Physicians View Death and Suicide*

ABSTRACT: Comparisons were made between physicians' attitudes toward death and suicide and those of a nonphysician control group. Results of the analysis revealed significant differences that may offer some insights as to why physicians have an elevated suicide rate.     

A New Theological Anthropology for Developing Resiliency and Healing from Combat*

Moral injury is a complex wound of the soul affecting many veterans returning from combat. This article will propose that a blended theological anthropology, which incorporates Irenaeus’s understanding of spiritual growth and Augustine’s focus on individual accountability and sin, will better foster healing and growth from morally traumatic experiences. In order to do so, I will introduce elements of the psychological paradigm of posttraumatic growth with a theological anthropology I develop in order to propose a mindset which I believe will increase resiliency to the morally challenging environment of combat.     

A Comparative Study of Pediatric Nurses' Attitudes toward Death*

ABSTRACT: The present study reports the results of a 24-item questionnaire intended to measure attitudes toward death and the care of dying patients of 47 professional and 10 nonprofessional pediatric nurses from three hospitals in the West and Midwest. There were no statistically significant differences among the nurses based on education, background, or previous clinical experience. The significant differences related mainly to the type of ward (benign, acute, or terminal) on which the nurses were working. Implications for nursing education and nursing service are discussed.     

Some Psychological Reflections on the Death of Malcolm Melville*

ABSTRACT: Malcolm Melville died on September 12, 1867, at age 18 from—to quote his death certificate—a “pistol shot wound in [his] right temporal region.” Contemporary designations of the mode of his death changed within hours from suicide, to accident, to death while of unsound mind. Historically, the mode of his death has remained equivocal. In order to approach this enigma a “psychological autopsy” of an equivocal death case as identical to Malcolm Melville's as was possible was conducted as though it were a genuine current “open” case at the Los Angeles Suicide Prevention Center in 1973. That procedure resulted in a near-unanimous judgment by the center staff that the most accurate certification of the death as described was “probable suicide,” which would then be certified as “suicide.” In this paper the assertion is made that Herman Melville himself had been a psychologically “battered child” and, in a way typical for battered children, psychologically battered his own children when it came his turn to be a parent. The further assertion is made that, for Malcolm, his father was suicidogenic; and established this penchant in Malcolm (through his neglect, active rejection, fearsomeness, and his fixed attention to his own writing—Redburn, White Jacke, and Moby Dick) within the first 2 years of Malcolm's life. For Malcolm, the psychological basis of his suicidal state was isolated desperation—a ubiquitous characteristic of most suicides. Malcolm had a deep unconscious feeling of not being wanted by his father; that it would be better if he were out of the way, dead. On the morning of his death, the choice for Malcolm was between the memory of his mother's kiss a few hours before and the terror of (and the need to protect himself against) his father's rage to come.     

Banality Reinvestigated: A Computer-Based Content Analysis of Suicidal and Forced Death Documents*

Suicide and simulated notes and forced-death documents were processed on the Harvard III Psycho-Sociological Dictionary. For each text, frequencies of related words were generated; these were contrasted with each other and with baseline data using z scores. The results indicated that the suicidal groups were more “deviant.” Other findings are concreteness and constriction of focus for suicides—a pattern suggesting denial just prior to the deed. The forced-death group seemed to be more meaningfully in contact with life and aware of responsibility. The simulated group appeared to be fabricating a popular stereotype rather than exhibiting empathy. Implications were discussed.     

Death

Theoretical Medicine and Bioethics - There is a classic problem which confronts any attempt to assign death a value. On the assumption that death is personal annihilation, death deprives evil of a...     

Posttraumatic Growth in Combat Veterans

Combat veterans and their families face significant challenges not only to their abilities to cope, but often to their fundamental belief systems. Traumatic events represent assaults on core beliefs, yet at times, produce cognitive processing that can ultimately result in personal transformations called posttraumatic growth (PTG). Clinicians can utilize a systematic therapeutic approach to facilitate PTG as they carry out a relationship of expert companionship. PTG in service members is described in this article, as well as the approach to facilitation of PTG.     

Death and gratitude: Death reflection enhances gratitude

Although gratitude is important to the good life, little is known about factors that enhance gratitude. Some have suggested that traumatic events such as near-death experiences and life-threatening illnesses might enhance gratitude. If reflecting on death causes one to appreciate life as a limited resource, this might enhance gratitude. This study investigated this theory. Participants were randomly assigned to a death reflection condition, a traditional mortality salience condition, or to a control condition. Participants in the death reflection and the mortality salience conditions showed enhanced gratitude compared to individuals in the control condition, supporting the theory that becoming aware of one's mortal limitations enhances gratitude for the life that what one has.     

Death:

In the near future there will be some changes in our patterns of dying, but only in superficial and circumstantial ways. The present views of what death is and what causes natural death probably will not change. The brightest prospects for new learnings about death are from the new physics and the new metaphysics it has produced, and possibly from scientifically respectable psychic data.     

Venerating Death

Abstract

In this paper, I am concerned with elucidating and expanding our attitudes toward our own death. As it is, our common attitudes toward our death are the following: we fear our premature death, and we dread our inevitable death. These attitudes are rational, but I want to argue that our attitudes toward death should be more complicated than this. A condition upon our value, our preciousness, as creatures is that we are vulnerable, and our vulnerability is, at bottom, a vulnerability to death. A corollary of this is that we could not be loved, either by ourselves or by others, for one cannot love—be concerned for—a being invulnerable to death. As a consequence, death plays a deep and abiding role in our value systems. Our susceptibility to premature and inevitable death is a condition upon our being valuable creatures and, in turn, it is a condition upon our being loved. Given the high value that we place on being valuable creatures who deserve love, we should equally place a high value on the constitutive conditions for being precious and loved. If, as I suggest, one of these conditions is that we will die, we should see our deaths not simply as something to fear or dread, but as something of great importance in our lives. Our deaths should be treated with awe, respect, and even praise.