First published in 1988. Routledge is an imprint of Taylor & Francis, an informa company.

In early modern Europe, the circulation of visual and verbal transmissions of sati, or Hindu widowburning, not only informed responses to the ritualized violence of Hindu culture, but also intersected in fascinating ways with specifically European forms of ritualized violence and European constructions of gender ideology. European accounts of women being burned in India uncannily commented on the burnings of women as witches and criminal wives in Europe. When Europeans narrated their accounts of sati, perhaps the most striking illustration of Hindu patriarchal violence, they did not specifically connect the act of widowburning to a corresponding European signifier: the gruesome ceremonial burnings of women as witches. In examining early modern representations of sati, the book focuses specifically on those strategies that enabled European travelers to protect their own identity as uniquely civilized amidst spectacular displays of "Eastern barbarity."

This richly illustrated book provides a glimpse into the belief system and the material wealth of the social elite in pre-Imperial China through a close analysis of tomb contents and excavated bamboo texts. The point of departure is the textual and material evidence found in one tomb of an elite man buried in 316 BCE near a once wealthy middle Yangzi River valley metropolis. Particular emphasis is placed on the role of cosmological symbolism and the nature of the spirit world. The author shows how illness and death were perceived as steps in a spiritual journey from one realm into another. Transmitted textual records are compared with excavated texts. The layout and contents of this multi-chambered tomb are analyzed as are the contents of two texts, a record of divination and sacrifices performed during the last three years of the occupant's life and a tomb inventory record of mortuary gifts. The texts are fully translated and annotated in the appendices. A first-time close-up view of a set of local beliefs which not only reflect the larger ancient Chinese religious system but also underlay the rich intellectual and artistic life of pre-Imperial China. With first full translations of texts previously unknown to all except a small handful of sinologists.

Once regarded as taboo, it is now claimed that we are a death-obsessed society. The face of death in the 21st century, brought about by cultural and demographic change and advances in medical technology, presents health and social care practitioners with new challenges and dilemmas. By focusing on predominant patterns of dying; global images of death; shifting boundaries between the public and the private; and cultural pluralism, the author looks at the way death is handled in contemporary society and the sensitive ethical and practical dilemmas facing nurses, social workers, doctors and chaplains. This book brings together perspectives from social science, health-care and pastoral theology to assist the reader in understanding and negotiating this 'new death'. End-of-life care and old age, changing funeral and burial practices, new stigmas such as drug-related bereavements, are highlighted, and theories of dying and bereavement re-examined in their context. The concluding chapters incorporate recent case studies into an exploration of the meanings and shape of holistic and integrated care. Students interested in death studies from a sociological and cultural viewpoint as well as health and social care practitioners, will benefit from its critical appraisal and application of the established knowledge base to contemporary practices and ethical debates.

THE REVISED ANNOTATION for 978-1-934297-10-0 and for 978-1-934297-11-7Death And Anti-Death, Volume 8: Fifty Years After Albert Camus (1913-1960) is edited by Charles Tandy, Ph.D.: ISBN 978-1-934297-10-0 is the Hardback edition and ISBN 978-1-934297-11-7 is the Paperback edition. Volume 8, as indicated by the anthology's subtitle, is in honor of Albert Camus (1913-1960). The chapters do not necessarily mention him (but some chapters do). The chapters (by professional philosophers and other professional scholars) are directed to issues related to death, life extension, and anti-death, broadly construed. Most of the contributions consist of scholarship unique to this volume. As was the case with all previous volumes in the Death And Anti-Death Series By Ria University Press, the anthology includes an Index as well as an Abstracts section that serves as an extended table of contents. (Volume 8 also includes a BRIEF COMMUNICATIONS section.) Volume 8 includes chapters by some of the world 's leading living thinkers and doers, including: ------Gregory M. Fahy (Founder of biological vitrification research for large-scale organ banking) ------J. R. Lucas (Inventor of a version of the G delian Argument that minds are not mere machines) ------John Searle (Inventor of the Chinese Room Argument against Strong Artificial Intelligence). There are 18 chapters, as follows: ------CHAPTER ONE Homer, Heroes And Humanity: Vico 's New Science On Death And Mortality (by Giorgio Baruchello) pages 33-52; ------CHAPTER TWO Cryonics: A Scientific Challenge To Death (by Benjamin P. Best) pages 53-78; ------CHAPTER THREE Primary Institutions (by Thomas O. Buford) pages 79-90; ------CHAPTER FOUR Physical And Biological Aspects Of Renal Vitrification (by Gregory M. Fahy et al.) pages 91-120; ------CHAPTER FIVE Latest Advances In Antiaging Medicine (by Terry Grossman) pages 121-146; ------CHAPTER SIX The Will To Believe (by William James) pages 147-170; ------CHAPTER SEVEN Politics, Death, And Camus 's Late Anarchic Style (by John Randolph LeBlanc) pages 171-198; ------CHAPTER EIGHT Can One Be Harmed Posthumously? (by Jack Lee) pages 199-210; ------CHAPTER NINE The G delian Argument: Turn Over The Page (by J. R. Lucas) pages 211-224; ------CHAPTER TEN The Function Of Assisted Suicide In The System Of Human Rights (by Ludwig A. Minelli) pages 225-234; ------CHAPTER ELEVEN Death, Resurrection, And Immortality: Some Mathematical Preliminaries (by R. Michael Perry) pages 235-292; ------CHAPTER TWELVE The Chinese Room Argument (by John Searle) pages 293-302; ------CHAPTER THIRTEEN What 's Best For Us (by Asher Seidel) pages 303-332; ------CHAPTER FOURTEEN Camus, Plague Literature, And The Apocalyptic Tradition (by David Simpson) pages 333-362; ------CHAPTER FIFTEEN The Absurd Walls Of Albert Camus (by Charles Taliaferro) pages 363-378; ------CHAPTER SIXTEEN Camusian Thoughts About The Ultimate Question Of Life (by Charles Tandy) pages 379-401; ------CHAPTER SEVENTEEN The UP-TO Project: How To Achieve World Peace, Freedom, And Prosperity (by Charles Tandy) pages 401-418); ------CHAPTER EIGHTEEN Life And Death, And The Identity Problem (by James Yount) pages 419-448. ------The INDEX begins on page 449.

