论死亡教育的重要性

随着人类疾病成因的复杂化和疾病治疗的顽固性,使得在对疾病的分析治疗中,社会行为方式（包括生活习惯、心理状态、文化民俗等）越来越占有极其重要的角色,所以许多人都在告诫医学家应当与社会学家、哲学家联手,共同研究它,以期能全方位迎接新的挑战［１］。死亡,这一原本平淡无奇的常见事,在今天新的医学模式和关注生命全过程的广阔领域里便理所当然地成为理论研究课题和实践内容。１　死亡教育：人类终极关怀的重要内容我国有忌谈死亡的民俗传统和文化心理背景,死亡在很多场合下都意味着不祥、不干净、不应该和沉痛,并尽可能地加…     

简论死亡与死亡教育

死亡,是人生的一个永恒主题,尽管世上大多数人避讳论死,但死亡几乎每日都在发生,其阴影时常徘徊在人之心头。即将跨入２１世纪的人类,应该有勇气直面现实,思索死亡,接受死亡教育,赋予人生以完整充实的意义。一什么是死亡？死亡的本质是什么？人体生物学认为,死亡...     

论死亡的认知与接纳

综述分析国内外死亡心理的研究及死亡教育的探索,探讨个体对死亡的认知与反应以及对应的预防及干预措施。死亡心理理论探索对死亡呈现出积极或消极的认识,其恐惧管理理论与创生理论以死亡意识的不同阶段研究所得结论立场不一,可纵向研究死亡心理认知阶段达成理论整合。死亡教育途径包含课程融入、艺术引导、家庭分享、文化传承等,但针对成年群体的死亡教育资源相对较少。认识并接纳死亡,为生者带来更贴切的情绪感受与生活体验,死亡心理理论的完善与死亡教育资源的普及两者缺一不可。

     

论西方文化中的死亡观

论西方文化中的死亡观上海医科大学（２０００３２）徐宗良众所周知,西方文化与东方文化有不小的差异,反映在死亡观上其区别也颇为明显。其追根究底的思辨方式促使他们一接触生死观便直逼生命的鹊的──死亡,对死作一番深入研究,同时又以死论生,围绕死亡去奏出一篇篇...     

试论死亡的本质及死亡态度

对死亡的最高解释应当是一种哲学的解释,而医学认定的死亡可以纳入这种解释。死亡是个体人与社会关系不可逆转的脱离和中断。本质不能直接取代标准,但可以通过一些具体标准来揭示。因此,探讨和建立死亡的标准仍然最具实际意义,但必须统驭在对死亡本质的认识之下。     

大学生非正常死亡现象的分析

以国内部分重点高校2006-2010年非正常死亡的475名学生为基础数据,探索中国大学生非正常死亡现象的特点与规律。结果发现:(1)大学生非正常死亡率(每年每10万人,下同)为4.94,自杀率为2.37,自杀死亡占非正常死亡的47.2%。(2)本科生非正常死亡率为4.69,硕士生为5.97,博士生为4.82,硕士生非正常死亡率较高。(3)大学生非正常死亡率和自杀率远低于同龄人。(4)把非正常死亡原因分成疾病原因、意外原因、人为原因、自杀、不明原因等五类,其中自杀死亡所占比例最大。(5)在意外原因导致死亡中,因车祸造成的死亡所占比例最大,为47.4%;其次是溺水死亡,因中毒、高坠、火灾、触电等造成的死亡所占比例较少。减少大学生非正常死亡的工作重点是:通过心理危机知识宣传和教育及加强心理危机干预工作,进一步降低自杀率;有针对性地对大学生进行避免交通事故、加强自我防范意识的安全教育,以减少意外伤害死亡。     

死亡的判定

死亡是生命的终结.死亡判定的标准在历史上经历了一个逐步深化的过程.1959年2位法国医学家首先提出了脑死亡的概念.但是什么是脑死亡,以及如何判定脑死亡是一个有争议的问题.1981年美国总统委员会提出了一个脑死亡的判定指标体系,并被一些国家立法接受.回顾了对死亡判定认识的历史过程.     

