', between two extremes of behaviour: asceticism and yielding to uncontrolled impulses. Aristotle also stresses the notion of moral intention and the importance of virtue of character. This new Oxford Classical Text of the Eudemian Ethics is the result of many years of work. After Sir David Ross's death, his original text was substantially reworked and revised by his friend and colleague R. R. Walzer, who was aided in the revision by his former pupil Mrs Jean Mingay, who continued his work after his death in 1974. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D. J. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. A. Russell, David Robinson, and Christopher Rowe. (shrink)

Several cases which have been considered by the courts in recent years have highlighted the legal dilemmas facing doctors whose decisions result in the ending of a patient's life. This paper considers the case of Dr Cox, who was convicted of attempting to murder one of his patients, and explores the roles of motive, diminished responsibility and consent in cases of "mercy killing". The Cox decision is compared to that of Tony Bland and Janet Johnstone, in which the patients were (...) in a persistent vegetative state. In all three cases, the doctors believed that their patients' quality of life was so poor that their continued existence was of no benefit to them, and decided that their lives should not be unduly prolonged, yet the doctor who was prosecuted was the one whose dying patient had requested that her death be hastened. The paper examines the law's seemingly contradictory approaches to such cases. (shrink)

This anthology discusses a number of interdisciplinary cultural, psychological, metaphysical, and moral issues and controversies related to death, life extension, and anti-death. This volume is in honor of the 19th century Russian philosopher Fedorov. (Philosophy).

What is the legacy of Theory after the deaths of so many of its leading lights, from Jacques Derrida to Roland Barthes? Bringing together reflections by leading contemporary scholars, Dead Theory explores the afterlives of the work of the great theorists and the current state of Theory today. Considering the work of thinkers such as Derrida, Deleuze, and Levinas, the book explores the ways in which Theory has long been haunted by death and how it might endure for the (...) future."--Page 4 of cover. (shrink)

Many believe that the ethical problems of donation after cardiocirculatory death (DCD) have been "worked out" and that it is unclear why DCD should be resisted. In this paper we will argue that DCD donors may not yet be dead, and therefore that organ donation during DCD may violate the dead donor rule. We first present a description of the process of DCD and the standard ethical rationale for the practice. We then present our concerns with DCD, including the (...) following: irreversibility of absent circulation has not occurred and the many attempts to claim it has have all failed; conflicts of interest at all steps in the DCD process, including the decision to withdraw life support before DCD, are simply unavoidable; potentially harmful premortem interventions to preserve organ utility are not justifiable, even with the help of the principle of double effect; claims that DCD conforms with the intent of the law and current accepted medical standards are misleading and inaccurate; and consensus statements by respected medical groups do not change these arguments due to their low quality including being plagued by conflict of interest. Moreover, some arguments in favor of DCD, while likely true, are "straw-man arguments," such as the great benefit of organ donation. The truth is that honesty and trustworthiness require that we face these problems instead of avoiding them. We believe that DCD is not ethically allowable because it abandons the dead donor rule, has unavoidable conflicts of interests, and implements premortem interventions which can hasten death. These important points have not been, but need to be fully disclosed to the public and incorporated into fully informed consent. These are tall orders, and require open public debate. Until this debate occurs, we call for a moratorium on the practice of DCD. (shrink)

Deaths of Despair (DoD), or mortality resulting from suicide, drug overdose, and alcohol-related liver disease, have been rising steadily in the United States over the last several decades. In 2020, a record 186,763 annual despair-related deaths were documented, contributing to the longest sustained decline in US life expectancy since 1915–1918. This forum feature considers how health humanities disciplines might fruitfully engage with this era-defining public health catastrophe and help society better understand and respond to the crisis.

A metaphysical continuum employing the opposing poles of interiority and exteriority is introduced in the first several sections by means of which all types of realities are to be located ontologically—an approach to ontology which aims at correcting the one-sidedness of ontologies from Parmenides and Democritus on. From the perspective of this bi-directional ontology inorganic, organic, and human realities are seen to be continuous but distinguishable with reference to the kinds of cessation or death which take place on each (...) respective level. Among the questions which are examined in the central portion of the book are: How is an "experience of death" ever possible? Can the various experiences of another's death yield some general idea which can apply to all possible cases of human death? Mora's answers run strikingly counter to the conclusions of Sein und Zeit in important respects.—R. G. D. (shrink)

This article is in a larger textbook of articles in Medical Ethics.

One goal of the transplant community is to seek ways to increase the number of people who are willing and able to donate organs. People in states between life and death are often medically excellent candidates for donating organs. Yet public policy surrounding organ procurement is a delicate matter. While there is the utilitarian goal of increasing organ supply, there is also the deontologic concern about respect for persons. Public policy must properly mediate between these two concerns. Currently the (...) dead donor (dd) rule is appealed to as an attempt at such mediation. I argue that given the lack of consensus on a definition of death, the dd rule is no longer successful at mediating utilitarian and deontologic concerns. I suggest instead that focusing on a particular person's history can be successful. (shrink)