Why is death bad for us, even on the assumption that it involves the absence of experience? Whom should we save from death if we cannot save everyone? Kamm considers these questions, critically examining some answers other philosophers have given. She also examines specifically what differences between persons are relevant to the distribution of any scarce resources, e.g. bodily organs for transplantation.

The heart-wrenchingly honest new book about life and death from forensic pathologist and bestselling author of UNNATURAL CAUSES, Dr Richard Shepherd A TIMES AND SUNDAY TIMES BOOK OF THE YEAR 'Deeply insightful. Unflinching' THE TIMES 'A finely-crafted detective story' DAILY TELEGRAPH 'Enlightening, strangely uplifting' DAILY MAIL 'Fascinating' DAILY EXPRESS _________ Dr Richard Shepherd, a medical detective and Britain's top forensic pathologist, shares twenty-four of his most intriguing, enlightening and never-before-told cases. These autopsies, spanning the seven ages of human existence, uncover the secrets not only of how a person died, but also of how they lived. From old to young, murder to misadventure, and illness to accidental death, each body has something to reveal - about its owner's life story, how we age, justice, society, the certainty of death. And, above all, the wonderful marvel of life itself. _________ Praise for Dr Richard Shepherd 'Gripping, grimly fascinating, and I suspect I'll read it at least twice' Evening Standard 'A deeply mesmerising memoir of forensic pathology. Human and fascinating' Nigella Lawson 'An absolutely brilliant book. I really recommend it, I don't often say that but it's fascinating' Jeremy Vine, BBC Radio 2 'Puts the reader at his elbow as he wields the scalpel' Guardian 'Fascinating, gruesome yet engrossing' Richard and Judy, Daily Express 'Fascinating, insightful, candid, compassionate' Observer

A close look at stories of maternal death in Malawi that considers their implications in the broader arena of medical knowledge. By the early twenty-first century, about one woman in twelve could expect to die of a pregnancy or childbirth complication in Malawi. Specific deaths became object lessons. Explanatory stories circulated through hospitals and villages, proliferating among a range of practitioners: nurse-midwives, traditional birth attendants, doctors, epidemiologists, herbalists. Was biology to blame? Economic underdevelopment? Immoral behavior? Tradition? Were the dead themselves at fault? In Partial Stories, Claire L. Wendland considers these explanations for maternal death, showing how they reflect competing visions of the past and shared concerns about social change. Drawing on extended fieldwork, Wendland reveals how efforts to legitimate a single story as the authoritative version can render care more dangerous than it might otherwise be. Historical, biological, technological, ethical, statistical, and political perspectives on death usually circulate in different expert communities and different bodies of literature. Here, Wendland considers them together, illuminating dilemmas of maternity care in contexts of acute change, chronic scarcity, and endemic inequity within Malawi and beyond.

"The milkman cried when I told him you were dead. 'Last night,' I said, 'Mark died.'" This collection brings together 30 short stories and poems about dying and bereavement. Written by mothers, fathers, daughters, sons, wives, husbands and dying people, these moving pieces talk honestly about how it feels to care for someone who is dying, to grieve for a loved one, and to face death oneself. A candid story about a daughter's relationship with her mother's carer; an internal monologue on dementia; a deeply moving poem about losing a son to cot death; and a heartfelt story about a mother's end of life are some of the poignant pieces included. This collection provides an opportunity to think and talk about death and dying, too often a taboo subject, and offers readers the rare comfort and support of shared experience.

"Kein Antlitz in einem Sarg hat mir je gezeigt, daB der Eben-Verstorbene uns vermiBt. Das Gegenteil davon ist Uberdeutlich . . . Der Verstorbene UberlaBt mich der Erinnerung an meine Erlebnisse mit ihm . . . Er hingegen, der Verstorbene, hat inzwischen eine Erfahrung, die mir erst noch bevorsteht, und die sich nicht ver- mitteln laBt - es geschehe denn durch eine Offenbarung im Glauben. " Aus der Totenrede von Max Frisch fUr Peter Noll Die Ergebnisse einer kulturvergleichenden Analyse zu Sterben und Tod, die sich die 7. Internationale Fachkonferenz Ethnomedizin im April 1984 zur Aufgabe gemacht hatte, werden hier einer breiteren Offentlichkeit zuganglich. Die Beitrage konfrontieren uns mit einer tiberwaltigenden Ftille kultureller Zeugnisse tiber den Umgang mit Sterbenden und tiber die Symbolisierung des Todes. Ungeachtet der un- vermeidlichen Beschranktheit und Zufalligkeit der Auswahl, trotz der in der Sache liegenden Verfremdung wissenschaftlich-methodischer Dar- stellung ftihlt sich der Leser unmittelbar angesprochen, ja, gefes- selt durch die Intensitat, mit der zu allen Zeiten und in allen Kulturen Sterben und Tod kulturell gestaltet, symbolisch gedeutet und im mitmenschlichen Umgang erfahren wurde. DaB uns Menschen Ster- ben und Tod gemeinsam sind, daB jede Zeit, jede Kultur, aber auch jeder einzelne sich dieser anthropologisch gemeinsamen Situation stellen muB, sie ftir sich deuten und verarbeiten muB, dtirfte wohl auf keine andere Weise so sinnfallig und tiberzeugend hervortreten wie in dem hier vorgelegten Tagungsbericht.

In the febrile religious and political climate of late sixteenth-century England, when the grip of the Reformation was as yet fragile and insecure, and underground papism still perceived to be rife, Lancashire was felt by the Protestant authorities to be a sinister corner of superstition, lawlessness and popery. And it was around Pendle Hill, a sombre ridge that looms over the intersecting pastures, meadows and moorland of the Ribble Valley, that their suspicions took infamous shape. The arraignment of the Lancashire witches in the assizes of Lancaster during 1612 is England's most notorious witch-trial. The women who lived in the vicinity of Pendle, who were accused alongside the so-called Samlesbury Witches, then convicted and hanged, were more than just wicked sorcerers whose malign incantations caused others harm. They were reputed to be part of a dense network of devilry and mischief that revealed itself as much in hidden celebration of the Mass as in malevolent magic. They had to be eliminated to set an example to others. In this remarkable and authoritative treatment, published to coincide with the 400th anniversary of the case of the Lancashire witches, Philip C Almond evokes all the fear, drama and paranoia of those volatile times: the bleak story of the storm over Pendle