This book explores how social networking platforms such as Facebook, Twitter, and WhatsApp 'accidentally' enable and nurture the creation of digital afterlives, and, importantly, the effect this digital inheritance has on the bereaved. Debra J. Bassett offers a holistic exploration of this phenomenon and presents qualitative data from three groups of participants: service providers, digital creators, and digital inheritors. For the bereaved, loss of data, lack of control, or digital obsolescence can lead to a second loss, and this book introduces the theory of 'the fear of second loss'. Bassett argues that digital afterlives challenge and disrupt existing grief theories, suggesting how these theories might be expanded to accommodate digital inheritance. This interdisciplinary book will be of interest to sociologists, cyber psychologists, philosophers, death scholars, and grief counsellors. But Bassett's book can also be seen as a canary in the coal mine for the 'intentional' Digital Afterlife Industry (DAI) and their race to monetise the dead. This book provides an understanding of the profound effects uncontrollable timed posthumous messages and the creation of thanabots could have on the bereaved, and Bassett's conception of a Digital Do Not Reanimate (DDNR) order and a voluntary code of conduct could provide a useful addition to the DAI. Even in the digital societies of the West, we are far from immortal, but perhaps the question we really need to ask is: who wants to live forever?

Throughout history, the nature and mystery of death has captivated artists, scientists, philosophers, physicians, and theologians. This eerie chronology ventures right to the borderlines of science and sheds light into the darkness. Here, topics as wide ranging as the Maya death gods, golems, and seances sit side by side with entries on zombies and quantum immortality. With the turn of every page, readers will encounter beautiful artwork, along with unexpected insights about death and what may lie beyond.

In Visual Cultures of Death in Central Europe, Aleksandra Koutny-Jones explores the emergence of a remarkable cultural preoccupation with death in Poland-Lithuania (1569-1795). Examining why such interests resonated so strongly in the Baroque art of this Commonwealth, she argues that the printing revolution, the impact of the Counter-Reformation, and multiple afflictions suffered by Poland-Lithuania all contributed to a deep cultural concern with mortality. Introducing readers to a range of art, architecture and material culture, this study considers various visual evocations of death including 'Dance of Death' imagery, funerary decorations, coffin portraiture, tomb chapels and religious landscapes. These, Koutny-Jones argues, engaged with wider European cultures of contemplation and commemoration, while also being critically adapted to the specific context of Poland-Lithuania.

Many people still believe in life after death, but modern institutions operate as though this were the only world - eternity is now eclipsed from view in society and even in the church. This book carefully observes the eclipse - what caused it, how full is it, what are its consequences, will it last? How significant is recent interest in near-death experiences and reincarnation?

In this book, Sarah Tarlow provides an innovative archaeology of bereavement, mortality and memory in the early modern and modern period. She draws on literary and historical sources as well as on material evidence to examine the evolution of attitudes towards death and commemoration over four centuries.

