When is Death Bad,When it is Bad?

Philosophia - On a view most secularists accept, the deceased individual goes out of existence. How, then, can death be a bad thing for, or harm, the deceased? I consider the doctrine of...     

Death, sex, love, and neuroticism: why is sex such a problem?

Terror management theory posits that sex is a ubiquitous human problem because the creaturely aspects of sex make apparent our animal nature, which reminds us of our vulnerability and mortality. People minimize this threat by investing in the symbolic meaning offered by the cultural worldview. Because people high in neuroticism have difficulty finding or sustaining meaning, sex is a particular problem for them. In Study 1, mortality salience caused high-neuroticism participants to find the physical aspects of sex less appealing. Study 2 revealed that for such individuals thoughts of physical sex increase the accessibility of death-related thoughts. This finding was replicated in Study 3, which also showed that providing meaning by associating sex with love reduces the accessibility of death-related thoughts in response to thoughts of physical sex. These findings provide insight into why people high in neuroticism have conflicting thoughts about sexuality and why sexuality is so often regulated and romanticized.     

On Death—Preliminary Communication

I try to show that throughout the analytical process, real issues arise which require analysis; these may relate to time changes, fees, endings of the week or of the term and ultimately the ending of the analysis. The patient's capacity to handle the pain of feeling excluded relates to the patient's internal objects as they are re-experienced in relation to real events in the analysis. These patients ‘experiences of real events, past and current, may be closely bound up with early unconscious phantasies which colour and even dominate the way these events were and are experienced and negotiated. I have particularly emphasised the intersection of real events in the patients’ past and current lives with real events in the analysis and have tried to indicate ways in which they might be addressed in analytic work     

“Seeing the Difference”: An Interdisciplinary Approach to Death, Dying, Humanities, and Medicine

This essay explores how strategies integral to inquiry in the humanities provide insights into developing an interdisciplinary approach to studies of death and dying that will be relevant to medical practice as well as to humanistic study. The author asks how we can produce new modes of knowledge in an area where "knowing" is highly problematized and argues that while a putative field of death and dying studies must include a range of disciplinary approaches it must also account for lived, subjective experience and the ways that we, as individuals and as a culture, create meaning.     

Does Death Render Life Absurd?

In this paper, I assess the claim that death renders life absurd. First, I characterize absurdity as something we perceive in situations involving extreme disharmonies which strike us as unexpected or unacceptable. Next, I outline several potential disharmonies which death might introduce into our existence (such as the disharmony between our dignity and capacities, and the undignified annihilation which death promises), but suggest that these examples need not be seen as necessarily absurd; there are perspectives available to us from which these facts can appear to be acceptable aspects of life. Finally, I consider a more problematic case of absurdity—that human beings allegedly fail to grasp the truth of their mortality—but suggest that the underlying disharmony here can be eliminated provided we develop an authentic attitude toward death (and that this is possible, despite some objections). In short, I argue that none of the most obvious potential absurdities which might arise from our mortality are strong enough to entail the claim that death inevitably renders life absurd, at least on one plausible and interesting interpretation of that claim.     

Unemployment: The Living Death?

Unemployment can be viewed as a “living death” because the majority of unemployed persons participating in this study went through five stages that parallel the five stages through which a terminally ill patient passes. Stress caused by unemployment resulted in a loss of income and a loss of the individual's self-image.     

Loss Shapes Political Views? Terror Management,Political Ideology,and the Death of Close Others

This study used longitudinal data from a nationally representative sample to examine long-term effects of loss on political views. Drawing on terror management theory, it was predicted that individuals would reinforce their political views in response to the loss of relatives or close friends. Results were consistent with this hypothesis, though the effects were more pronounced among conservatives than liberals. By showing that the death of loved ones can shape political attitudes, the findings shed new light on the long-term effects of death confrontation.     

How Should We Feel About Death?

Abstract

This paper examines the implications of the context-sensitivity of counterfactuals for the correctness of emotions and attitudes towards death. I argue that the correctness of an attitude such as fear must be explained by appeal to its causal relations to certain preferences.     

How is Philosophy Possible? Blanchot on Secrecy,Ambiguity and the Care for Death

Abstract

I examine the contribution that the first part of Maurice Blancot’s recit Death Sentence makes to his understanding of the relationship between philosophy and literature. I use a reading of the Kantian, transcendental account of literature in “How is Literature Possible” as the starting point for an analysis of the way in which Blanchot uses secrets in describing J.’s death in Death Sentence, linking secrecy up with the imaginary, ambiguity and dissimulation. The purpose for this refinement is to challenge the philosophical tradition’s self‐understanding, particularly as exhibited in Hegel. This challenge is seen by reading the account of grief in the first part of Death Sentence as a parody of Hegel’s interpretation of Antigone.     

Death and Dying in the Contemporary United States: What are the Psychological Implications of Anticipated Death?

Over the last 200 years, where, when and how Americans die has changed dramatically. Throughout the 19th and early 20th centuries, most deaths occurred with little warning, typically due to short‐term infectious diseases. In the contemporary United States, death typically happens to older adults following a long‐term chronic illness. Most older adults die in institutions rather than at home, and many rely on life‐extending medical technologies. For most older Americans, it is more useful and accurate to conceptualize the end of life as an anticipated and protracted process (i.e., dying) rather than a discrete and sudden event (i.e., death). In this article, I summarize historical and epidemiologic patterns of death and dying, and describe the implications of these patterns for two psychological processes: preparations for one’s own end of life; and psychological adjustment to the death of a loved one.     

