reflective essay about death

Death, Dying, and Bereavement: Reflection Essay

Terminal illness, end of life issue.

While dying is part of human life that surrounds each person, some encounters with death are more influential than others. My mother’s passing was an experience that impacted my view of life and end of life care the most. She died before her 60th birthday – her terminal illness was discovered very late, and she passed away less than a year after receiving the diagnosis. Such a rapid change in my life left a mark on my memory and reshaped my view of life and death.

It was difficult for me to come to terms with her death – the period between the diagnosis and her passing was too short. I was in denial for a long time and had trouble accepting what had happened. Looking back at this time, I see how the end of life is not always expected, and why the children of terminally ill loved ones require the attention of medical professionals as well.

End of life care for my mother took a toll on me, and I had to reevaluate my aspirations to see whether I treated life as an endless path. Now, I reflect on the feelings I had in order to remind myself that the end of life cannot be fully preplanned and that each case is unique in its own way. Moreover, I try to remember that one’s existence is finite. In some cases, the best solution is to provide as much comfort to someone and make sure they are making choices to the best of their ability and knowledge to have a happy and dignified time.

I also considered how my mother might have felt at the moment of diagnosis and during her last year. It is incredibly challenging for one to understand what knowing that you will die soon means. Such clarity is not always desired, but I believe that it is vital for people to know about their current condition because it affects their decision-making in healthcare and life, in general. Death is a part of each human’s life, but every step toward it does not feel final because it can come at any moment.

Knowing one’s diagnosis changes the way people and their loved ones think. Although I can only imagine what my mother felt, I understand what the families of terminally ill persons are going through.

If I were diagnosed with a terminal illness and were given a prognosis of six months or less to live, I would try to accept it in good faith before making decisions. Death is inevitable, but it is impossible to be fully prepared for it, even when you think that you are. So, I would look into myself to search for peace with this news in order to take advantage of the time that I have left.

I would feel sad because I would not see my loved ones and miss them dearly. Thus, my priorities for what should be done would change. I would try to see my family and friends as much as I could and spend time with them, making memories for them and myself. I would like to leave some mementoes behind and focus on the good times that we would have together. Planning for several months ahead is difficult when the exact date of death is unknown, so I would do my best to make the most of each day.

However, it is also vital to think about one’s inner comfort and peace. Coming to terms with my passing would be critical to me – it provides some type of closure and allows me to let go of worries related to everyday life. People may cover their fear of dying with activities and concentration on planning and socialization. In doing so, they may overlook their own satisfaction with life, denying themselves a chance to reflect. As such, I would spend some time searching for some last unanswered questions and unachieved goals that could be completed in the short span of time that I would have.

Finally, I would concentrate on my present and my loved ones’ future. I always strive to remember that life is endless in a way that it continues for other people. Although I will eventually die, some of my friends and my family members will continue living long after I am gone, facing problems and challenges that are inherent to humanity.

Thus, I would try to make plans to alleviate some of these issues. Most importantly, I would organize the provision for my child to finance the education – one of the most necessary, but expensive, parts of one’s coming to adulthood. If possible, I would review our housing options, savings, family and friends support network, and address other household and healthcare concerns.

Doctors and nurses in end-of-life care carry a significant burden in working with patients and families dealing with ethical and moral dilemmas. Some of these issues are also regulated legally, although the lines of what is legal or not are much less clear than in other cases. For me, one of the moral dilemmas that I had struggled with was the patients’ and relatives’ differing views on treatment planning. In some situations, the client’s family members may not pursue the same goals as the person under care. These aims can be guided by religious or personal views on health and death. Others can be motivated by financial problems, strained relationships, emotional health, and a multitude of other reasons.

For example, in a hospital, a family may not want the patient to know the diagnosis as it could scare or sadden them. In this scenario, I turn to the some of the medical principles as the basis for my value system. I would highlight the importance of fidelity – people have the right to known about their prognosis and diagnosis (Karnik & Kanekar, 2016). I think that truthfulness is a necessary part of end-of-life care and support, even though telling someone their diagnosis is difficult.

In some situations, children want to keep their parent alive as long as possible and request all possible procedures, while the client denies care and seeks comfort to spend the last days with dignity. Here, the principle of autonomy would guide my practice – people reserve the right to make decisions to the extent of their capacity (De Panfilis et al., 2019).

Moreover, it is vital to remember that rigorous treatment does not equal beneficence in all scenarios. I try to approach each case individually and acknowledge that every person has the right to control a part of their destiny through healthcare or outreach for support, and the duty of caring professionals is to inform our clients of all the choices they can make and what outcomes they can expect. In the end, medical science advances continuously, but death remains an unchanging aspect that requires person-centered thinking.

De Panfilis, L., Di Leo, S., Peruselli, C., Ghirotto, L., & Tanzi, S. (2019). “I go into crisis when…”: Ethics of care and moral dilemmas in palliative care. BMC Palliative Care , 18 (70), 1-8. Web.

Karnik, S., & Kanekar, A. (2016). Ethical issues surrounding end-of-life care: A narrative review . Healthcare, 4 (24), 1-6. Web.

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Contemplating Mortality: Powerful Essays on Death and Inspiring Perspectives

The prospect of death may be unsettling, but it also holds a deep fascination for many of us. If you're curious to explore the many facets of mortality, from the scientific to the spiritual, our article is the perfect place to start. With expert guidance and a wealth of inspiration, we'll help you write an essay that engages and enlightens readers on one of life's most enduring mysteries!

Death is a universal human experience that we all must face at some point in our lives. While it can be difficult to contemplate mortality, reflecting on death and loss can offer inspiring perspectives on the nature of life and the importance of living in the present moment. In this collection of powerful essays about death, we explore profound writings that delve into the human experience of coping with death, grief, acceptance, and philosophical reflections on mortality.

Through these essays, readers can gain insight into different perspectives on death and how we can cope with it. From personal accounts of loss to philosophical reflections on the meaning of life, these essays offer a diverse range of perspectives that will inspire and challenge readers to contemplate their mortality.

The Inevitable: Coping with Mortality and Grief

Mortality is a reality that we all have to face, and it is something that we cannot avoid. While we may all wish to live forever, the truth is that we will all eventually pass away. In this article, we will explore different aspects of coping with mortality and grief, including understanding the grieving process, dealing with the fear of death, finding meaning in life, and seeking support.

Understanding the Grieving Process

Grief is a natural and normal response to loss. It is a process that we all go through when we lose someone or something important to us. The grieving process can be different for each person and can take different amounts of time. Some common stages of grief include denial, anger, bargaining, depression, and acceptance. It is important to remember that there is no right or wrong way to grieve and that it is a personal process.

Denial is often the first stage of grief. It is a natural response to shock and disbelief. During this stage, we may refuse to believe that our loved one has passed away or that we are facing our mortality.

Anger is a common stage of grief. It can manifest as feelings of frustration, resentment, and even rage. It is important to allow yourself to feel angry and to express your emotions healthily.

Bargaining is often the stage of grief where we try to make deals with a higher power or the universe in an attempt to avoid our grief or loss. We may make promises or ask for help in exchange for something else.

Depression is a natural response to loss. It is important to allow yourself to feel sad and to seek support from others.

Acceptance is often the final stage of grief. It is when we come to terms with our loss and begin to move forward with our lives.

Dealing with the Fear of Death

The fear of death is a natural response to the realization of our mortality. It is important to acknowledge and accept our fear of death but also to not let it control our lives. Here are some ways to deal with the fear of death:

Accepting Mortality

Accepting our mortality is an important step in dealing with the fear of death. We must understand that death is a natural part of life and that it is something that we cannot avoid.

Finding Meaning in Life

Finding meaning in life can help us cope with the fear of death. It is important to pursue activities and goals that are meaningful and fulfilling to us.

Seeking Support

Seeking support from friends, family, or a therapist can help us cope with the fear of death. Talking about our fears and feelings can help us process them and move forward.

Finding meaning in life is important in coping with mortality and grief. It can help us find purpose and fulfillment, even in difficult times. Here are some ways to find meaning in life:

Pursuing Passions

Pursuing our passions and interests can help us find meaning and purpose in life. It is important to do things that we enjoy and that give us a sense of accomplishment.

Helping Others

Helping others can give us a sense of purpose and fulfillment. It can also help us feel connected to others and make a positive impact on the world.

Making Connections

Making connections with others is important in finding meaning in life. It is important to build relationships and connections with people who share our values and interests.

Seeking support is crucial when coping with mortality and grief. Here are some ways to seek support:

Talking to Friends and Family

Talking to friends and family members can provide us with a sense of comfort and support. It is important to express our feelings and emotions to those we trust.

Joining a Support Group

Joining a support group can help us connect with others who are going through similar experiences. It can provide us with a safe space to share our feelings and find support.

Seeking Professional Help

Seeking help from a therapist or counselor can help cope with grief and mortality. A mental health professional can provide us with the tools and support we need to process our emotions and move forward.

Coping with mortality and grief is a natural part of life. It is important to understand that grief is a personal process that may take time to work through. Finding meaning in life, dealing with the fear of death, and seeking support are all important ways to cope with mortality and grief. Remember to take care of yourself, allow yourself to feel your emotions, and seek support when needed.

The Ethics of Death: A Philosophical Exploration

Death is an inevitable part of life, and it is something that we will all experience at some point. It is a topic that has fascinated philosophers for centuries, and it continues to be debated to this day. In this article, we will explore the ethics of death from a philosophical perspective, considering questions such as what it means to die, the morality of assisted suicide, and the meaning of life in the face of death.

Death is a topic that elicits a wide range of emotions, from fear and sadness to acceptance and peace. Philosophers have long been interested in exploring the ethical implications of death, and in this article, we will delve into some of the most pressing questions in this field.

What does it mean to die?

The concept of death is a complex one, and there are many different ways to approach it from a philosophical perspective. One question that arises is what it means to die. Is death simply the cessation of bodily functions, or is there something more to it than that? Many philosophers argue that death represents the end of consciousness and the self, which raises questions about the nature of the soul and the afterlife.

The morality of assisted suicide

Assisted suicide is a controversial topic, and it raises several ethical concerns. On the one hand, some argue that individuals have the right to end their own lives if they are suffering from a terminal illness or unbearable pain. On the other hand, others argue that assisting someone in taking their own life is morally wrong and violates the sanctity of life. We will explore these arguments and consider the ethical implications of assisted suicide.

The meaning of life in the face of death

The inevitability of death raises important questions about the meaning of life. If our time on earth is finite, what is the purpose of our existence? Is there a higher meaning to life, or is it simply a product of biological processes? Many philosophers have grappled with these questions, and we will explore some of the most influential theories in this field.

The role of death in shaping our lives

While death is often seen as a negative force, it can also have a positive impact on our lives. The knowledge that our time on earth is limited can motivate us to live life to the fullest and to prioritize the things that truly matter. We will explore the role of death in shaping our values, goals, and priorities, and consider how we can use this knowledge to live more fulfilling lives.

The ethics of mourning

The process of mourning is an important part of the human experience, and it raises several ethical questions. How should we respond to the death of others, and what is our ethical responsibility to those who are grieving? We will explore these questions and consider how we can support those who are mourning while also respecting their autonomy and individual experiences.

The ethics of immortality

The idea of immortality has long been a fascination for humanity, but it raises important ethical questions. If we were able to live forever, what would be the implications for our sense of self, our relationships with others, and our moral responsibilities? We will explore the ethical implications of immortality and consider how it might challenge our understanding of what it means to be human.

The ethics of death in different cultural contexts

Death is a universal human experience, but how it is understood and experienced varies across different cultures. We will explore how different cultures approach death, mourning, and the afterlife, and consider the ethical implications of these differences.

Death is a complex and multifaceted topic, and it raises important questions about the nature of life, morality, and human experience. By exploring the ethics of death from a philosophical perspective, we can gain a deeper understanding of these questions and how they shape our lives.