The book argues that changes in commemorative practices over time relate to a changing relationship between the living and the dead and are inextricably linked to the conceptions of identity and personal relationships which characterize later Western history. The author's approach is different from most previous work in this area not only because of its focus on material culture but also because of its incorporation of experiential and emotional factors into discussions of human relations and understandings in the past.

As well as introducing readers to the study of death and rememberance in the past, this book contributes to wider archaeological debates about the interpretation of meaning and the place of emotion and experience in archaeological study. It will be of interest to all scholars and students interested in critical and theoretically informed approaches to the study of people in the past.

Marilyn Johnson was enthralled by the remarkable lives that were marching out of this world--so she sought out the best obits in the English language and the people who spent their lives writing about the dead. She surveyed the darkest corners of Internet chat rooms, and made a pilgrimage to London to savor the most caustic and literate obits of all. Now she leads us on a compelling journey into the cult and culture behind the obituary page and the unusual lives we don't quite appreciate until they're gone.

Bardwell L. Smith offers a fresh perspective on mizuko kuyo, the Japanese ceremony performed to bring solace to those who have experienced miscarriage, stillbirth, or abortion. Showing how old and new forms of myth, symbol, doctrine, praxis, and organization combine and overlap in contemporary mizuko kuyo, Smith provides critical insight from many angles: the sociology of the family, the power of the medical profession, the economics of temples, the import of ancestral connections, the need for healing in both private and communal ways and, perhaps above all, the place of women in modern Japanese religion. At the heart of Smith's research is the issue of how human beings experience the death of a life that has been and remains precious to them. While universal, these losses are also personal and unique. The role of society in helping people to heal from these experiences varies widely and has changed enormously in recent decades. In examples of grieving for these kinds of losses one finds narratives not only of deep sorrow but of remarkable dignity.

Munara, ngai wanggandi Marni na pudni Lairma yertaamma. Wortangga, Mami na pudni Banba-banbalyanna. Tirramangkotti turiduri ngarkuma birra. Ngai Birko-mankolankola Tandanyanku. Naityo Yungadalya, Yakkandulya. First, let me welcome you all to Kaurna country. Next, I welcome you all to the S- cide Prevention Conference as an ambassador of the Adelaide people. For thousands of years, Kaurna people have held conferences in this country with the Nukunu, the Ngadjuri, and the Narrunga. Whole groups of Aboriginal people came - gether and had Banba-banbalya, which was a conference, discussed their differences and new ideas. This country has always had education and the Kaurna people were the edu- tors. I'm proud to say they led the way in conferencing and education. All of the univer- ties in this state have Kaurna names for their Aboriginal Education Units. The University of South Australia has the Kaurna Higher Education Centre as its main campus and the Yunguni ("to communicate") building at the new campus, Yunggondi, which means "to give information," is at the Flinders University. The Adelaide University has Woldo Yerlo, which means "sea eagle" and is the totem of my aunt. Aunty Glad was the matriarch of the Kaurna people in this city and also helped found Tauondi, which became the Aboriginal College. She helped introduce Aboriginal people to f- malized education.

For over thirty years, David F. Kelly has worked with medical practitioners, students, families, and the sick and dying to confront the difficult and often painful issues that concern medical treatment at the end of life. In this short and practical book, Kelly shares his vast experience, providing a rich resource for thinking about life's most painful decisions. Kelly outlines eight major issues regarding end-of-life care as seen through the lens of the Catholic medical ethics tradition. He looks at the distinction between ordinary and extraordinary means; the difference between killing and allowing to die; criteria of patient competence; what to do in the case of incompetent patients; the meaning and use of advance directives; the morality of hydration and nutrition; physician-assisted suicide and euthanasia; and, medical futility. Kelly's analysis is sprinkled with significant legal decisions and, throughout, elaborations on how the Catholic medical ethics tradition - as well as teachings of bishops and popes - understands each issue. He provides a helpful glossary to supplement his introduction to the terminology used by philosophical health care ethics. Included in Kelly's discussion is his lucid description of why the Catholic tradition supports the discontinuation of medical care in the Terry Schiavo case. He also explores John Paul II's controversial papal allocution concerning hydration and nutrition for unconscious patients, arguing that the Catholic tradition does not require feeding the permanently unconscious. "Medical Care at the End of Life" addresses the major issues that inform this last stage of caregiving. It offers a critical guide to understanding the medical ethics and relevant legal cases needed for clear thinking when individuals are faced with those crucial decisions.