A Living Life, A Living Death: Bessie Head��s Writing as a Survival Strategy

This paper explores Bessie Head's writing as a survival strategy through which she transformed her lived experience into imaginative literature, giving meaning and purpose to a life under permanent threat from the dominant group first in South Africa and later in Botswana. This threat included the destructive effect of the many fixed labels imposed upon her including: a 'Coloured' woman, the daughter of a woman designated mad, an exile, a psychotic, a tragic black woman, and a Third World woman writer. Her endeavours to avoid and defeat such limited, static definitions produced work characterised by contradiction and paradox, through which she asserted her right to survive and determined, like Makhaya in When Rain Clouds Gather, to establish 'a living life' in place of the 'living death that a man could be born into' (Head 1989, 136). Through a combination of Head's personal letters and papers and her published work, it can be seen how her particular preoccupations and experiences including her life in exile, her beliefs about her origins, her relationship to her absent mother, her distress, her madness and her need for love and for work were transformed into writing which expresses not only the destructive circumstances of her life but also its life-affirming aspects. Her writing was also a means by which she could create identities to express the dangers she encountered from the all-pervasive power structures which influenced her life and her sense of self, as well as ways to transcend them, enabling her to say in the last years of her life 'I am no failure' (20.2.1986 KMM BHP).     

Death and the “life review” in Halakhah

Coping with old age involves resolving the task of integrity versus despair, which demands a nondefensive confrontation with the inevitability of death. Halakhah (Jewish ethics) also considered this task critical in later years of life, spoke of death's inevitability, and attempted to discourage denial of death. The Jewish approach seems compatible with Butler's concept of life review as a reconciliation with death and a reintegration of one's identity that occurs throughout later years. While the Eriksonian goal is confronting old age with a certain capacity for wisdom, the rabbis maintained that such wisdom must culminate in the creative act of repentance.     

Christianity and the Death Instinct: Perfect Together?

This article is a fictional letter. This “letter” is the fourth fictional letter published by the author. In each letter, I take on a different persona and address issues and questions of theological students at Princeton Seminary, all of whom I imagine to be in their early or mid-twenties, because that is when I attended Princeton Seminary (Carlin 2004, 2006a, 2006b). By doing so, I am endorsing the introspective method in the psychology of religion, which I’ve learned from Donald Capps (1997). This letter is also a reflection on a passage found in the work Erik Eriksons (1962), which is the below epigram. In this letter, a seminarian writes to his mother during his second year of seminary, shortly before Thanksgiving break. The purpose of his letter is to inform his mother—from whom he received his Christianity—about some of his latest thoughts, particularly about the doctrine of the atonement. He has come to believe that the doctrine is problematic for society and he seeks a way to (re)make Christianity into a force for good. Perhaps strangely, he concludes by calling for the death of God, apparently oblivious to this forgotten debate in theological circles. This article raises a number of questions, but perhaps most importantly this one: How far can we take the lament?     

At the Point of Death—A Case Study

In 1979 Pastoral Psychology published my first autobiographical case study: the story of a near-fatal automobile accident, collateral damage of a high speed police chase in downtown Chicago. Providence was evident in my survival of that collision, as well as in the present case study: a massive heart attack during a psychotherapy session in 2001. By comparing these two crises, I find that I must call into focus a psychological propensity: if a near-fatal experience occurs from the “outside in” (e.g. automobile accident), guilt may well surface as the emotion of conflict; but if a near-fatal experience occurs from the “inside out” (e.g. heart attack), the emotion of conflict may emerge as shame. In the former the body is assaulted; in the latter it revolts.     

Psychoanalytic Engagements With Death: Discussion of Martin Frommer’s “Death Is Nothing at All: On Contemplating Non-Existence”

In this discussion, I reflect on some historical, theoretical, and clinical implications of Martin Frommer’s thesis that death anxieties are best navigated via reaffirming attachments with that which is beyond the self. Frommer’s examples of active engagement with his patients in personal modes of discourse about shared existential concerns are considered in terms of the ethics and responsibilities of self-disclosure and the therapist’s own subjective reactions to the death anxieties. Frommer’s contribution is applauded as an exemplar of relational psychoanalytic therapy that incorporates and goes beyond Freud’s formulations of internal processes of identification with the deceased.     

Nursing Home Residents' Perception of the “Good Death”

ABSTRACT

Little is known about the concept of the “good death” and its relationship to formal Christian religious belief. In this research, 15 nursing home residents participated in a semi-structured open-ended interview in which they were asked to describe their beliefs about the good death experience. This paper summarizes the most distinctive themes of one study of the impact, of formal religious belief on attitudes regarding the good death. The majority of interviewees defined a good death in terms of freedom from pain and suffering, and indicated that religious faith and prayer were important to them in coping with death and dying.     

Guest Editorial: Who's Afraid of Life After Death?

The evidence for an afterlife is sufficiently strong and compelling that an unbiased person ought to conclude that materialism is a false theory. Yet the academy refuses to examine the evidence, and clings to materialism as if it were a priori true, instead of a posteriori false. I suggest several explanations for the monumental failure of curiosity on the part of academia. First, there is deep confusion between the concepts of evidence and proof. Second, materialism functions as a powerful paradigm that structures the shape of scientific explanations, but is not itself open to question. The third explanation is intellectual arrogance, as the possible existence of disembodied intelligence threatens the materialistic belief that the educated human brain is the highest form of intelligence in existence. Finally, there is a social taboo against belief in an afterlife, as our whole way of life is predicated on materialism and might collapse if near-death experiences, particularly the life review, were accepted as fact.