The Ripple Effect of Loss: How Death Impacts Relationships

Losing a loved one is one of the most challenging experiences one can go through in life. It is a universal experience that touches people of all ages, cultures, and backgrounds. The grief that follows the death of someone close can be overwhelming and can take a significant toll on an individual's mental and physical health. However, it is not only the individual who experiences the grief but also the people around them. In this article, we will discuss the ripple effect of loss and how death impacts relationships.

Understanding Grief and Loss

Grief is the natural response to loss, and it can manifest in many different ways. The process of grieving is unique to each individual and can be affected by many factors, such as culture, religion, and personal beliefs. Grief can be intense and can impact all areas of life, including relationships, work, and physical health.

The Impact of Loss on Relationships

Death can impact relationships in many ways, and the effects can be long-lasting. Below are some of how loss can affect relationships:

1. Changes in Roles and Responsibilities

When someone dies, the roles and responsibilities within a family or social circle can shift dramatically. For example, a spouse who has lost their partner may have to take on responsibilities they never had before, such as managing finances or taking care of children. This can be a difficult adjustment, and it can put a strain on the relationship.

2. Changes in Communication

Grief can make it challenging to communicate with others effectively. Some people may withdraw and isolate themselves, while others may become angry and lash out. It is essential to understand that everyone grieves differently, and there is no right or wrong way to do it. However, these changes in communication can impact relationships, and it may take time to adjust to new ways of interacting with others.

3. Changes in Emotional Connection

When someone dies, the emotional connection between individuals can change. For example, a parent who has lost a child may find it challenging to connect with other parents who still have their children. This can lead to feelings of isolation and disconnection, and it can strain relationships.

4. Changes in Social Support

Social support is critical when dealing with grief and loss. However, it is not uncommon for people to feel unsupported during this time. Friends and family may not know what to say or do, or they may simply be too overwhelmed with their grief to offer support. This lack of social support can impact relationships and make it challenging to cope with grief.

Coping with Loss and Its Impact on Relationships

Coping with grief and loss is a long and difficult process, but it is possible to find ways to manage the impact on relationships. Below are some strategies that can help:

1. Communication

Effective communication is essential when dealing with grief and loss. It is essential to talk about how you feel and what you need from others. This can help to reduce misunderstandings and make it easier to navigate changes in relationships.

2. Seek Support

It is important to seek support from friends, family, or a professional if you are struggling to cope with grief and loss. Having someone to talk to can help to alleviate feelings of isolation and provide a safe space to process emotions.

3. Self-Care

Self-care is critical when dealing with grief and loss. It is essential to take care of your physical and emotional well-being. This can include things like exercise, eating well, and engaging in activities that you enjoy.

4. Allow for Flexibility

It is essential to allow for flexibility in relationships when dealing with grief and loss. People may not be able to provide the same level of support they once did or may need more support than they did before. Being open to changes in roles and responsibilities can help to reduce strain on relationships.

5. Find Meaning

Finding meaning in the loss can be a powerful way to cope with grief and loss. This can involve creating a memorial, participating in a support group, or volunteering for a cause that is meaningful to you.

The impact of loss is not limited to the individual who experiences it but extends to those around them as well. Relationships can be greatly impacted by the death of a loved one, and it is important to be aware of the changes that may occur. Coping with loss and its impact on relationships involves effective communication, seeking support, self-care, flexibility, and finding meaning.

What Lies Beyond Reflections on the Mystery of Death

Death is an inevitable part of life, and yet it remains one of the greatest mysteries that we face as humans. What happens when we die? Is there an afterlife? These are questions that have puzzled us for centuries, and they continue to do so today. In this article, we will explore the various perspectives on death and what lies beyond.

Understanding Death

Before we can delve into what lies beyond, we must first understand what death is. Death is defined as the permanent cessation of all biological functions that sustain a living organism. This can occur as a result of illness, injury, or simply old age. Death is a natural process that occurs to all living things, but it is also a process that is often accompanied by fear and uncertainty.

The Physical Process of Death

When a person dies, their body undergoes several physical changes. The heart stops beating, and the body begins to cool and stiffen. This is known as rigor mortis, and it typically sets in within 2-6 hours after death. The body also begins to break down, and this can lead to a release of gases that cause bloating and discoloration.

The Psychological Experience of Death

In addition to the physical changes that occur during and after death, there is also a psychological experience that accompanies it. Many people report feeling a sense of detachment from their physical body, as well as a sense of peace and calm. Others report seeing bright lights or visions of loved ones who have already passed on.

Perspectives on What Lies Beyond

There are many different perspectives on what lies beyond death. Some people believe in an afterlife, while others believe in reincarnation or simply that death is the end of consciousness. Let's explore some of these perspectives in more detail.

One of the most common beliefs about what lies beyond death is the idea of an afterlife. This can take many forms, depending on one's religious or spiritual beliefs. For example, many Christians believe in heaven and hell, where people go after they die depending on their actions during life. Muslims believe in paradise and hellfire, while Hindus believe in reincarnation.

Reincarnation

Reincarnation is the belief that after we die, our consciousness is reborn into a new body. This can be based on karma, meaning that the quality of one's past actions will determine the quality of their next life. Some people believe that we can choose the circumstances of our next life based on our desires and attachments in this life.

End of Consciousness

The idea that death is simply the end of consciousness is a common belief among atheists and materialists. This view holds that the brain is responsible for creating consciousness, and when the brain dies, consciousness ceases to exist. While this view may be comforting to some, others find it unsettling.

Death is a complex and mysterious phenomenon that continues to fascinate us. While we may never fully understand what lies beyond death, it's important to remember that everyone has their own beliefs and perspectives on the matter. Whether you believe in an afterlife, reincarnation, or simply the end of consciousness, it's important to find ways to cope with the loss of a loved one and to find peace with your mortality.

Final Words

In conclusion, these powerful essays on death offer inspiring perspectives and deep insights into the human experience of coping with mortality, grief, and loss. From personal accounts to philosophical reflections, these essays provide a diverse range of perspectives that encourage readers to contemplate their mortality and the meaning of life.

By reading and reflecting on these essays, readers can gain a better understanding of how death shapes our lives and relationships, and how we can learn to accept and cope with this inevitable part of the human experience.

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5 moving, beautiful essays about death and dying

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It is never easy to contemplate the end-of-life, whether its own our experience or that of a loved one.

This has made a recent swath of beautiful essays a surprise. In different publications over the past few weeks,  I've stumbled upon writers who were  contemplating final days. These are, no doubt, hard stories to read. I had to take breaks as I read about Paul Kalanithi's experience facing metastatic lung cancer while parenting a toddler, and was devastated as I followed Liz Lopatto's contemplations on how to give her ailing cat the best death possible. But I also learned so much from reading these essays, too, about what it means to have a good death versus a difficult end from those forced to grapple with the issue. These are four stories that have stood out to me recently, alongside one essay from a few years ago that sticks with me today.

My Own Life | Oliver Sacks

As recently as last month, popular author and neurologist Oliver Sacks was in great health, even swimming a mile every day. Then, everything changed: the 81-year-old was diagnosed with terminal liver cancer. In a beautiful op-ed , published in late February in the New York Times, he describes his state of mind and how he'll face his final moments. What I liked about this essay is how Sacks describes how his world view shifts as he sees his time on earth getting shorter, and how he thinks about the value of his time.

Before I go | Paul Kalanithi

Kalanthi began noticing symptoms — "weight loss, fevers, night sweats, unremitting back pain, cough" — during his sixth year of residency as a neurologist at Stanford. A CT scan revealed metastatic lung cancer. Kalanthi writes about his daughter, Cady and how he "probably won't live long enough for her to have a memory of me." Much of his essay focuses on an interesting discussion of time, how it's become a double-edged sword. Each day, he sees his daughter grow older, a joy. But every day is also one that brings him closer to his likely death from cancer.

As I lay dying | Laurie Becklund

Becklund's essay was published posthumonously after her death on February 8 of this year. One of the unique issues she grapples with is how to discuss her terminal diagnosis with others and the challenge of not becoming defined by a disease. "Who would ever sign another book contract with a dying woman?" she writes. "Or remember Laurie Becklund, valedictorian, Fulbright scholar, former Times staff writer who exposed the Salvadoran death squads and helped The Times win a Pulitzer Prize for coverage of the 1992 L.A. riots? More important, and more honest, who would ever again look at me just as Laurie?"

Everything I know about a good death I learned from my cat | Liz Lopatto

Dorothy Parker was Lopatto's cat, a stray adopted from a local vet. And Dorothy Parker, known mostly as Dottie, died peacefully when she passed away earlier this month. Lopatto's essay is, in part, about what she learned about end-of-life care for humans from her cat. But perhaps more than that, it's also about the limitations of how much her experience caring for a pet can transfer to caring for another person.

Yes, Lopatto's essay is about a cat rather than a human being. No, it does not make it any easier to read. She describes in searing detail about the experience of caring for another being at the end of life. "Dottie used to weigh almost 20 pounds; she now weighs six," Lopatto writes. "My vet is right about Dottie being close to death, that it’s probably a matter of weeks rather than months."

Letting Go | Atul Gawande

"Letting Go" is a beautiful, difficult true story of death. You know from the very first sentence — "Sara Thomas Monopoli was pregnant with her first child when her doctors learned that she was going to die" — that it is going to be tragic. This story has long been one of my favorite pieces of health care journalism because it grapples so starkly with the difficult realities of end-of-life care.

In the story, Monopoli is diagnosed with stage four lung cancer, a surprise for a non-smoking young woman. It's a devastating death sentence: doctors know that lung cancer that advanced is terminal. Gawande knew this too — Monpoli was his patient. But actually discussing this fact with a young patient with a newborn baby seemed impossible.

"Having any sort of discussion where you begin to say, 'look you probably only have a few months to live. How do we make the best of that time without giving up on the options that you have?' That was a conversation I wasn't ready to have," Gawande recounts of the case in a new Frontline documentary .

What's tragic about Monopoli's case was, of course, her death at an early age, in her 30s. But the tragedy that Gawande hones in on — the type of tragedy we talk about much less — is how terribly Monopoli's last days played out.

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Reflections on Death in Philosophical/Existential Context

• Symposium: Reflections Before, During, and Beyond COVID-19
• Published: 27 July 2020
• Volume 57 , pages 402–409, ( 2020 )

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• Nikos Kokosalakis 1  

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Is death larger than life and does it annihilate life altogether? This is the basic question discussed in this essay, within a philosophical/existential context. The central argument is that the concept of death is problematic and, following Levinas, the author holds that death cannot lead to nothingness. This accords with the teaching of all religious traditions, which hold that there is life beyond death, and Plato’s and Aristotle’s theories about the immortality of the soul. In modernity, since the Enlightenment, God and religion have been placed in the margin or rejected in rational discourse. Consequently, the anthropocentric promethean view of man has been stressed and the reality of the limits placed on humans by death deemphasised or ignored. Yet, death remains at the centre of nature and human life, and its reality and threat become evident in the spread of a single virus. So, death always remains a mystery, relating to life and morality.

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Death and the modern imagination.

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Avoid common mistakes on your manuscript.

What a piece of work is a man! how noble in reason! how infinite in faculty! In form and moving, how express and admirable! In action, how like an angel! in apprehension, how like a god! the beauty of the world! the paragon of animals! And yet, to me, what is this quintessence of dust? William Shakespeare ( 1890 : 132), Hamlet, Act 2, scene 2, 303–312.

In mid-2019, the death of Sophia Kokosalakis, my niece and Goddaughter, at the age of 46, came like a thunderbolt to strike the whole family. She was a world-famous fashion designer who combined, in a unique way, the beauty and superb aesthetics of ancient and classical Greek sculptures and paintings with fashion production of clothes and jewellery. She took the aesthetics and values of ancient and classical Greek civilization out of the museums to the contemporary art of fashion design. A few months earlier she was full of life, beautiful, active, sociable and altruistic, and highly creative. All that was swept away quickly by an aggressive murderous cancer. The funeral ( κηδεία ) – a magnificent ritual event in the church of Panaghia Eleftherotria in Politeia Athens – accorded with the highly significant moving symbolism of the rite of the Orthodox Church. Her parents, her husband with their 7-year-old daughter, the wider family, relatives and friends, and hundreds of people were present, as well as eminent representatives of the arts. The Greek Prime Minister and other dignitaries sent wreaths and messages of condolences, and flowers were sent from around the world. After the burial in the family grave in the cemetery of Chalandri, some gathered for a memorial meal. This was a high profile, emotional final goodbye to a beloved famous person for her last irreversible Journey.