The philosopher Michel de Montaigne said that facing our mortality is the only way to learn the 'art of living'. This book asks what we can learn from COVID-19, both as individuals and collectively as a society. Written during the first and second lockdowns, Everything must change offers philosophical perspectives on some of the most pressing issues raised by the pandemic. It argues that the pandemic is not a misfortune but an injustice; that it has exposed our society's inadequate treatment of its most vulnerable members; that populist ideologies of post-truth are dangerous and potentially disastrous. In considering these issues and more, the book draws on a diverse range of philosophers, from Cicero, Hobbes and Arendt to prominent contemporary thinkers. At the heart of the book is a simple argument: politics can be the difference between life and death. With careful reflection we can avoid knee-jerk decision making and ensure that the right lessons are learned, so that this crisis ultimately changes our lives for the better, ushering in a society that is both more compassionate and more just. -- .

As a practising mortician, Caitlin Doughty has long been fascinated by our pervasive terror of dead bodies. In From Here to Eternity she sets out in search of cultures unburdened by such fears. With curiosity and morbid humour, Doughty introduces us to inspiring death-care innovators, participates in powerful death practices almost entirely unknown in the West and explores new spaces for mourning - including a futuristic glowing-Buddha columbarium in Japan, a candlelit Mexican cemetery, and America's only open-air pyre. In doing so she expands our sense of what it means to treat the dead with 'dignity' and reveals unexpected possibilities for our own death rituals.

Picturing Death: 1200-1600 explores the visual culture of mortality over the course of four centuries that witnessed a remarkable flourishing of imagery focused on the themes of death, dying, and the afterlife. In doing so, this volume sheds light on issues that unite two periods-the Middle Ages and the Renaissance-that are often understood as diametrically opposed. The studies collected here cover a broad visual terrain, from tomb sculpture to painted altarpieces, from manuscripts to printed books, and from minute carved objects to large-scale architecture. Taken together, they present a picture of the ways that images have helped humans understand their own mortality, and have incorporated the deceased into the communities of the living. Contributors: Jessica Barker, Katherine Boivin, Peter Bovenmyer, Xavier Dectot, Maja Dujakovic, Brigit Ferguson, Alison C. Fleming, Fredrika Jacobs, Henrike C. Lange, Robert Marcoux, Walter S. Melion, Stephen Perkinson, Johanna Scheel, Mary Silcox, Judith Steinhoff, and Noa Turel.

On August 9, 1965, 53 men died in the impoverished hills of rural Arkansas. Their final breaths came in a government facility deep underground while their loved ones were at home expecting their return. The incident at Launch Complex 373-4 remains the deadliest accident to occur in a U.S. nuclear facility. The 53: Rituals, Grief, and a Titan II Missile Disaster analyzes the event. It looks at causes but more importantly at how the mishap has affected daughters and sons for nearly six decades. It gives new sociological insight on technological disasters and the sorrow following them. The book also details how surviving family members managed themselves and each other while benefiting from the support of friends and strangers. It describes how institutions blame the powerless, and how powerful organizations generate distrust and secondary trauma. With an analysis of the event and post-disaster life, their children share stories on what went wrong and how they keep moving forward.