死亡之死亡——新世纪医学目的之假设

人类即将进入２１世纪,医学科学也将步入新的纪元。在展望新世纪医学科学的时候,任何前景的设想都不能离开关于医学目的的设想。因为任何学科的发展和前景,必然是以其终极目的和现实目的为先导的。所谓“有的放矢”,没有目的,就失去了假设与发展的意义。本文将要论述的是关于医学在新世纪的目的──死亡之死亡。寓义很明了,就是在人的生命生活中消灭死亡的目的,或长生不死的目的。其实,死亡之死亡,并非是医学科学将要步入２１世纪才提出的目的,而是这一学科从诞生时起就树立的终极目的。因为医学自其开端就一直为消灭人类的死亡而…     

医学的“死亡”背景与现代医学对死亡的遗忘

人是一种承担着有死性的存在物,一切从人出发并为了人的事业都必须在"人固有一死"的背景中进行。首先阐述了死亡对于医学的背景意义:死亡是人类面临的客观的、必要的限制,关于死亡的立场对于医学具有源始性与优先性,最后从三个方面揭示了当代医学对于死亡的立场:遗忘。     

医学的“死亡”背景与现代医学对死亡的遗忘

人是一种承担着有死性的存在物,一切从人出发并为了人的事业都必须在“人固有一死”的背景中进行.首先阐述了死亡对于医学的背景意义:死亡是人类面临的客观的、必要的限制,关于死亡的立场对于医学具有源始性与优先性,最后从三个方面揭示了当代医学对于死亡的立场:遗忘.     

细胞死亡方式的新理念

起初人们认为不同细胞死亡方式之间潜在的细胞调节是不同的,然而,近来的研究显示细胞死亡的潜在机制较复杂,在一定情况下,不同细胞死亡方式之间相互联系甚至相互转化。对几种细胞死亡方式之间的区别和联系进行了回顾,有助于评价关键的细胞死亡途径,发现新的治疗干预措施。     

Cross-national variations in violence

This study tries to explain why modernization is positively associated with property offenses, while it is negatively correlated with violent offences. The explanation is based on sociobiology and on the distinction between r and K evolutionary strategies. It is argued that modern societies are more likely to benefit from channeling their aggressive drive to the relatively less serious property crimes. Another derivative from the same theoretical argument is the hypothesis that in modern societies lethal aggression would be directed toward the self (resulting in suicide) rather than toward others (a behavior which would lead to homicide).     

Natural death and the work of perfection.

The historic or traditional Christian view of pain (suffering) and death, especially as preserved by the Christians East (i.e., the Orthodox), is radically opposed to the modern secular obsession with avoidance of pain. Everything about this life has its goal or aim in a mystical reality, the Kingdom of Heaven, for which earthly life is a preparation. While neither illness nor health are seen as ends in themselves, both are viewed as proceeding from the will of God for our benefit and have no ultimate meaning or purpose outside of eternal life. Death may be a relief or an ending of suffering, but in itself it is not "good" but evil. Because they are the embodiment of lived theology, saints' lives can be a sure guide to understanding how to die as a traditional Christian. To illustrate this, I have chosen some examples from the lives of relatively recent saints. I myself am from the Russian Orthodox spiritual tradition, so all but one of my examples come from pre-Revolutionary Russia. The question is not so much whether or not a traditional Christian can countenance physician-assisted suicide, but rather, what is the meaning or purpose of pain and suffering in general. Is it part of the "work of perfection" required of those who wish to enter the Kingdom of Heaven and therefore not to be completely denied?     

The role of psychologists in requests to hasten death: A literature and legislation review and an agenda for future research

The opportunity for patients to request support to die is legalised in several countries and is associated with the development of a social and political debate that has taken place in recent years. We believe that psychologists can contribute to this debate. Here, we conducted a literature and legislation review with the aim of understanding arguments regarding the roles of the psychologist in hastening death. A systematic review of the peer-review literature in this field was carried out. The legislation of each country with hasten death practices was analysed to understand if psychologists are included in the protocols of hasten death practices. Despite a lack of literature, we found competence assessment, communication, psychological counselling, research and training and public policy to be the possible roles of psychologists in requests to hasten death. Based on the review, an agenda for future research is developed. We highlight the importance of psychology, raising its profile in the study of the various forms of death hastening requests.     

Assisted Suicide,Suffering and the Meaning of a Life

The ethical problems surrounding voluntary assisted suicide remain formidable, and are unlikely to be resolved in pluralist societies. An examination of historical attitudes to suicide suggests that modernity has inherited a formidable complex of religious and moral attitudes to suicide, whether assisted or not. Advocates usually invoke the ending of intolerable suffering as one justification for euthanasia of this kind. This does not provide an adequate justification by itself, because there are (at least theoretically) methods which would relieve suffering without causing the physical death of the suffering person. Carried to extremes, these methods would finish the life worth living, but leave a being which was technically alive. Such acts, however, would provide no moral escape, since they would create beings without meaning. Arguments seeking to justify ending the lives of others need some grounding in concepts of the meaning of a life. The euthanasia discourse therefore needs to take at least some account of the meaning we construct for our lives and the lives of others.     