Sophia’s death was circumscribed by social and religious rituals that help to chart a path through the transition from life to death. Yet, the pain and sorrow for Sophia’s family has been very deep. For her parents, especially, it has been indescribable, indeed, unbearable. The existential reality of death is something different. It raises philosophical questions about what death really means in a human existential context. How do humans cope with it? What light do religious explanations of death shed on the existential experience of death and what do philosophical traditions have to say on this matter?

In broad terms religions see human life as larger than death, so that life’s substance meaning and values for each person are not exhausted with biological termination. Life goes on. For most religions and cultures there is some notion of immortality of the soul and there is highly significant ritual and symbolism for the dead, in all cultures, that relates to their memory and offers some notion of life beyond the grave. In Christianity, for example, life beyond death and the eternity and salvation of the soul constitutes the core of its teaching, immediately related to the incarnation, death, and resurrection of Christ. Theologically, Christ’s death and resurrection, declare the defeat of death by the death and the resurrection of the son of God, who was, both, God and perfectly human (theanthropos). This teaching signifies the triumph of life over death, which also means, eschatologically, the salvation and liberation of humankind from evil and the injustice and imperfection of the world. It refers to another dimension beyond the human condition, a paradisiac state beyond the time/space configuration, a state of immortality, eternity and infinity; it points to the sublimation of nature itself. So, according to Christian faith, the death of a human being is a painful boundary of transition, and there is hope that human life is not perishable at death. There is a paradox here that through death one enters real life in union with God. But this is not knowledge. It is faith and must be understood theologically and eschatologically.

While the deeply faithful, may accept and understand death as passage to their union with God, Sophia’s death shows that, for ordinary people, the fear of death and the desperation caused by the permanent absence of a beloved person is hard to bear – even with the help of strong religious faith. For those with lukewarm religious faith or no faith at all, religious discourse and ritual seems irrelevant or even annoying and irrational. However, nobody escapes the reality of death. It is at the heart of nature and the human condition and it is deeply ingrained in the consciousness of adult human beings. Indeed, of all animals it is only humans who know that they will die and according to Heidegger ( 1967 :274) “death is something distinctively impending”. The fear of death, consciously or subconsciously, is instilled in humans early in life and, as the ancients said, when death is near no one wants to die. ( Ην εγγύς έλθει θάνατος ουδείς βούλεται θνήσκειν. [Aesopus Fables]). In Christianity even Christ, the son of God, prayed to his father to remove the bitter cup of death before his crucifixion (Math. 26, 38–39; Luke, 22, 41–42).

The natural sciences say nothing much about the existential content and conditions of human death beyond the biological laws of human existence and human evolution. According to these laws, all forms of life have a beginning a duration and an end. In any case, from a philosophical point of view, it is considered a category mistake, i.e. epistemologically and methodologically wrong, to apply purely naturalistic categories and quantitative experimental methods for the study, explanation and interpretation of human social phenomena, especially cultural phenomena such as the meaning of human death and religion at large. As no enlightenment on such issues emerges from the natural sciences, maybe insights can be teased out from philosophical anthropological thinking.

Philosophical anthropology is concerned with questions of human nature and life and death in deeper intellectual, philosophical, dramaturgical context. Religion and the sacred are inevitably involved in such discourse. For example, the verses from Shakespeare’s Hamlet about the nature of man, at the preamble of this essay, put the matter in a nutshell. What is this being who acts like an angel, apprehends and creates like a god, and yet, it is limited as the quintessence of dust? It is within this discourse that I seek to draw insights concerning human death. I will argue that, although in formal logical/scientific terms, we do not know and cannot know anything about life after/beyond death, there is, and always has been, a legitimate philosophical discourse about being and the dialectic of life/death. We cannot prove or disprove the existence and content of life beyond death in scientific or logical terms any more than we can prove or disprove the existence of God scientifically. Footnote 1

Such discourse inevitably takes place within the framework of transcendence, and transcendence is present within life and beyond death. Indeed, transcendence is at the core of human consciousness as humans are the only beings (species) who have culture that transcends their biological organism. Footnote 2 According to Martin ( 1980 :4) “the main issue is… man’s ability to transcend and transform his situation”. So human death can be described and understood as a cultural fact immediately related to transcendence, and as a limit to human transcendental ability and potential. But it is important, from an epistemological methodological point of view, not to preconceive this fact in reductionist positivistic or closed ideological terms. It is essential that the discourse about death takes place within an open dialectic, not excluding transcendence and God a priori, stressing the value of life, and understanding the limits of the human potential.

The Problem of Meaning in Human Death

Biologically and medically the meaning and reality of human death, as that of all animals, is clear: the cessation of all the functions and faculties of the organs of the body, especially the heart and the brain. This entails, of course, the cessation of consciousness. Yet, this definition tells us nothing about why only the human species, latecomers in the universe, have always worshiped their gods, buried their dead with elaborate ritual, and held various beliefs about immortality. Harari ( 2017 :428–439) claims that, in the not too distant future, sapiens could aim at, and is likely to achieve, immortality and the status of Homo Deus through biotechnology, information science, artificial intelligence and what he calls the data religion . I shall leave aside what I consider farfetched utopian fictional futurology and reflect a little on the problem of meaning of human death and immortality philosophically.

We are not dealing here with the complex question of biological life. This is the purview of the science of biology and biotechnology within the laws of nature. Rather, we are within the framework of human existence, consciousness and transcendence and the question of being and time in a philosophical sense. According to Heidegger ( 1967 :290) “Death, in the widest sense, is a phenomenon of life. Life must be understood as a kind of Being to which there belongs a Being-in-the-world”. He also argues (bid: 291) that: “The existential interpretation of death takes precedence over any biology and ontology of life. But it is also the foundation for any investigation of death which is biographical or historiological, ethnological or psychological”. So, the focus is sharply on the issue of life/death in the specifically human existential context of being/life/death . Human life is an (the) ultimate value, (people everywhere raise their glass to life and good health), and in the midst of it there is death as an ultimate threatening eliminating force. But is death larger than life, and can death eliminate life altogether? That’s the question. Whereas all beings from plants to animals, including man, are born live and die, in the case of human persons this cycle carries with it deep and wide meaning embodied within specific empirical, historical, cultural phenomena. In this context death, like birth and marriage, is a carrier of specific cultural significance and deeper meaning. It has always been accompanied by what anthropologists refer to as rites of passage, (Van Gennep, 1960 [1909]; Turner, 1967; Garces-Foley, 2006 ). These refer to transition events from one state of life to another. All such acts and rites, and religion generally, should be understood analysed and interpreted within the framework of symbolic language. (Kokosalakis, 2001 , 2020 ). In this sense the meaning of death is open and we get a glimpse of it through symbols.

Death, thus, is an existential tragic/dramatic phenomenon, which has preoccupied philosophy and the arts from the beginning and has been always treated as problematic. According to Heidegger ( 1967 : 295), the human being Dasein (being-there) has not explicit or even theoretical knowledge of death, hence the anxiety in the face of it. Also, Dasein has its death, “not in isolation, but as codetermined by its primordial kind of Being” (ibid: 291). He further argues that in the context of being/time/death, death is understood as being-towards-death ( Sein zum Tode ). Levinas Footnote 3 ( 2000 :8), although indebted to Heidegger, disagrees radically with him on this point because it posits being-towards death ( Sein zum Tode) “as equivalent to being in regard to nothingness”. Leaving aside that, phenomenologically the concept of nothingness itself is problematic (Sartre: 3–67), Levinas ( 2000 :8) asks: “is that which opens with death nothingness or the unknown? Can being at the point of death be reduced to the ontological dilemma of being or nothingness? That is the question that is posed here.” In other words, Levinas considers this issue problematic and wants to keep the question of being/life/death open. Logically and philosophically the concept of nothingness is absolute, definitive and closed whereas the concept of the unknown is open and problematic. In any case both concepts are ultimately based on belief, but nothingness implies knowledge which we cannot have in the context of death.

Levinas (ibid: 8–9) argues that any knowledge we have of death comes to us “second hand” and that “It is in relation with the other that we think of death in its negativity” (emphasis mine). Indeed, the ultimate objective of hate is the death of the other , the annihilation of the hated person. Also death “[is] a departure: it is a decease [deces]”. It is a permanent separation of them from us which is felt and experienced foremost and deeply for the departure of the beloved. This is because death is “A departure towards the unknown, a departure without return, a departure with no forward address”. Thus, the emotion and the sorrow associated with it and the pain and sadness caused to those remaining. Deep-down, existentially and philosophically, death is a mystery. It involves “an ambiguity that perhaps indicates another dimension of meaning than that in which death is thought within the alternative to be/not- to- be. The ambiguity: an enigma” (ibid: 14). Although, as Heidegger ( 1967 :298–311) argues, death is the only absolute certainty we have and it is the origin of certitude itself, I agree with Levinas (ibid: 10–27) that this certitude cannot be forthcoming from the experience of our own death alone, which is impossible anyway. Death entails the cessation of the consciousness of the subject and without consciousness there is no experience. We experience the process of our dying but not our own death itself. So, our experience of death is primarily that of the death of others. It is our observation of the cessation of the movement, of the life of the other .

Furthermore, Levinas (Ibid: 10–13) argues that “it is not certain that death has the meaning of annihilation” because if death is understood as annihilation in time, “Here, we are looking for other dimension of meaning, both for the meaning of time Footnote 4 and for the meaning of death”. Footnote 5 So death is a phenomenon with dimensions of meaning beyond the historical space/time configuration. Levinas dealt with such dimensions extensively not only in his God, Death and Time (2000) but also in his: Totality and Infinity (1969); Otherwise than Being, or Beyond Essence (1991); and, Of God Who comes to mind (1998). So, existentially/phenomenologically such dimensions inevitably involve the concept of transcendence, the divine, and some kind of faith. Indeed, the question of human death has always involved the question of the soul. Humans have been generally understood to be composite beings of body/soul or spirit and the latter has also been associated with transcendence and the divine. In general the body has been understood and experienced as perishable with death, whereas the soul/spirit has been understood (believed) to be indestructible. Thus beyond or surviving after/beyond death. Certainly this has been the assumption and general belief of major religions and cultures, Footnote 6 and philosophy itself, until modernity and up to the eighteenth century.

Ancient and classical Greek philosophy preoccupied itself with the question of the soul. Footnote 7 Homer, both in the Iliad and the Odyssey, has several reference on the soul in hades (the underworld) and Pythagoras of Samos (580–496 b.c.) dealt with immortality and metempsychosis (reincarnation). Footnote 8 In all the tragedies by Sophocles (496–406 b,c,), Aeschylus (523–456 b. c.), and Euripides (480–406 b.c.), death is a central theme but it was Plato Footnote 9 (428?-347 b.c.) and Aristotle Footnote 10 (384–322 b.c.) – widely acknowledged as the greatest philosophers of all times – who wrote specific treatises on the soul. Let us look at their positions very briefly.

Plato on the Soul

Plato was deeply concerned with the nature of the soul and the problem of immortality because such questions were foundational to his theory of the forms (ideas), his understanding of ethics, and his philosophy at large. So, apart from the dialogue Phaedo , in which the soul and its immortality is the central subject, he also referred to it extensively in the Republic , the Symposium and the Apology as well in the dialogues: Timaeus , Gorgias, Phaedrus, Crito, Euthyfron and Laches .

