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  1. D. A. (1998). The Limits of Individuality: Ritual and Sacrifice in the Lives and Medical Treatment of Conjoined Twins. Studies in History and Philosophy of Science Part C 29 (1):1-29.
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  2. H. E. Abdulhameed, M. M. Hammami & E. A. Hameed Mohamed (2011). Disclosure of Terminal Illness to Patients and Families: Diversity of Governing Codes in 14 Islamic Countries. Journal of Medical Ethics 37 (8):472-475.
    Background The consistency of codes governing disclosure of terminal illness to patients and families in Islamic countries has not been studied until now. Objectives To review available codes on disclosure of terminal illness in Islamic countries. Data source and extraction Data were extracted through searches on Google and PubMed. Codes related to disclosure of terminal illness to patients or families were abstracted, and then classified independently by the three authors. Data synthesis Codes for 14 Islamic countries were located. Five codes (...)
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  3. Felicia Ackerman (1997). Goldilocks and Mrs. Ilych: A Critical Look at the “Philosophy of Hospice”. Cambridge Quarterly of Healthcare Ethics 6 (3):314-.
    Anyone who thinks contemporary American society is hopelessly contentious and lacking in shared values has probably not been paying attention to the way the popular media portray the hospice movement. Over and over, we are told such things as that “Humane care costs less than high-tech care and is what patients want and need,” that hospices are “the most effective and least expensive route to a dignified death,” that hospice personnel are “heroic,” that their “compassion and dedication seem inexhaustible,” and (...)
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  4. E. W. Adams (1942). Life After Death: What Hopes? Hibbert Journal 41:218.
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  5. James Thayer Addison (1934). Life Beyond Death in the Beliefs of Mankind. Philosophy 9 (34):238-239.
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  6. N. Agar (2003). The Ethics of Killing: Problems at the Margins of Life. Australasian Journal of Philosophy 81 (3):445 – 447.
    Book Information The Ethics of Killing: Problems at the Margins of Life. By Jeff McMahan. Oxford University Press. New York. 2002. Pp. xiii + 540. Aus$110.
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  7. H. Aghabakhshi, B. Sedighi & M. Ghafari Barzegar (2010). A Survey of Reasons of Suicide in Transsexuals. Social Research 2 (5):97-122.
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  8. M. Faroque Ahmed (1991). Infant Mortality in Bangladesh: A Review of Recent Evidence. [REVIEW] Journal of Biosocial Science 23 (3):327-336.
    Estimates of child mortality are mainly based on reports by mothers on the survival status of their children. Infant mortality estimates from such data do not seem to have declined in recent years. The Bangladesh Bureau of Statistics sample registration infant mortality estimates appear to be suspiciously low.
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  9. Nurul Alam, Sajal K. Saha, Abdur Razzaque & Jeroen K. van GinneKen (2001). The Effect of Divorce on Infant Mortality in a Remote Area of Bangladesh. Journal of Biosocial Science 33 (2):271-278.
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  10. Henry Mills Alden (1895). A Study of Death. The Monist 6:476.
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  11. Clinton B. Allison (2010). Life, Death, and the American Woman (Film). Educational Studies 10 (3):280-281.
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  12. Roman Altshuler (forthcoming). Bootstrapping the Afterlife. New Content is Available for Journal of Moral Philosophy.
    Samuel Scheffler defends “The Afterlife Conjecture”: the view that the continued existence of humanity after our deaths—“the afterlife”—lies in the background of our valuing; were we to lose confidence in it, many of the projects we engage in would lose their meaning. The Afterlife Conjecture, in his view, also brings out the limits of our egoism, showing that we care more about yet unborn strangers than about personal survival. But why does the afterlife itself matter to us? Examination of Scheffler’s (...)
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  13. Rafael Alvira & Carmelo Vigna (eds.) (2012). Life and the Sacred. Olms.
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  14. Lori Lea Alward (1997). Suicide and Moral Responsibility Under Conditions of Political Oppression. Dissertation, The University of North Carolina at Chapel Hill
    "Suicide" is defined as an act of self-killing which is intentional and not coerced. To say that a suicide is a self-killing is to attribute causal responsibility to an agent for her own death. Suicides must be intentional self-killings, because if intention to die is lacking, then the agent cannot be said to be responsible for her death. Therefore, death by accident or disease is excluded from the class of suicides. Finally, since suicides are intentional self-killings for which the agent (...)
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  15. Joseph A. Amato (1993). Death, and the Stories We Don't Have. The Monist 76 (2):252-269.
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  16. Ruhul Amin (1988). Infant and Child Mortality in Bangladesh. Journal of Biosocial Science 20 (1):59.
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  17. Xenophons Anabasis (1999). The Death of Cyrus the Younger. Classical Quarterly 49:473-483.
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  18. Christa Anbeek (2013). Images of Nature and Meanings of Life in the Face of Death: An Existential Quest. Essays in the Philosophy of Humanism 19 (2):81-98.
    This article will explore different images of nature and their implications for the meaning of life in the face of death. First we will elaborate on life as creation, as expressed by Francis of Assisi in his Canticle of the Sun, and see how the imaginative power of this story gives meaning to life and death. Then we will go into the evolutionary approach of life by Richard Dawkins. In his work a totally different significance of finitude becomes visible: death (...)
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  19. Clifford Anderberg (1980). Language, Metaphysics, and Death. Edited by John Donnelly. Modern Schoolman 57 (3):276-277.