Conventional grief models focus on the bereaved, including actions that they need to take to get back to normalcy following the death of a loved one. This book suggests that it might be helpful in the grieving process to focus on the deceased, instead. Research points to the benefits of altruistic acts and thoughts, including improvements in mood. Altruistic acts and thoughts also could be extended to the deceased, who in death has experienced a loss as well. By taking on the perspective of and being empathic toward the deceased, a "response shift" occurs that could result in mood improvement and happiness in the bereaved. The book provides guidelines for this alternative grief model in the death of a child, of a teenager, of a spouse/partner, and of a sibling; and in multiple deaths and in persistent grief experience among others. Based on motivational principles, a workbook is also provided for monitoring progress in coping with bereavement. Comprehension questions and additional readings are provided in each chapter to help the reader further explore the topic at hand. This book would be useful in a course on death, dying and bereavement; to healthcare practitioners/bereavement counsellors; and to scholars in death, dying and bereavement across different fields including psychology, sociology, social work, public health and religion. Most grief models focus on the bereaved, including actions the survivor needs to take to get back to normalcy after a loss. However, in the grieving process it might be helpful if attention is shifted to the deceased, instead. The bereaved, by doing things she or he perceives as pleasing to the deceased, might receive healing and satisfaction in return. Lisa Farino (2010) notes that there is no shortage of research pointing to the beneficial effects of focusing on others. In a study by Carolyn Schwartz and Rabbi Meir Sendor (1999), lay people with a chronic disease were trained to provide compassionate, unconditional regard to others who had the same illness. The results showed that the providers of care and compassion reported better quality of life than the recipients of care and compassion, even though both givers and receivers had the same disease. The givers showed profound improvements in confidence, self-awareness, self-esteem, depression, and in role functioning. The researchers emphasized the beneficial importance of "response shift" (the shifting of internal standards, values, and concept definition of health and well-being) in dealing with one's own adversity. Farino (2010) notes that this research is profound because in western culture the belief is that feeling happy tends to be getting something for yourself. There are biological origins to the notion that "it's better to give than to receive." Using the functional magnetic resonance imaging (fMRI), researchers were able to demonstrate a connection between brain activity and giving. People who gave voluntarily and also for a good cause experienced more activation of the part of brain that controls for pleasure and happiness (e.g, Harbaugh, Mayr & Burghart, 2007). Studies show that about 7% of the US population experience complicated or prolonged grief disorder (e.g., Kersting et al, 2011). This is persistent grief that does not go away, and many parents tend to experience this after the loss of a child. In their study Catherine Rogers and colleagues (2008) found bereaved parents reporting more depressive symptoms, poorer well-being and more health problems after a child's loss almost 20 years later. Survivors usually show concern about how their deceased loved ones felt prior to death and if happy or not in the afterlife (e.g., Eyetsemitan & Eggleston, 2002). A study reported respondents used emotion discrete terms such as sad, happy or angry to describe the faces of deceased persons. The researchers suggested that the perceived emotional state of a deceased loved one could impact on the survivor's mourning trajectory (e.g., Eyetsemitan & Eggleston, 2002). The bereavement model of placing focus on the deceased instead, provides an alternative to existing bereavement models, in helping the survivor to cope with a loss.

How Non-being Haunts Being reveals how the human world is not reducible to "what is." Human life is an open expanse of "what was" and "what will be," "what might be" and "what should be." It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences. Corey Anton draws upon and integrates thinkers such as Jean-Paul Sartre, Henri Bergson, Kenneth Burke, Terrence Deacon, Lynn Margulis, R. D. Laing, Gregory Bateson, Douglas Harding, and E. M. Cioran. He discloses the moral possibilities liberated through death acceptance by showing how living beings, who are of space not merely in it, are fundamentally on loan to themselves. A heady multidisciplinary work, How Non-being Haunts Being explores how absence, incompleteness, and negation saturate life, language, thought, and culture. It details how meaning and moral agency depend upon forms of non-being, and it argues that death acceptance in no way inevitably slides into nihilism. Thoroughgoing death acceptance, in fact, opens opportunities for deeper levels of self-understanding and for greater compassion regarding our common fate. Sure to provoke thought and to stimulate much conversation, it offers countless insights into the human condition.

In Dostoevsky as Suicidologist, Amy D. Ronner illustrates how self-homicide in Fyodor Dostoevsky's fiction prefigures Emile Durkheim's etiology in Suicide as well as theories of other prominent suicidologists. This book not only fills a lacuna in Dostoevsky scholarship, but provides fresh readings of Dostoevsky's major works, including Notes from The House of the Dead, Crime and Punishment, The Idiot, Demons, and The Brothers Karamazov. Ronner provides an exegesis of how Dostoevsky's implicit awareness of fatalistic, altruistic, egoistic, and anomic modes of self-destruction helped shape not only his philosophy, but also his craft as a writer. In this study, Ronner contributes to the field of suicidology by anatomizing both self-destructive behavior and suicidal ideation while offering ways to think about prevention. But most expansively, Ronner tackles the formidable task of forging a ligature between artistic creation and the pluripresent social fact of self-annihilation.

This book draws on original material and approaches from the developing fields of the history of emotions and childhood studies and brings together scholars from history, literature and cultural studies, to reappraise how the early modern world reacted to the deaths of children. Child death was the great equaliser of the early modern period, affecting people of all ages and conditions. It is well recognised that the deaths of children struck at the heart of early modern families, yet less known is the variety of ways that not only parents, but siblings, communities and even nations, responded to childhood death. The contributors to this volume ask what emotional responses to child death tell us about childhood and the place of children in society. Placing children and their voices at the heart of this investigation, they track how emotional norms, values, and practices shifted across the fifteenth to nineteenth centuries through different religious, legal and national traditions. This collection demonstrates that child death was not just a family matter, but integral to how communities and societies defined themselves. Chapter 5 of this book is available open access under a CC BY 4.0 license at link.springer.com.