The dialogue Phaedo Footnote 11 is a discussion on the soul and immortality between Socrates (470–399 b.c.) and his interlocutors Cebes and Simias. They were Pythagorians from Thebes, who went to see Socrates in prison just before he was about to be given the hemlock (the liquid poison: means by which the death penalty was carried out at the time in Athens). Phaedo, his disciple, who was also present, is the narrator. The visitors found Socrates very serene and in pleasant mood and wondered how he did not seem to be afraid of death just before his execution. Upon this Socrates replies that it would be unreasonable to be afraid of death since he was about to join company with the Gods (of which he was certain) and, perhaps, with good and beloved departed persons. In any case, he argued, the true philosopher cannot be afraid of death as his whole life, indeed, is a practice and a preparation for it. So for this, and other philosophical reasons, death for Socrates is not to be feared. ( Phaedo; 64a–68b).

Socrates defines death as the separation of the soul from the body (64c), which he describes as prison of the former while joined in life. The body, which is material and prone to earthly materialistic pleasures, is an obstacle for the soul to pursue and acquire true knowledge, virtue, moderation and higher spiritual achievements generally (64d–66e). So, for the true philosopher, whose raison-d’être is to pursue knowledge truth and virtue, the liberation of the soul from bodily things, and death itself when it comes, is welcome because life, for him, was a training for death anyway. For these reasons, Socrates says is “glad to go to hades ” (the underworld) (68b).

Following various questions of Cebes and Simias about the soul, and its surviving death, Socrates proceeds to provide some logical philosophical arguments for its immortality. The main ones only can be mentioned here. In the so called cyclical argument, Socrates holds that the immortality of the soul follows logically from the relation of opposites (binaries) and comparatives: Big, small; good, bad; just, unjust; beautiful, ugly; good, better; bad; worse, etc. As these imply each other so life/death/life are mutually inter-connected, (70e–71d). The second main argument is that of recollection. Socrates holds that learning, in general, is recollection of things and ideas by the soul which always existed and the soul itself pre-existed before it took the human shape. (73a–77a). Socrates also advises Cebes and Simias to look into themselves, into their own psych e and their own consciousness in order to understand what makes them alive and makes them speak and move, and that is proof for the immortality of the soul (78ab). These arguments are disputed and are considered inadequate and anachronistic by many philosophers today (Steadman, 2015 ; Shagulta and Hammad, 2018 ; and others) but the importance of Phaedo lies in the theory of ideas and values and the concept of ethics imbedded in it.

Plato’s theory of forms (ideas) is the basis of philosophical idealism to the present day and also poses the question of the human autonomy and free will. Phaedo attracts the attention of modern and contemporary philosophers from Kant (1724–1804) and Hegel (1770–1831) onwards, because it poses the existential problems of life, death, the soul, consciousness, movement and causality as well as morality, which have preoccupied philosophy and the human sciences diachronically. In this dialogue a central issue is the philosophy of ethics and values at large as related to the problem of death. Aristotle, who was critical of Plato’s idealism, also uses the concept of forms and poses the question of the soul as a substantive first principle of life and movement although he does not deal with death and immortality as Plato does.

Aristotle on the Soul

Aristotle’s conception of the soul is close to contemporary biology and psychology because his whole philosophy is near to modern science. Unlike many scholars, however, who tend to be reductionist, limiting the soul to naturalistic/positivistic explanations, (as Isherwood, 2016 , for instance, does, unlike Charlier, 2018 , who finds relevance in religious and metaphysical connections), Aristotle’s treatment of it, as an essential irreducible principle of life, leaves room for its metaphysical substance and character. So his treatise on the soul , (known now to scholars as De Anima, Shields, 2016 ), is closely related to both his physics and his metaphysics.

Aristotle sees all living beings (plants, animals, humans) as composite and indivisible of body, soul or form (Charlton, 1980 ). The body is material and the soul is immaterial but none can be expressed, comprehended or perceived apart from matter ( ύλη ). Shields ( 2016 ) has described this understanding and use of the concepts of matter and form in Aristotle’s philosophy as hylomorphism [ hyle and morphe, (matter and form)]. The soul ( psyche ) is a principle, arche (αρχή) associated with cause (αιτία) and motion ( kinesis ) but it is inseparable from matter. In plants its basic function and characteristic is nutrition. In animals, in addition to nutrition it has the function and characteristic of sensing. In humans apart from nutrition and sensing, which they share with all animals, in addition it has the unique faculty of noesis and logos. ( De Anima ch. 2). Following this, Heidegger ( 1967 :47) sees humans as: “Dasein, man’s Being is ‘defined’ as the ζωον λόγον έχον – as that living thing whose Being is essentially determined by the potentiality for discourse”. (So, only human beings talk, other beings do not and cannot).

In Chapter Five, Aristotle concentrates on this unique property of the human soul, the logos or nous, known in English as mind . The nous (mind) is both: passive and active. The former, the passive mind, although necessary for noesis and knowledge, is perishable and mortal (φθαρτός). The latter, the poetic mind is higher, it is a principle of causality and creativity, it is energy, aitia . So this, the poetic the creative mind is higher. It is the most important property of the soul and it is immaterial, immortal and eternal. Here Aristotle considers the poetic mind as separate from organic life, as substance entering the human body from outside, as it were. Noetic mind is the divine property in humans and expresses itself in their pursuit to imitate the prime mover, God that is.

So, Aristotle arrives here at the problem of immortality of the soul by another root than Plato but, unlike him, he does not elaborate on the metaphysics of this question beyond the properties of the poetic mind and he focuses on life in the world. King ( 2001 :214) argues that Aristotle is not so much concerned to establish the immortality of the human individual as that of the human species as an eidos. Here, however, I would like to stress that we should not confuse Aristotle’s understanding with contemporary biological theories about the dominance and survival of the human species. But whatever the case may be, both Aristotle’s and Plato’s treatises on the soul continue to be inspiring sources of debate by philosophers and others on these issues to the present day.

Death in Modernity

By modernity here is meant the general changes which occurred in western society and culture with the growth of science and technology and the economy, especially after the Enlightenment, and the French and the Industrial Revolutions, which have their cultural roots in the Renaissance, the Reformation and Protestantism.

It is banal to say that life beyond death does not preoccupy people in modernity as it did before and that, perhaps, now most people do not believe in the immortality of the soul. In what Charles Taylor ( 2007 ) has extensively described as A SECULAR AGE he frames the question of change in religious beliefs in the west as follows: “why was it virtually impossible not to believe in God in, say, 1500 in our western society, while in 2000 many of us find this not only easy, but even inescapable?” (p. 25). The answer to this question is loaded with controversy and is given variously by different scholars. Footnote 13 Taylor (ibid: 65–75, 720–726) shows how and why beliefs have changed radically in modernity. Metaphysical transcendent beliefs on life and death have shrunk into this-worldly secular conceptions in what he calls, “the immanent frame”. As a consequence, transcendence and the sacred were exiled from the world or reduced to “closed world structures”. Footnote 14 In this context many scholars spoke of “the death of God” (ibid: 564–575).

In criticizing postmodern relativism, which brings various vague conceptions of God and transcendence back in play, Gellner ( 1992 :80–83) praises what he calls Enlightenment Rationalist fundamentalism, which “at one fell swoop eliminates the sacred from the world”. Although he acknowledges that Kant, the deepest thinker of the Enlightenment, left morality reason and knowledge outside the purview of the laws of nature, thus leaving the question of transcendence open, he still claims that Enlightenment rationalism is the only positive scientific way to study religious phenomena and death rituals. This position seems to be epistemologically flawed, because it pre-empts what concerns us here, namely, the assumptions of modernity for the nature of man and its implications for the meaning and reality of death.

In rejecting religion and traditional conceptions of death, Enlightenment rationalism put forward an overoptimistic, promethean view of man. What Vereker ( 1967 ) described as the “God of Reason” was the foundation of eighteenth century optimism. The idea was that enlightened rationalism, based on the benevolent orderly laws of nature, would bring about the redeemed society. Enlightened, rational leaders and the gradual disappearance of traditional religious beliefs, obscurantism and superstitions, which were sustained by the ancient regime, would eventually transform society and would abolish all human evil and social and political injustice. Science was supportive of this view because it showed that natural and social phenomena, traditionally attributed to divine agencies and metaphysical forces, have a clear natural causation. These ideas, developed by European philosophers (Voltaire 1694–1778; Rousseau, 1712–1778; Kant, 1724–1804; Hume, 1711–1776; and many others), were foundational to social and political reform, and the basis of the French Revolution (1789–1799). However, the underlying optimism of such philosophical ideas about the benevolence of nature appeared incompatible with natural phenomena such as the great earthquake in Lisbon in 1755, which flattened the city and killed over 100,000 people. Enlightenment rationalism overemphasised a promethean, anthropocentric view of man without God, and ignored the limits of man and the moral and existential significance of death.

In his critique of capitalism, in the nineteenth century, Marx (1818–1883), promoted further the promethean view of man by elevating him as the author of his destiny and banishing God and religion as “the opium of the people”. In his O rigin of the Species (1859), Charles Darwin also showed man’s biological connections with primates, thereby challenging biblical texts about the specific divine origin of the human species. He confirmed human dominance in nature. Important figures in literature, however, such as Dostoevsky (1821–1881) and Tolstoy (1828–1910), pointed out and criticised the conceit and arrogance of an inflated humanism without God, promoted by the promethean man of modernity.

By the end of the twentieth century the triumph of science, biotechnology, information technology, and international capitalist monetary economics, all of them consequences of modernity, had turned the planet into a global village with improved living standards for the majority. Medical science also has doubled average life expectancy from what it was in nineteenth century and information technology has made, almost every adult, owner of a mobile smart phone. Moreover, visiting the moon has inflated man’s sense of mastery over nature, and all these achievements, although embodying Taylor’s ( 1992 ) malaise of modernity at the expense of the environment, have strengthen the promethean view and, somehow, ignored human limits. As a consequence, the reality of death was treated as a kind of taboo, tucked under the carpet.

This seems a paradox because, apart from the normal death of individuals, massive collective deaths, caused by nature and by hate and barbarity from man to man, were present in the twentieth century more than any other in history. The pandemic of Spanish flue 1917–1919 killed 39 million of the world’s population according to estimates by Baro et al. (2020). In the First World War deaths, military and civilians combined, were estimated at 20.5 million (Wikipedia). In the Second World War an estimated total of 70–85 million people perished, (Wikipedia). This did not include estimates of more than seven million people who died in the gulags of Siberia and elsewhere under Stalin. But Auschwitz is indicative of the unlimited limits, which human barbarity and cruelty of man to man, can reach. Bauman ( 1989 :x), an eminent sociologist, saw the Holocaust as a moral horror related to modernity and wrote: “ The Holocaust was born and executed in modern rational society, at the high stage of our civilization and at the peak of human cultural achievement, and for this reason it is a problem of that society, civilization and culture. ”

Questions associated with the mass death are now magnified by the spread of the coronavirus (Covid-19). This has caused global panic and created unpredictability at all levels of society and culture. This sudden global threat of death makes it timely to re-examine our values, our beliefs (secular or religious), and the meaning of life. Max Weber (1948: 182), who died a hundred years ago in the pandemic of great influenza, was sceptical and pessimistic about modernity, and argued that it was leading to a cage with “ specialists without spirit, sensualists without heart; this nullity imagines that it had attained a level of civilization never before achieved. ”

So, what does this examination of philosophical anthropology illuminate in terms of questions of human nature and life and death in deeper intellectual, philosophical, dramaturgical context? Now, we are well into the twenty-first century, and with the revolution in information science, the internet, biotechnology and data religion , the promethean view of man seems to have reached new heights. Yet, massive death, by a single virus this time, threatens again humanity; are there any lessons to be learned? Will this threat, apart from the negativity of death, bring back the wisdom, which T. S. Elliot said we have lost in modern times? Will it show us our limits? Will it reduce our conceit and arrogance? Will it make us more humble, moderate, prudent, and more humane for this and future generations, and for the sake of life in this planet at large? These are the questions arising now amongst many circles, and it is likely that old religious and philosophical ideas about virtuous life and the hope of immortality (eschatologically) may revive again as we are well within late modernity (I do not like the term postmodernity, which has been widely used in sociology since the 1980s).