Stress factors,social support,and violence in Israeli society: A quantitative analysis

In the present study violence in Israel for a period of 32 years (1950-1981) was analyzed, within a stress model according to which the probability of violence and agression as a reaction to stress will increase when social support systems fail or malfunction. Following this model, three types of variables were identified: 1. Measures of stress and social change: to the regular social stressors (i.e., inflation and unemployment), we added two measures of affluence (income per capita and rates of cars) as well as population density. 2. Measures of social support: rates of birth to unmarried mothers and marriage and divorce rates served as measures of the strength of the family. Another measure in this category was rates of psychiatric hospitalization. 3. Measures of violence: in addition to rates of homicide, robbery, and all offenses, inward directed aggression (suicide) was included in this category. At the first stage of the data analysis, Guttman's Smallest Space Analysis (SSA-1) was applied, providing a two-dimensional space diagram of the correlations between the variables. At the second stage, a multiple regression analysis was introduced. The findings indicate that the theoretical model received substantial support mainly from four stress measures (inflation, income per capita, cars, and population density) and one measure of social support (divorce). Unemployment contributed significantly (in the expected direction) only to homicide. Some theoretical implications of the findings, as well as their relevance to some developments in Israeli society are discussed, and suggestions are made for future research.     

论死亡的尊严与权利——以癌症病人自杀现象为例

现代医学对晚期癌症病人死亡过程的过分干预使得死亡的尊严与权利问题日益受到人们的重视。而对病人自杀现象的理解则更应该借助于尊严死亡的理念。通过文献研究认为,难以忍受的躯体和心理上的痛苦是造成癌症病人自杀的首要原因。因此,癌症病人的自杀行为可以在相当程度上解释为一种摆脱艰难生存境遇的尝试。医生和家属都应充分考量癌症病人生命最后阶段的生活质量,给予他们真挚的关爱,在必要的时候,应允许癌症病人选择一种坦然的、平静的、有尊严的死亡方式,赋予他们选择死亡的权利。     

Familicide: The killing of spouse and children

A familicide is a multiple-victim homicide incident in which the killer's spouse and one or more children are slain. National archives of Canadian and British homicides, containing 109 familicide incidents, permit some elucidation of the characteristic and epidemiology of this crime. Familicides were almost exclusively perpetrated by men, unlike other spouse-killings and other filicides. Half the familicidal men killed themselves as well, a much higher rate of suicide than among other uxoricidal or filicidal men. De facto unions were overrepresented, compared to their prevalence in the populations-at-large, but to a much lesser extent in familicides than in other uxoricides. Stepchildren were overrepresented as familicide victims, compared to their numbers in the populations-at-large, but to a much lesser extent than in other filicides; unlike killers of their genetic offspring, men who killed their stepchildren were rarely suicidal. An initial binary categorization of familicides as accusatory versus despondent is tentatively proposed. © 1995 Wiley-Liss, Inc.     

Who lives,who dies,who decides: Differences between mass public shooters who survive,are killed,and commit suicide

This study provides an in-depth analysis of American mass public shooting conclusions between 1966 and 2017. Specifically, this work examines differences in factors contributing to the perpetrator's likelihood of surviving, being killed, and committing suicide. Ten hypotheses, rooted in previous homicide, suicide, homicide-suicide, and mass public shooting literature consider different psychological, situational, and background factors shaping the outcome of mass public shootings. Significant findings indicate factors influencing perpetrators' suicide include suicidal ideation, higher victim counts, and suicide copycat effects. Factors influencing perpetrators being killed similarly include higher victim counts, the arrival of law enforcement, lethal/non-lethal resistance, and government targets. This investigation provides practical implications for practitioners and policymakers, especially law enforcement and mental health practitioners, seeking to develop intervention and prevention strategies for addressing suicidal ideation and its most lethal outcome: mass public shootings.     

Fetal Homicide

Summary

Under common law, a crime resulting in the death of a fetus that was viable but not “born alive” was viewed as a transgression less serious than murder. Accordingly, courts did not allow parents to bring wrongful death suits for the death of a fetus. In the past decade, however, several states have amended their criminal or civil statutes to include the specific crime of “feticide” or “fetal homicide,” and the Federal government is considering similar legislation. This paper examines the history and current status of criminal and civil law regarding the third-party killing of a fetus.