Life,Death, and Life After Death: Meanings of the Relationship Between Death Anxiety and Religion

ABSTRACT

A sample of 389 individuals completed a death anxiety scale and a series of items that measured self-reported religious practices and beliefs. Those lowest in religious practices and beliefs were significantly higher in death anxiety. Contrary to some prior research, depth of belief had a stronger negative association with death anxiety than did religious activities. Strongest relationships had to do with concepts of life after death. The oldest respondents reported the least death anxiety.     

Life and Death Without the Present

The Journal of Ethics - In this paper, I explore the connection between certain metaphysical views of time and emotional attitudes concerning one’s own death and mortality. I argue that one...     

Considering Life and Death in Psychoanalysis

The American Journal of Psychoanalysis - Psychoanalytic therapy is not supposed to cure man from death, nor to help him forget about it. It is supposed to deal with the soul, and it is up to the...     

谈生说死

“生”是自然大化的创造,“死”是自然大化的杰作。古今中外人士及宗教看安乐死,是生还是死,如何生,如何死;由生观死,由死观生,生死相安,这是最佳境界的一种生死大智慧。     

周敦颐生死哲学探微

周敦颐的生死哲学主要由二部分构成,第一是生死态度:“今死矣,命也!”第二,生死观:“原始反终,故知死生之说”。周敦颐构筑了儒学之形上本体,又以阴阳五行之理贯之“天人”。这不仅为儒者之积极入世、道德践履的人生观奠定了坚实的基础,更从本根上确立了儒式的生死观。本文从对周敦颐生死思想的探讨进而对儒家的生死哲学进行反省,以期推动对中国哲学的思想探讨的深入。     

超越死亡的道家生死哲学观

关于生与死的思考铸就了人类哲学的恢弘与博大。中国古代哲学中关于生死之论,不乏智者和睿者,其中道家先哲们以“万物皆一”的开阔视野看待生死,超越了一时一事、一得一失,确立了极具特色的超越死亡、生死存亡一体的生死哲学。并以其丰富的理论内容,深刻的思想内涵,脱俗的不凡见解和独特的美学意境,为中国乃至世界生死哲学理论宝库书写了不可或缺的一笔,对后世产生了极其深远的影响。     

基督教的生死智慧与临终关怀

临终关怀起源和发展于西方社会,西方文化中的基督教生死智慧为现代临终关怀提供了重要的思想资源.基督教用生死智慧诠释和实践现代临终关怀.用基督教的生死智慧来审视现代临终关怀,有助于更全面和深刻地理解现代临终关怀内涵,更好地展开临终关怀服务.     

论陶渊明之生死观

本文认为,陶渊明的人生观表现为任真自得,恬淡高洁;而其死亡观则主要显现为乐天委分,识运知命。对陶渊明生死观的探讨,可以使我们认识到:第一,陶渊明在中国文学史上占有崇高的地位,影响巨大,其生死观对中国传统文化及中华民族也产生了深远的影响。第二、从陶渊明的生死观思想来看,在人生观及死亡观上,各种观念杂陈,前后变化甚大,有着非常复杂的情景。第三、在陶渊明的生死观中,始终存在一种生命与生活的二难紧张,这是理解陶渊明生死观思想的关键所在。     

The Confrontation with Death and the Renewal of Life

ABSTRACT: Several writers have argued that a majority of suicidal acts are “gambles with death.” A distinction is made between cases where the gamble with death is merely consequential (i.e., arising from ignorance, apathy, indifference) and cases where it is the very essence of the act. Typically in these latter cases others are excluded from possible intervention. The individual is thus playing a game of “pure” chance. Death is summoned and challenged in order that life may continue. It is argued, from an interactionist perspective, that such acts are desperate efforts to confirm existence in situations of extreme uncertainty and represent a distinct form of what Shneidman has called “egotic” suicide.     

The Seam Between Life and Death and Therapeutic Presence

This paper will explore the difficulties of treating people in an environment that is intraumatic-where trauma never ends. These circumstances evoke the massive use of primitive defence mechanisms that makes it difficult to work through the horror. I will examine the ongoing relationship between life and death and the clinical meaning of walking the line between them while maintaining it. In the heart of this approach is the paradoxical statement that in order to live you have to maintain the feeling of death. The therapeutic position is not necessarily interpretive but more of holding the infinitive unbearable and enigmatic meaning of death. Questions of setting are raised, especially around meeting a patient outside the therapeutic setting, for instance at the grave.     

Further Life Experiences Informing the Death and Adjustment Hypotheses

The meaning of life is never straight to us humans. At different turns of life, we perceive different meanings that are offered to us by our own lives. Near one’s death, professional disaster, enmity, family suffering, and fears for life all have their own dimensions. Nevertheless, when summing up, they seem to revolve around the same central themes again and again. In this article, we tried to offer the insights that we found from some very significant and traumatic events of our own lives through the spectacles of our theory—“Death and Adjustment Hypotheses.” Our life is always important; so is our peace and safety. But when we lose our values, we lose everything. It is often that we try to live through our offspring; however, it is our morality and humane values that can ultimately save them from the traumas of life and see them meaningfully through life and death as transcendental beings.     

Dreams

Compiled and edited from lectures on Psychoanalytic Technique given by the late Karen Horney at the American Institute for Psychoanalysis during the years 1946, 1950, 1951, and 1952. Further lectures in this series will appear in subsequent issues of the Journal.     

Dreams and schizophrenia

This paper deals with the internal relationship between dream and schizophrenia, which has been a subject of discussion in philosophy and medicine since Kant and Griesinger, and shows that it can be supported by Marxist epistemology. A psychological theory of dream and schizophrenia would therefore have an integrative function with regard to psychotherapy and psychiatry.     

光荣与梦想

活跃在当今中国心理学界的北京师范大学发展心理研究所,从1985年创建,走过了一个十年又一个十年,迎来了它青春二十的华诞.