The central argument of this essay has been that death has always been and remains at the centre of life. Philosophically and existentially the meaning of death is problematic, and the natural sciences cannot produce knowledge on this problem. Religious traditions always beheld the immortality of the soul and so argued great philosophers like Plato and Aristotle. Modernity, since the Enlightenment, rejected such views as anachronistic and advanced an anthropocentric promethean, view of man, at the expense of the sacred and transcendence at large. Instead, within what Taylor (1967: 537–193) has described as the immanent frame, it developed “closed world structures,” which are at the expense of human nature and human freedom. One consequence of this has been massive death during the twentieth century.

Following Levinas ( 2000 ), I argued that death should not be understood to lead to nothingness because nothingness means certitude and positive knowledge, which we cannot have existentially in the case of death. In this sense the reality of death should not be understood to lead to annihilation of life and remains a mystery. Moreover, the presence and the reality of death as a limit and a boundary should serve as educative lesson for both the autonomy and creativity of man and against an overinflated promethean view of her/his nature.

David Martin ( 1980 :16) puts the matter about human and divine autonomy as follows: “Indeed, it is all too easy to phrase the problem so that the autonomy of God and the autonomy of man are rival claimants for what science leaves over”. This concurs with his, ( 1978 :12), understanding of religion, (which I share), as “acceptance of a level of reality beyond the observable world known to science, to which we ascribe meanings and purposes completing and transcending those of the purely human realm”.

We do not know how and when human beings acquired this capacity during the evolutionary process of the species. It characterises however a radical shift from nature to culture as the latter is defined by Clifford Geertz (1973:68): “an ordered system of meanings and symbols …in terms of which individuals define their world, express their feelings and make their judgements”.

For a comprehensive extensive and impressive account and discussion of Levinas’ philosophy and work, and relevant bibliography, see Bergo ( 2019 ).

Perhaps it is worth mentioning here that the meaning of the concept of time, as it was in Cartesian Philosophy and Newtonian physics, has changed radically with Einstein’s theories of relativity and contemporary quantum physics (Heisenberg 1959 ). Heisenberg’s uncertainty principle (Hilgervood and Uffink, 2016 ) is very relevant to non- deterministic conceptions of time/space and scientific and philosophical discourse generally.

Various religions articulate the structure of these meanings in different cultural contexts symbolically and all of them involve the divine and an eschatological metaphysical dimension beyond history, beyond our experience of time and space.

Ancient Egyptian culture is well known for its preoccupation with life after death, the immortality of the soul and the elaborate ritual involved in the mummification of the Pharaohs. See: anen.wikipedia.org/wiki/Ancient_ Egyptian_ funerary_ practices). Also the findings of archaeological excavations of tombs of kings in all ancient cultures constitute invaluable sources of knowledge not only about the meaning of death and the beliefs and rituals associated with it in these cultures but also of life and religion and politics and society at large.

For an extensive account of general theories of the soul in Greek antiquity see: Lorenz ( 2009 ).

For a good account on Pythagoras’ views on the transmigration of the souls see: Huffman ( 2018 ).

For a recent good account on the diachronic importance of Plato’s philosophy see: Kraut ( 2017 ).

For a very extensive analytical account and discussion of Aristotle’s philosophy and work with recent bibliography see: Shields ( 2016 ).

For an overview of Phaedo in English with commentary and the original Greek text see: Steadman ( 2015 ).

See, for instance, Wilson ( 1969 ) and Martin ( 1978 ) for radically different analyses and interpretations of secularization.

Marxism is a good example. God, the sacred and tradition generally are rejected but the proletariat and the Party acquire a sacred significance. The notion of salvation is enclosed as potentiality within history in a closed system of the class struggle. This, however, has direct political consequences because, along with the sacred, democracy is exiled and turned into a totalitarian system. The same is true, of course, at the other end of the spectrum with fascism.

Further Reading

Baro, R. Ursua, J, Weng, J. 2020. Coronovirus meets the great influenza pandemic. https://voxeu.otg/article/coronovirus-meets-great-influenza-pandemic .

Bauman, Z. 1989. Modernity and the Holocaust . Cambridge: Polity Press

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Charlton, W, 1980, Aristotle’s definition of the soul. Phonesis, vol. 25, no. 2, pp. 170–186.

Garsey-Foley, K. 2006. Death and Religion in a Changing World . MC Sharpe.

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Hilgervoord, J, and Uffing, J. 2016. The Uncertainty Principle. Stanford Encyclopaedia of Philosophy (Winter 2018 edition) Edward Zalta (ed.) https://plato.stanford.edu/archives/win2016/entries/qt-uncertainty

Huffman, C. 2018. Pythagoras. Stanford Encyclopedia of Philosophy (winter 2018 edition) Edward Zalta (ed.). https://plato.stanford.edu/entries/pythagoras/ .

Isherwood, D. 2016. Science at last explains our soul: exploring the human condition with clues from science. https://www.zmescience.com/science/science-explains-our-soul/ .

King, R. 2001. Aristotle on Life and Death. London: Duckworth.

Kokosalakis, N. 2001. Symbolism (religious)) and Icon. International Encyclopedia of Social and Behavioural Science . Amsterdam: Elsevier.

Kokosalakis, N. 2020. Symbolism and Power in David Martin’s Sociology of Religion. Society. vol. 57, pp. 173–179. https://doi.org/10.1007/s12115-020-00462-x .

Kraut, R. 2017. Plato. The Stanford Encyclopaedia of Philosophy (Fall 2017 edition) Edward N. Zaltman (ed.) https://plato.stanford.edu/archives/fall2017/entries/plato/ .

Levinas, E. 1969. Totality and Infinity: An Essay on Exteriority . (Trans. A. Lingis). Pittsburgh: Duquesne University Press.

Levinas, E, 1991 . Otherwise than Being or Beyond Essence . (trans. A. Lingis). Dordrecht: Kluwer Academic.

Levinas, E. 1998. Of God Who Comes to Mind . (trans, Betina Bergo). Stanford CA: Stanford University Press.

Levinas, E. 2000. God, Death and Time . (tr. Betina Bergo) Stanford Calif: Stanford University Press.

Lorenz, H. 2009. Ancient Theories of the Soul. The Stanford Encyclopaedia of Philosophy . (Summer 2009 edition), Edward N. Zalta (ed.) https://plato.stanford.edu/archives/sum2009/entries/ancient-soul/ . Accessed 22 Apr 2009.

Martin, D. 1978. A General Theory of Secularization . Oxford: Basil Blackwell.

Martin, D. 1980. The Breaking of the Image. Oxford: Basil Blackwell

Sartre, Jean-Paul. 1969. Being and Nothingness: An Essay on Phenomenological Ontology. London: Methuen.

Shagufta, B. and M. Hamad. 2018. Concept of immortality in Platos’s Phaedo. Al-Hikmat , Vol. 36, pp. 1–12.

Shakespeare, W. 1890, Charles Knight (ed.) The Works of William Shakespeare. London: Routledge. Vol V, p. 132.

Shields, C. 2015. De Anima. (tr. with an introduction and commentary). Oxford: Oxford University Press.

Shields, C. 2016. Aristotle. The Stanford Encyclopaedia of Philosophy (winter 2016 edition) Edward N. Zalta (ed.). https://plato.stanford.edu/entries/aristotle/ . Accessed 29 Jul 2015.

Steadman, G. 2015. Plato’s Phaedo , 1 edition. https://geoffreysteadman.files.wordpress.com.....PDF. Accessed 15 Jun 2015.

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Walking with Death: A Reflection on death, dying and grief

by marikare | May 24, 2018 | body wisdom , death , family , grief , Ritual , Soul wisdom , traditions | 0 comments

“Sorrow is part of the earth’s great cycles, flowing into the night like co0l air sinking down a river course. To feel sorry is to float on the pulse of the heart, the surge from living to dying, from coming to being to ceasing to exist. Maybe this is why the earth has the power over time to wash sorrow into a deeper pool, cold and shadowed. And maybe this is why, even though sorrow never disappears, it can make a deeper connection to the currents of life and so connect somehow, to sources of wonder and solace.” -kathleen Dean Moore

The day my father died, I clearly remember wondering if I truly wanted to be at his bedside when he finally passed on. That evening I had sat on the phone with my partner during a break from the smells and sounds of the hospital and had expressed this confusion in my mind, was it the right thing to do, would it be better if I slept and took care of myself, would I regret it if I wan’t there? I decided to go. After showering and recentering myself with prayers I walked back to the hospital just as the sun was setting. As I entered into the outer room to dress in a gown and gloves my father’s girlfriend called out to me, I arrived just in time. I hurried in forgoing the protective gear and we sat holding each of his hands, wishing him a safe passage as his breathes became more and more spaced. With each one we thought it was his last but it took time and when he finally went I was ever so grateful that I was there. Death is something none of us will get out of, we will see those we love die and eventually it will be our turn. From this experience I have learned that to be fully present and engaged can be the greatest gift we give our loved ones, in their deaths, our deaths and each day of our lives. In this reflection I hope to offer a glimpse of the beauty, grief, love and loss that accompanies death and how vital it is for us as a society to want a good death for those we love and ourselves. A revolution in death is coming as we remember our place in the nature of things and we all need to be apart of it.

On reflecting upon this experience there are so many emotions and thoughts that bubble up to the surface, gratitude for being there for all of it, fear when I sat alone with him as his breathing changed and I wondered if this was it, aggravation at my family and how they kept trying to talk to him or feed him despite the obvious shutting down of his systems, anger at how the system had dragged him around for so long and how is doctors were unable of being genuine or candid enough to speak about the realities of his situation, grief as the little girl inside who had lost her father many year before had only just recently finally found him again, beauty in the love all around and ease in the never-ending cycles of life and death. Despite all of this I was most amazed at how I just knew what to do, when I sat present to all of this it came naturally to me, sing this song, hold space, pray, call in the guides and angels. My training as a birth doula and a shamanic practitioner came to the fore and I was able to weave together my own presence with the skills and tools of these trades. There is nothing I regret in my experience or actions in those two days, but there are two things I wish I had done after he passed; the first to have spent more time with my family and the second to have taken more time off work and school to fully reflect and convalesce from this momentous experience. I recognize I lost my presence when fatigue, grief and daily life came back into the fold and the weight of responsibility began to be felt again. I understand I can not always be in complete presence and by doing my work and utilizing my tools I can achieve more and more presence in my own life, ready to face all the beauty, loss, grief and joy it sends my way. This is what my father’s death taught me.

As a practitioner I wish to bring these rich gifts forward to my clients. In reading about death, grief and dying, I have learned several things that help frame my experience and give tools to share with my clients, friends and family. The first tool comes from Joan Halifax (2011) who so beautifully shares ‘Any attachment to outcome destroys our ability to be fully present and compassionate.’ Everyone has a different concept of death and dying and to honour that as practitioners we must learn from our clients what their journey looks like to them and how they wish to proceed, not holding opinions, judgements or attachments to their outcomes. This was one of the hardest parts of watching my fathers journey through diagnosis and treatment. I did not want to see him die and I disagreed with his choices in medical care, especially his out right trust for his doctors. But I quickly learned it just caused conflict to hold these attachments.

For my third lesson I find Frank Ostaseski’s (2017) third lesson on what the dying teach the living to aptly portray my experience, ‘Bring your whole self to the experience- When we bring our whole self we can work with compassion and not judgement.’ This bringing of one’s whole self, a calling to be completely present is what I learned most in my father’s death, the gifts and healing that this suffering brought to me have out weighed all others to date and I would not have so fully experienced them if I didn’t bring my whole self to his death. Choosing to walk this path with him after having reconnected with him in the last few years created a great mending in myself and my feelings of grief of losing my father as a young girl. Though I could not prevent his leaving this time I was able to be fully present during his passage.