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  20. J. N. D. Anderson (1976). Issues of Life and Death.
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  21. Gabriel Ernesto Andrade (2010). Dinesh D´ Souza, Life After Death: The Evidence. Endoxa 26:385-391.
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  22. R. I. X. Andreassen & Det Etiske Rod (1990). The Importance of Knowledge and Trust in the Definition of Death. Bioethics 4 (3):232–236.
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  23. Reiner Anselm (2004). Terminal Sedation: Ethically Problematic or Justifiable? Ethik in der Medizin 16:342-348.
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  24. Jacob M. Appel (2007). A Suicide Right for the Mentally Ill? A Swiss Case Opens a New Debate. Hastings Center Report 37 (3):21-23.
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  25. S. Araki, H. Aono, K. Murata, I. Shikata & Y. Mitsukuni (1986). Seasonal Variation in Suicide Rates by Cause and Sex. Journal of Biosocial Science 18 (4):471.
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  26. David Archard (2011). Assisted Dying and Legal Change – Penney Lewis. Philosophical Quarterly 61 (242):215-216.
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  27. R. Arendt (1988). Allowing Death or Actively Killing? The Legal Situation and Present State of Ethical Debate in the Nordic Countries. Ethics and Medicine: A Christian Perspective on Issues in Bioethics 5 (3):45-47.
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  28. Edmund Arens (1998). Dead Man Walking: On the Cinematic Treatment Of Licensed Public Killing. Contagion: Journal of Violence, Mimesis, and Culture 5 (1):14-29.
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  29. K. Arifuku (1994). Heidegger and Dogen, the Concept of Being-to-Death and the Idea of Non-Duality of Life and Death. Philosophisches Jahrbuch 101 (2):233-247.
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  30. Aristotle, On Youth, Old Age, Life and Death.
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  31. Mark Armitage (2010). Obedient Unto Death, Even Death on a Cross: Christ's Obedience in the Soteriology of St. Thomas Aquinas. Nova Et Vetera 8:505-526.
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  32. Yubraj Aryal (2010). On the Death of Human and Its History. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):1-8.
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  33. Herbert Aschwanden (1987). Symbols of Death an Analysis of the Consciousness of the Karanga. Monograph Collection (Matt - Pseudo).
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  34. Joachim Asscher (2008). The Moral Distinction Between Killing and Letting Die in Medical Cases. Bioethics 22 (5):278–285.
    In some medical cases there is a moral distinction between killing and letting die, but in others there is not. In this paper I present an original and principled account of the moral distinction between killing and letting die. The account provides both an explanation of the moral distinction and an explanation for why the distinction does not always hold. If these explanations are correct, the moral distinction between killing and letting die must be taken seriously in medical contexts. Defeasibly, (...)
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  35. British Medical Association (1999). Withholding and Withdrawing Life-Prolonging Medical Treatment Guidance for Decision Making.
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  36. Temporal Asymmetry (1994). Life and Death,„. American Philosophical Quarterly 31:235-244.
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  37. Nafsika Athanassoulis (2006). Review of Margaret Pabst Battin, Ending Life: Ethics and the Way We Die. [REVIEW] Notre Dame Philosophical Reviews 2006 (1).
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  38. M. P. Aulisio & R. M. Arnold (1996). ""Exclusionary Criteria and Suicidal Behavior: Comment on" Should a Patient Who Attempted Suicide Receive a Liver Transplant"? Journal of Clinical Ethics 7 (3):277.
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  39. A. J. Ayer (1994). My Death. In John Donnelly (ed.), Language, Metaphysics, and Death. Fordham University Press 226--36.
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  40. A. J. Ayer (1954). Report on Analysis Problem No. 5 "Does It Make Sense to Say That Death is Survived?'. Analysis 14 (6):127-128.
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  41. A. J. Ayer (1953). ANALYSIS Problem Does It Make Sense to Say That Death is Survived. Analysis 14:128.
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  42. Shahid Aziz (1996). Accepting Death! HEC Forum 8 (2):126-132.
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  43. Ariella Azoulay (2001). Death's Showcase the Power of Image in Contemporary Democracy. Monograph Collection (Matt - Pseudo).
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  44. D. J. B. (1965). The Dead Sea Scrolls. Review of Metaphysics 19 (1):156-156.
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  45. R. J. B. (1959). Life Against Death. Review of Metaphysics 13 (2):355-355.
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  46. R. J. B. (1959). Life Against Death. Review of Metaphysics 13 (2):355-355.
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  47. H. E. Baber & John Donnelly (1986). Thinking Clearly About Death. Philosophia 16 (1):79-93.
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  48. Barbara A. Backer, Natalie Hannon & Noreen A. Russell (1982). Death and Dying Individuals and Institutions.
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  49. Sherwin Bailey (1961). Life, Death and the Law. The Eugenics Review 53 (3):162.
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  50. James Baillie (2013). The Expectation of Nothingness. Philosophical Studies 166 (1):185-203.
    While all psychologically competent persons know that they will one day die, this knowledge is typically held at a distance, not fully assimilated. That is, while we do not doubt that we will die, there is another sense in which we cannot fully believe it either. However, on some rare occasions, we can grasp the reality of our mortal nature in a way that is seemingly revelatory, as if the fact is appreciated in a new way. Thomas Nagel calls this (...)
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1 — 50 / 3406