The fourth Teaching comes from Stephen Jenkinson (2012) in his talk for The Compassion Choices Conference, He states that ‘Death is not the end of health, but an enhancement of health and your ability to be a deeply present human being.’ I feel this is key to shifting our perspectives on death and dying, framing it currently as a lost battle or not being healthy anymore makes us feel like we have lost, but death is part of the process and if we can embrace it as such we can return to the harmony that it brings to the planet and the enrichment it adds to our lives.

As far as deaths go I believe my father had a good one. It may have been earlier than expected and his illness may have caused him much pain and worry, but ultimately when he knew there was no more hope and decided it was time he was supported in that. Death played the central role, as Stephen Jenkinson (2012) suggests it should and we his family were at his side. We were given the space to support him as we saw fit and each one of the nurses and doctors kept their distance except to aid in cleaning up or giving him more morphine to ease his pain and confusion. In coming together we knew we could do this, as he knew he could and I can not imagine a better way to go. Many cultures speak of death as crossing a river from the village of the living to the village of the ancestors, the living’s grief and love met with the joy and welcome of the ancestors help get the dead safely across, Sarah Kerr (2017). In my father’s case I know he was held the whole way and when it is my time to go he will be there to welcome me. Until that day I will continue to cultivate presence in the hardest of situations life brings and work on bringing a good death to all I know. May the future hold a good death for us all.

References Halifax, J. (2011) Joan Halifax: Compassion and the true meaning of Empathy. Available from: https://www.youtube.com/watch?v=dQijrruP9c4&t=17s

Jenkinson, S. (2012) The Skill of Brokenheartedness: Euthanasia, Palliative Care and Power – Stephen Jenkinson. Available from: https://www.youtube.com/watch?v=6dbmXWLCaRg&t=55s

Kerr, S. (2017) An introduction to Death Midwifery with Sarah Kerr, PhD. James Bay United Church. 13/07.

Ostaseski, F. (2017) Frank Ostaseski: What the Dying teach the living. Available from: http://longnow.org/seminars/02017/apr/10/what-dying-teach-living/

Weller, F. (2015) The Wild Edge of Sorrow: Rituals of Renewal and the Sacred Work of Grief. Berkeley, California. North Atlantic Books. pp.9.

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8 Popular Essays About Death, Grief & the Afterlife

Updated 05/4/2022

Published 07/19/2021

Joe Oliveto, BA in English

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Death is a strange topic for many reasons, one of which is the simple fact that different people can have vastly different opinions about discussing it.

Jump ahead to these sections: 

Essays or articles about the death of a loved one, essays or articles about dealing with grief, essays or articles about the afterlife or near-death experiences.

Some fear death so greatly they don’t want to talk about it at all. However, because death is a universal human experience, there are also those who believe firmly in addressing it directly. This may be more common now than ever before due to the rise of the death positive movement and mindset.

You might believe there’s something to be gained from talking and learning about death. If so, reading essays about death, grief, and even near-death experiences can potentially help you begin addressing your own death anxiety. This list of essays and articles is a good place to start. The essays here cover losing a loved one, dealing with grief, near-death experiences, and even what someone goes through when they know they’re dying.

Losing a close loved one is never an easy experience. However, these essays on the topic can help someone find some meaning or peace in their grief.

1. ‘I’m Sorry I Didn’t Respond to Your Email, My Husband Coughed to Death Two Years Ago’ by Rachel Ward

Rachel Ward’s essay about coping with the death of her husband isn’t like many essays about death. It’s very informal, packed with sarcastic humor, and uses an FAQ format. However, it earns a spot on this list due to the powerful way it describes the process of slowly finding joy in life again after losing a close loved one.

Ward’s experience is also interesting because in the years after her husband’s death, many new people came into her life unaware that she was a widow. Thus, she often had to tell these new people a story that’s painful but unavoidable. This is a common aspect of losing a loved one that not many discussions address.

2. ‘Everything I know about a good death I learned from my cat’ by Elizabeth Lopatto

Not all great essays about death need to be about human deaths! In this essay, author Elizabeth Lopatto explains how watching her beloved cat slowly die of leukemia and coordinating with her vet throughout the process helped her better understand what a “good death” looks like.

For instance, she explains how her vet provided a degree of treatment but never gave her false hope (for instance, by claiming her cat was going to beat her illness). They also worked together to make sure her cat was as comfortable as possible during the last stages of her life instead of prolonging her suffering with unnecessary treatments.

Lopatto compares this to the experiences of many people near death. Sometimes they struggle with knowing how to accept death because well-meaning doctors have given them the impression that more treatments may prolong or even save their lives, when the likelihood of them being effective is slimmer than patients may realize.

Instead, Lopatto argues that it’s important for loved ones and doctors to have honest and open conversations about death when someone’s passing is likely near. This can make it easier to prioritize their final wishes instead of filling their last days with hospital visits, uncomfortable treatments, and limited opportunities to enjoy themselves.

3. ‘The terrorist inside my husband’s brain’ by Susan Schneider Williams

This article, which Susan Schneider Williams wrote after the death of her husband Robin Willians, covers many of the topics that numerous essays about the death of a loved one cover, such as coping with life when you no longer have support from someone who offered so much of it. 

However, it discusses living with someone coping with a difficult illness that you don’t fully understand, as well. The article also explains that the best way to honor loved ones who pass away after a long struggle is to work towards better understanding the illnesses that affected them. 

4. ‘Before I Go’ by Paul Kalanithi

“Before I Go” is a unique essay in that it’s about the death of a loved one, written by the dying loved one. Its author, Paul Kalanithi, writes about how a terminal cancer diagnosis has changed the meaning of time for him.

Kalanithi describes believing he will die when his daughter is so young that she will likely never have any memories of him. As such, each new day brings mixed feelings. On the one hand, each day gives him a new opportunity to see his daughter grow, which brings him joy. On the other hand, he must struggle with knowing that every new day brings him closer to the day when he’ll have to leave her life.

Coping with grief can be immensely challenging. That said, as the stories in these essays illustrate, it is possible to manage grief in a positive and optimistic way.

5. Untitled by Sheryl Sandberg

This piece by Sheryl Sandberg, Facebook’s current CEO, isn’t a traditional essay or article. It’s actually a long Facebook post. However, many find it’s one of the best essays about death and grief anyone has published in recent years.

She posted it on the last day of sheloshim for her husband, a period of 30 days involving intense mourning in Judaism. In the post, Sandberg describes in very honest terms how much she learned from those 30 days of mourning, admitting that she sometimes still experiences hopelessness, but has resolved to move forward in life productively and with dignity.

She explains how she wanted her life to be “Option A,” the one she had planned with her husband. However, because that’s no longer an option, she’s decided the best way to honor her husband’s memory is to do her absolute best with “Option B.”

This metaphor actually became the title of her next book. Option B , which Sandberg co-authored with Adam Grant, a psychologist at the Wharton School of the University of Pennsylvania, is already one of the most beloved books about death , grief, and being resilient in the face of major life changes. It may strongly appeal to anyone who also appreciates essays about death as well.

6. ‘My Own Life’ by Oliver Sacks

Grief doesn’t merely involve grieving those we’ve lost. It can take the form of the grief someone feels when they know they’re going to die.

Renowned physician and author Oliver Sacks learned he had terminal cancer in 2015. In this essay, he openly admits that he fears his death. However, he also describes how knowing he is going to die soon provides a sense of clarity about what matters most. Instead of wallowing in his grief and fear, he writes about planning to make the very most of the limited time he still has.

Belief in (or at least hope for) an afterlife has been common throughout humanity for decades. Additionally, some people who have been clinically dead report actually having gone to the afterlife and experiencing it themselves.

Whether you want the comfort that comes from learning that the afterlife may indeed exist, or you simply find the topic of near-death experiences interesting, these are a couple of short articles worth checking out.

7. ‘My Experience in a Coma’ by Eben Alexander

“My Experience in a Coma” is a shortened version of the narrative Dr. Eben Alexander shared in his book, Proof of Heaven . Alexander’s near-death experience is unique, as he’s a medical doctor who believes that his experience is (as the name of his book suggests) proof that an afterlife exists. He explains how at the time he had this experience, he was clinically braindead, and therefore should not have been able to consciously experience anything.

Alexander describes the afterlife in much the same way many others who’ve had near-death experiences describe it. He describes starting out in an “unresponsive realm” before a spinning white light that brought with it a musical melody transported him to a valley of abundant plant life, crystal pools, and angelic choirs. He states he continued to move from one realm to another, each realm higher than the last, before reaching the realm where the infinite love of God (which he says is not the “god” of any particular religion) overwhelmed him.

8. “One Man's Tale of Dying—And Then Waking Up” by Paul Perry

The author of this essay recounts what he considers to be one of the strongest near-death experience stories he’s heard out of the many he’s researched and written about over the years. The story involves Dr. Rajiv Parti, who claims his near-death experience changed his views on life dramatically.

Parti was highly materialistic before his near-death experience. During it, he claims to have been given a new perspective, realizing that life is about more than what his wealth can purchase. He returned from the experience with a permanently changed outlook.

This is common among those who claim to have had near-death experiences. Often, these experiences leave them kinder, more understanding, more spiritual, and less materialistic.

This short article is a basic introduction to Parti’s story. He describes it himself in greater detail in the book Dying to Wake Up , which he co-wrote with Paul Perry, the author of the article.

Essays About Death: Discussing a Difficult Topic

It’s completely natural and understandable to have reservations about discussing death. However, because death is unavoidable, talking about it and reading essays and books about death instead of avoiding the topic altogether is something that benefits many people. Sometimes, the only way to cope with something frightening is to address it.

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• Coping With Grief

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Reflections on the Death of a Loved One

• Written by  Super User
• FATHER ANTONINUS WALL, O.P.

Why is the death of a loved one so painful an experience?

2. What makes the bonding between humans so strong?

Humans are not pure spirits such as angels. Humans are embodied spirits. Bodies are essential to being human. We depend upon bodily contact with other humans to come into existence. Each stage of our development as humans is effected through bodily contact with other humans like ourselves. We come into existence through the union in conjugal love of two human bodies – those of our parents. The first nine months of our existence takes place inside the highly specialized environment of another human body – our mother's womb. The milk we draw from her breasts provides the ideal, predigested nourishment that our weak infant body requires. Each stage of development involves interaction with other humans through our bodily senses. It is sensible contact with humans and the physical world around us that mediates our contact with God. This emphasizes the profoundly social nature of a human being. As the poet John Donne reminds us, "No man is an island."

3. Where does love of others fit into our relation to God?

Catholic tradition teaches that love of God and love of neighbor are two aspects of one and the same love. One cannot love God without loving His work. And the more one truly loves God's creation, the more one is, in fact, loving God Himself whether he realizes this or not. The Gospels teach that God is love, and one who abides in love abides in God. (I John 4:16). This applies in a special way to love of our fellow humans. Christ identifies completely with our love for each other and our love for him when it is true love. "When I was hungry, you fed me. When I was thirsty, you gave me to drink.When you showed love to the least of my children, you were giving that love to me. Enter into everlasting life." (cf. Matthew 25:35f.).

4. What role does our love for others play in our journey to God?

Catholic faith teaches that God is pure love and that His love holds us in existence from the first moment we come into being. We cannot escape God's presence. If God were not present to us, we would not exist. It does not follow from this that we experience His presence. One can stand out in the midday sun, saturated with light, but if blind, see nothing. One can sit in a concert hall surrounded by the glorious music of Beethoven, but if deaf, he hears nothing. While God is immediately present on His part to all humans, left to our natural powers we remain blind, deaf and insensitive to his presence. Christ does not come to bring God to us since God is already present. Rather Christ, by awakening in our hearts his love for those near to us, awakens us to the presence of Divine Love holding all things in existence.

5. How does Christ effect this growth of love in our hearts?

In order for humans to love and grow in love they must find in their lives other humans whose lovable qualities awakens love in them. One cannot go off privately into a room and muscle forth intense, stronger acts of love. We grow in love by finding more and more reasons for love in persons around us. These persons become the occasion for Christ to possess our hearts with his love for them. First, he allows us to see them through his eyes which are the eyes of God Himself. As Christ's love grows in our hearts, we experience not only the human love of Christ, but we experience Divine Love. God places that special person in our life – that child, that parent, that spouse, that loved one – in order to awaken in our love for that person the experience of His love. Our conscious experience is that we are the unique source of the love we have for others. Catholic faith agrees that we are the proximate source of that love, but it affirms that God is the ultimate source of our love. What binds us in love for others is our participation in Christ's love and God's love for them. As the love of Christ for these loved ones grows in our hearts, we are actually experiencing a growth in Divine Love. As we fall more deeply in love with our deceased loved ones, we are falling more deeply in love with Christ and with the Father.

6. If our love of God grows through our love of others, why does God stifle that love in us by taking them from us in death?

When Christ invites us to surrender loved ones to him through their death, his intent is not to terminate our relation with them. His goal, rather, is to bring that relation to a new intensity of love. Next to personal death, the death of a loved one is the source of greatest suffering. Our surrender of a loved one to God – our child, spouse, parent, special friend – and our embrace of the pain of temporary physical separation entailed in that death, is the most perfect act of love we can exercise toward God next to the voluntary surrender of our own life. Our model here for this surrender is Mary at the foot of the cross. In our voluntary surrender of the loved one to God we acknowledge the true reality of the beloved as a gift from God. We finally accept the fact that the beloved never belonged to us in the first place. The death of a loved one becomes the occasion for an act of love on our part of the greatest perfection. In our surrender we find ourselves closer to God and closer to our beloved than ever before.

7. How can our love for another be further purified and intensified?

God creates the occasion for a substantive growth in our love for another by inviting us to give that loved one back to Him in death. If one wishes to witness love in its most intense, unselfish and purest form, attend a funeral. It is only when our loved one is no longer physically present and we experience for the first time the emptiness in our lives which previously he or she filled, that we are shocked into the awareness of the extraordinary nature of their presence in our lives as a revelation of God's love for us. This does not mean that we did not love them while they were still with us. But our love for the living tends to be mixed with a great deal of self. We are inclined to take the living for granted. It is almost impossible for us to imagine life without their presence. This is why God invites us to surrender them temporarily to Him in order that we may discover the true richness of their presence. If we want our love for them to become everything that ideally it should be, we must go through the pain of temporary physical separation. Willingness to endure the pain of temporary separation is evidence that we want our love for them to be purified and rooted in our love for God.

It is very important, for example, that children outlive their parents. Parents as so indispensable to us that we tend to take them for granted as long as they are still with us. Rarely are parents loved as fully as they should be until they are no longer present to us. Only then do their lifetime acts of loving sacrifice, often little recognized while they were living, finally arise to full consciousness. God asks of us this pain of temporary loss in order to purify and sanctify our love for them. The pain of temporary loss is the small price we must pay in order to experience in its intensity God's love for them and for ourselves.

8. What does the Christ and the Church teach us about our relations to deceased loved ones?

In God's plan our relations with our beloved departed should enable them to exercise far more influence over us than ever they did while still with us. Catholic devotion to the deceased is based on the certainty that they are still very much alive. The body dies, but the soul lives on. While lacking sensible contact with us, they are more conscious of us now than ever before. Their intellect is intact, their affections survive and their memory functions with total recall. In some cases their love for us has reached new levels of intensity as they see us through God's eyes. In other cases their love for God and for us undergoes the further purification of Purgatory. This is why we pray either for the deceased or to the deceased. When we have good reason to believe that they have achieved the face to face union with God, we pray not for them but to them. We do this in the confidence that their love for us is purified and more intense than ever it was while they were still with us. This is the basis of Catholic devotion to the saints. If, on the other hand, we believe that they may still be in the stage of further spiritual purification, we pray for them as the Church (Christ) encourages us to do. We do this in the confidence that our prayers and sacrifices can still contribute to their growth in love of God. Always we act in the conviction that our lives and their lives are more intertwined than ever they were when they were still alive in this world.

9. How should we visualize the present state of our deceased loved ones when we see them through the eyes of God?

We should always see our departed through the eyes of God and with the knowledge of what the Church teaches us about the state of departed souls and their resurrected bodies. In the Beatific Vision our loved ones enter into the mind and heart of God. They see and experience His creative work as He Himself sees and experiences it from within. They see the lilies of the field and the birds of the air as God Himself sees these precious creatures held in being by His love. They see their parents, family members, and all they love as God sees and loves them. They see the human nature of Christ and His Mother, Queen of the Heavens, as God the Father sees and loves them. They see each of us with the clarity and love that God has for us. Their love for us has never been more intense and personal.

10. What does Catholic Faith teach us about our resurrected bodies?

St. Paul speaks of our resurrected bodies as endowed with the same qualities as those possessed by the resurrected body of Christ. Paul teaches that Christ's body, the very body that died on the cross, is spiritualized in its resurrected form. He identifies four properties of the resurrected body of Christ which will be the qualities of our resurrected bodies. The first quality of Christ's resurrected body is 'agility'. Agility means that Christ's body is perfectly responsive to the will. It appears wherever Christ wills it to be. 'Impassability' means that Christ's body is no longer subject to sickness and corruption. 'Subtlety' means that Christ's body is not limited by material reality. For example, he appeared behind the locked doors of the upper room on the first Easter. 'Clarity' means that Christ's body radiates the beauty of his human soul as it did momentarily at the Transfiguration. When we think of those we love who have died, we should visualize them as fully reconstituted, body and soul, with their bodies endowed with the spiritual qualities of the resurrected body of Christ.

11. What age will our resurrected bodies enjoy?

One may well ask what will be the age of our resurrected bodies when fully reconstituted in heaven. St. Thomas Aquinas conjectures that our resurrected bodies will be approximately thirty-three years of age. His reasoning behind this seemingly arbitrary opinion is simple enough. According to tradition Jesus was believed to have been more or less thirty-three years of age when he died. St. Thomas argues that in all probability Jesus would not have wished to offer his life to the Father one minute before life was most perfect in him or one minute after it attained perfection. If Christ was thirty-three years of age when he died, this must be the ideal age. Behind this thinking is the conviction that the resurrected body will be at its most mature age of physical development. In the light of this teaching we should look forward to seeing our loved ones fully reconstituted body and soul with their bodies fully mature – that child who died as an infant and is now a mature adult, that parent who died confined to a wheel chair at ninety years of age and now stands before us as a vital young man or woman. According to this understanding we should visualize our meeting with our loved ones in heaven as a moment when we will see their youthful selves with our eyes, hear their voices with our ears and reach out with our arms to embrace them and experience their embrace.

Catholic Faith reminds us that while our deceased loved ones are no longer sensibly present to us in this life, they should now be more alive internally to us – in our memories, our meditations, our prayers and in our dreams – than ever they were when still alive in this world. So we find ourselves back to the point of departure of this reflection as we sing to our deceased loved ones, "I've got you under my skin."

Additional Info

• Author: Father Antoninus Wall, O.P.

Father Antoninus Wall, O.P. "Reflections on the Death of a Loved One." Western Dominican Province .

Reprinted by permission of Father Wall.

Additional copies of this reflection in pamphlet form may be obtained by contacting: Western Dominican Preaching or calling 510-658-8722.

• Publisher: Western Dominican Province
• Alternate: http://www.catholiceducation.org/articles/religion/re1030.htm

Please show your appreciation by making a $3 donation . CERC is entirely reader supported.

Meaghen Gonzalez Editor

Acknowledgement

Fr. Wall has had a career rich in pastoral and academic experiences. He has served as associate pastor in Seattle and as Professor of Theology at Immaculate Heart and Dominican College. He negotiated the entry of the Dominicans into the Graduate Theological Union in Berkeley and served two terms there as President of the Dominican School. He currently resides at St. Albert's Priory in Oakland, California. Father Wall is the author of The Journey to God . Father Wall may be reached by phone at 510-596-1800 or by email at [email protected]

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• v.5(2); 2017 Apr

Fourth year medical students’ reflective writing on “death of Ivan Ilych: a qualitative study

Mahshid zohouri.

1 Faculty of medicine, Shiraz University of Medical Sciences, Shiraz, Iran

MITRA AMINI

2 Quality Improvement in Clinical Education Research Center, Shiraz University of Medical Sciences, Shiraz, Iran

MOHAMMAD MEHDI SAGHEB

3 Internal Medicine Department, Nephrology Division, Shiraz University of Medical Sciences, Shiraz, Iran

Introduction:

Medical students should be familiar with the end of life ethical issues and its considerations. For teaching end of life care to medical students, literature is a source of excellent narratives of patients with experiences of terminally ill condition in their journey through suffering and one of the most favourite bioethics literature readings has been the death of Ivan Ilych by Tolstoy. We used this novel to show medical students end of life events and suffering and asked them to write a reflective essay on it. We aimed to find what students think about terminally ill patients and their journey to death.

In an inductive qualitative content analysis model, 350 essays, collected by homogenous sampling, were analyzed. The fourth year medical students were provided with the Death of Ivan Ilych novel to read. They were asked to write a reflection essay based on the reflective stages defined by Sandars. These essays served as the unit of analysis, each being read several times and a coding model was formed according to main topics. The related concepts in each unit were named as themes and each theme was abstracted to a code and the related codes were compared and developed as categories.

Qualitative content analysis of 350 essays of fourth year medical students revealed three major categories in students’ reflection on reading Death of Ivan Ilych as an end of life human body. These included: 1) Emotional experience, 2) Empathy and effective communication, 3) Spirituality and dignity. Analysis of essays showed that this reflection activity may help medical students have a deeper idea of the end of life situation and feelings.

Conclusion:

This project suggests that literature can be used as an example to introduce new ethical concepts to less experienced medical trainees. The students acquired the concept of the story and reflected the major aspects of the suffering of a human being in their essays. Having used and evaluated the effect of literature on facilitating ethical insight in the teaching end of life care, we strongly recommend this method and specially the novella, Death of Ivan Ilych .

Introduction

Nowadays, there are few people with no experience of a life-threatening condition in their families, friends or in the neighbourhood. Of the 58 million people dying each year ( 1 ), approximately 60% die with a chronic condition of which 6 million deaths are from cancer with the majority occurring in developing countries ( 2 - 4 ). With aging of the population, health care workers will confront terminally ill persons increasingly ( 2 ).

Chronic disease and cancer are growing in Iran as other developing countries (According to the statistics from Ministry of Health and Medical Education), cancer is the third cause of death in Iran and other developing counties ( 5 , 6 ) and this means, need for appropriate facilities and most importantly education for caring this population.

End of life care issues are among the pivotal cares for chronic disease and cancer patients. These patients need to have their remaining life meaningful. Medical students should be familiar with the end of life ethical issues and its considerations ( 7 ). For teaching end of life care to medical students, literature is a source of excellent narratives of patients with experiences of terminally ill condition in their journey through suffering.

One of the most favourite bioethics literature reading has been the Death of Ivan Ilych by Tolstoy. The Death of Ivan Ilyich (Russian :Смерть Ивана Ильича, Smert' IvanaIlyicha), initially published in 1886, is a novella by Leo Tolstoy , one of best writings of his late fiction, written shortly after his religious conversion in late 1870s.

The Death of Ivan Ilych is the story of an ordinary man coming to terms with his mortality ( 8 ). This text is commonly used in literature and medical courses to discuss death and end of life philosophy.

We provide our students a Persian translation of Death of Ivan Ilych to read and write their reflection on the concept of the book and their attitude and feeling toward the story. This was a part of professionalism and ethics curriculum at Shiraz Medical School and also included a two-hour workshop as an end of life ethics module. In this course, fourth year medical students are introduced to fundamentals of ethics of care in terminally ill patients.

This study is a qualitative content analysis of medical students’ essays about the end of life ethics module at Shiraz Medical School. The sample size was 350 essays by fourth year medical students (180 female students and 170 male students). The sampling was performed with homogenous sampling method of fourth year medical students in Shiraz Medical School. All of the students had courses in pathophysiology of diseases and general psychology.

In the end of life ethics module, fourth year medical students at Shiraz Medical School have an opportunity to “develop an awareness of their own attitudes, feelings, and expectations regarding death and loss as an essential component of learning the end- of -life issues .

After reading the Death of Ivan Ilych novel, the students were asked to write a reflection essay based on the reflective stages defined by Sandars ( 9 ). The first general question was: “What do you think about end of life ethical issues?” In class discussion, each student was probing for explanation or justification about the end of life ethical aspects, and thereby providing a deeper understanding of the end of life issue. Following guidance and using Kolb four-stage experiential model ( 10 ), the students were asked to write a reflective essay addressing issues raised by reading the Death of Ivan Ilych and class discussion based on their feelings about death and caring for the dying.

This approach may be valuable because reflective writing exercises have been shown an effective way for learners to critically examine their own and other people’s experiences and this can result in greater empathic responses to both patients and themselves ( 11 ).

The obtained data were analyzed using inductive content analysis ( 12 ). The unit of analysis was written students’ essays. Each set of essays was read several times and a coding scheme was developed based on the predominant themes and topics discussed.

According to the units of analysis, which was the whole body of the essays, the written essays were divided into themes, codes and categories. At first, the sentences or paragraphs containing aspects related to each other were named as themes. Then, each theme was abstracted and labelled with a code. The various codes compared based on the relationship of the underlying meanings. The same meanings were gathered together and this formed categories. Finally, three categories were formed with the agreement of the researchers.

Trustworthiness:

To ensure validity and reliability in this qualitative research, examination of trustworthiness is necessary ( 13 ). In this study, full explanations were used to reduce the chance of losing significant information. Member check was done by sending a copy of the transcript with themes, codes and categories to some of the participating students and asking them to assess authors’ understanding of their thoughts and ideas. Peer check was done by checking themes, codes and categories by a researcher familiar with ethical issues and the qualitative method.

Ethical considerations:

All of the process took place anonymously; students took part in the study voluntarily and name of the students was not disclosed to the persons who were reading the reflective writing.

Analysis of the content of these essays revealed fifteen coded quotes and three major categories regarding students’ primary concerns and thoughts related to caring for the dying patient, Ivan Ilych. These codes are the key concepts of developing end of life care competencies.

The themes, codes and meaningful units

Emotional experiences

The students found Ivan Ilych lonely and fragile, confronting his fate and some of them thought that this terminally ill condition made Ivan Ilych reflecting on his life to some kind of awakening.

Students thought that human illness was a source of isolation, loneliness and frailty. ‘The journey of Ivan through his illness showed us human frailty and loneliness.” Also the main reflection on Ivan’s emotions was his emotional transition from anger and frustration to final compassion.

“Ivan Ilych confronted death and experienced a transition from anger to frustration and then acceptance of death and this might be a common pathway in most patients that might ultimately come to comfort and compassion”. Students found that the journey of Ivan through suffering ended up in awakening. “This suffering made Ivan reflect on his spoiled life and some kind of awakening even very late”.

Empathy and effective communication

Empathic problems were pointed out frequently in students’ reflective narratives. They thought that disoriented communication of Ivan’s family and the impact of illness made him isolated and fragile. “Ivan isolated himself and adopted a formal contractual relationship toward his family thus during his suffering he was alone without empathy and care from his friends”.

Our students noticed the wrong way of caring physician for communication with Ivan and they described the mindset of Ivan in his journey to death. “Ivan was not conscious of the error he made and he had no compassion and empathetic human connection but his illness had curative influence and made him reflect on his life”.

“Ivan’s physician had not made a good communication with him and did not sympathize with him”. The students found a pure empathic relationship between Ivan Ilych and his servant Gerasim. “The only character that could make a reflective relationship with purity and dignity was Grasim, the poor peasant, and this means that social ambition and materialistic way of living are barriers to a real existence”. “Gerasim is at peace with himself, and the mutual, comforting relationship he has established not only add immeasurable joy to life, but also give him the courage and strength to confront death”.

According to our students caring the patients in terminally ill condition needs a pure soul to sympathize and focus on it and this may relieve some suffering.

Spirituality and dignity

Spiritual and religious thoughts have a great impact on the way people think about life and death and this issue is reflected clearly in the students’ essays. With Islamic thoughts, our students paid much attention to spiritual journey of Ivan and the role of his illness in his perception of true nature of life.

“Gerasim is a truly spiritual character. He exemplifies the right way to life, and his contact with Ivan helps the man along the road to spiritual health”. “Ivan's illness reveals the true nature of life to him”. “When Ivan passes into the light and realizes that compassion and love are the true life values, the great joy he experiences is proof of the quality of such a life”.

“Belief in God and His mercy may help relieve the suffering of death by focusing on the true meaning of life”. “Materialistic life without any belief in God and true meaning of life make confrontation with death a very horrible thing”. “Sometimes it may be logical to decide how and when to die and euthanasia may help people to experience less suffering”.

“In terminally ill patients, suffering may awaken the person and decision on doing euthanasia is not logical because this may disrupt the pathway to true relief and compassion”.

Medical students should be exposed to the concept of death and end of life care so that they could prepare for their real encounters and also learn that fears, uncertainties and conflicts are natural ( 14 ). Literature is an excellent source of reflection on life and medical students could experience a virtual journey with characters in stories.

Death of Ivan Ilych is a powerful story by Leo Tolstoy about the final days of life. Despite the fact that this story was written about a century ago, it reminds us that in a hectic therapeutic environment of patient management we should focus on the person who is suffering. In this qualitative study, we provided medical students with a Persian translation of the novel, Death of IvanIlych , and they wrote a reflective essay on it.

According to content analysis of the essays there were three main categories- emotional experience, empathy and effective communication, and spirituality and dignity- that were reflected by the students.

The first category is the emotional experiences that Ivan Ilych passed through during his last days. Students found the transition of feeling from anger to acceptance of death and also the fragility and loneliness of Ivan during this time.

Bigley, et al. found that postgraduate nursing students also specifically focused on loneliness and the isolation experience of Ivan as “loneliness of death” ( 15 ). Nursing students in Bigley’s study also highlighted lack of honesty and poor communication of Ivan’s family and doctors.

The second category showed a focused concept on empathy and careless communication of Ivan’s family, friends and doctors. The students were also impressed by pure and honest relationship of Ivan and Gerasim.

The third category findings were about the students’ perception of dignity and impact of spirituality on the concept of suffering.

As Muslims, the students have special beliefs that affect their concept of suffering and death. According to the Islamic belief, death is a connection between this world and the other world. Afterlife is the most important and infinite part of life and this earthly life is just preparing the person for afterlife ( 15 - 18 ).

Looking at students reflective essays allowed us to find the main concerns that medical students have about dying Ivan Ilych as a human being. Reading and thinking about patients’ experiences in literature is a great opportunity with positive impact on students, encouraging them to think more deeply about their experiences, feelings and concerns than only focus purely on a didactic lecture-based curriculum.

Nurturing practical and moral insight is clearly essential in end of life and palliative care and students can accomplish excellence through example. This project suggests that literature can be used as an example to introduce new ethical concepts to less experienced medical trainees. Unfolding the story of Ivan Ilych as a dying person offered a unique opportunity to reflect on ethical issue arising in scenarios of terminally ill patients.

The students acquired the concept of the story and reflected the major aspects of the suffering of a human being in their essays. Having used and evaluated the effect of literature on facilitating ethical insight in the teaching end of life care, we strongly recommend this method and specially the novella, Death of Ivan Ilych . It could be assigned as a part of the reading source for medical students.

Acknowledgement

This work was based on the thesis of Mahshid Zohouri for obtaining Medical Doctor Degree (MD) and was supported by Shiraz University of Medical Sciences, grant number 94-01-01-11217.

Conflict of Interest: Authors declare no conflict of interest.

Joey Campbell's Portfolio

Reflection essay: analysis on death row.

Throughout these four weeks of class, this essay has felt like my best work yet. I felt like I did a great job with the research and analysis part. I went into great detail about each opposing article, and why certain people think the way they do. My introduction let the reader know what exactly this essay is going to be about as I brought up the important topics. As a reader I feel like the introduction is talking to an audience because it was written as If it was being told face to face. My thesis statement gives off great understanding to the reader of what my essay is going to be about and what they have to look for. In this essay I felt like I killed it in the title. It’s very gripping and makes the reader wonder what exactly the paper is about. Compared to my last few essays, my title has improved tremendously. My main opposing points were whether the death penalty should be abolished or kept. I went into great detail and examples throughout both articles that gave enough to the reader on what two sides were about. One of the strongest examples I had was a heart touching story in one of the articles about a little girl. It really set the tone. If I was the reader, I would be intrigued and locked in. The essay is well organized in my opinion and it’s an easy read to follow. My conclusion improved massively with making sure all the points and ideas were wrapped up. I felt like It was well done as I used the same technique for the final essay. Going into the final essay I’m going to use the same strategy and methods from the previous one, because I felt like it gave me the best success overall and grade wise. I went into more detail and examples, which was something I lacked in the previous two essays. This paper gave me more confidence to finish off this class right with the final essay. I felt like I finally put everything together and it made the difference!

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Summer Lee, ‘Squad’ Member, Wins Democratic House Primary in Pennsylvania

A first-term representative, Ms. Lee defeated a centrist Democrat in a race that centered on her opposition to the war in Gaza.

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• April 23, 2024, 9:23 p.m. ET

Representative Summer Lee, a first-term progressive Democrat, won her primary contest in western Pennsylvania on Tuesday, according to The Associated Press, fending off a moderate challenger in a race that centered on her stance on the war in Gaza.

The primary, in Pennsylvania’s 12th District, presented one of this year’s first down-ballot tests of whether left-wing incumbents would be hurt by their opposition to Israel’s military campaign. After Ms. Lee for months faced scrutiny for voting against support for Israel, her victory was partly seen as a reflection of how public, and party , sentiment on the issue has appeared to shift in her favor.

Ms. Lee, who in 2022 was elected the first Black woman to represent Pennsylvania in Congress and later joined the group of left-leaning lawmakers known as the Squad, defeated Bhavini Patel, a city councilwoman in Edgewood, Pa. Ms. Patel ran as a more moderate Democrat and tried to paint Ms. Lee as dismissive of voters who oppose her approach to the conflict in Gaza. The seat is considered safely Democratic in the general election.

A former state representative, Ms. Lee, 36, narrowly won a primary fight in the district two years ago against a centrist opponent favored by the party’s establishment. Her victory was heralded by left-leaning organizations and leaders as a win for the progressive movement.

This year, Ms. Lee, now the incumbent, garnered support across the Democratic spectrum. Her endorsers included Pennsylvania’s senators, House Democratic leaders, labor unions and the Allegheny County Democratic Committee, which opposed her candidacy in 2022. Progressive groups spent large sums on her behalf, and Representative Alexandria Ocasio-Cortez, Democrat of New York, stumped for her in Pittsburgh on Sunday .

In the fall, after Ms. Lee became one of the first Democrats to call for an immediate cease-fire in Gaza, pro-Israel groups expressed interest in backing a challenger. But a serious opponent never materialized. AIPAC, the pro-Israel group that is supporting challenges to some left-wing candidates and that spent heavily against Ms. Lee in 2022, focused its attention elsewhere . Polls have shown that discontent with Israel’s military actions has been growing among Americans in recent months .

Still, Ms. Lee drew criticism in her district from some Jewish voters, who said in the days before the election that they were unhappy with her positions on Israel. Ms. Patel, 30, also tried to cast her opponent as insufficiently supportive of President Biden. Ms. Lee has pledged to rally her coalition to support Mr. Biden this fall in Pennsylvania, a critical swing state.

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