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  1. Pamela Sue Anderson (2006). Life, Death and (Inter)Subjectivity: Realism and Recognition in Continental Feminism. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):41 - 59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  2. E. J. Applewhite (1991). Paradise Mislaid: Birth, Death & the Human Predicament of Being Biological. St. Martin's Press.
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  3. István Aranyosi (2012). Should We Fear Quantum Torment? Ratio 25 (3):249-259.
    The prospect, in terms of subjective expectations, of immortality under the no-collapse interpretation of quantum mechanics is certain, as pointed out by several authors, both physicists and, more recently, philosophers. The argument, known as quantum suicide, or quantum immortality, has received some critical discussion, but there hasn't been any questioning of David Lewis's point that there is a terrifying corollary to the argument, namely, that we should expect to live forever in a crippled, more and more damaged state, that barely (...)
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  4. N. Athanassoulis (2005). Jeff McMahan, the Ethics of Killing: Problems at the Margins of Life, New York, Oxford University Press, 2002, Pp. VII+540. Utilitas 17 (1):117-119.
  5. Francis Bacon (1638/1977). The Historie of Life and Death. Arno Press.
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  6. Paul Bahn (1984). Do Not Disturb? Archaeology and the Rights of the Dead. Journal of Applied Philosophy 1 (2):213-225.
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  7. Mohammed A. Bamyeh (2007). Of Death and Dominion: The Existential Foundations of Governance. Northwestern University Press.
    Death is the opposite not of life, but of power. And as such, Mohammed Bamyeh argues in this original work, death has had a great and largely unexplored impact on the thinking of governance throughout history, right down to our day. In Of Death and Dominion Bamyeh pursues the idea that a deep concern with death is, in fact, the basis of the ideological foundations of all political systems. Concentrating on four types of political systems—polis, empire, theocracy, and modern mass (...)
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  8. Michael K. Bartalos (2009). Acceptance of Mortality : What is Confirmed, What is Denied. In , Speaking of Death: America's New Sense of Mortality. Praeger.
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  9. Michael K. Bartalos (2009). Coping with Mortality : A Societal Perspective. In , Speaking of Death: America's New Sense of Mortality. Praeger.
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  10. Michael K. Bartalos (ed.) (2009). Speaking of Death: America's New Sense of Mortality. Praeger.
    As the team in this volume shows through groundbreaking research, surveys, interviews, and vignettes, death awareness has grown strong, and has changed the way ...
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  11. Michael K. Bartalos (2009). The Quest for Permanence : Scientific Visions of Surviving the Eventual Demise of Our Universe. In , Speaking of Death: America's New Sense of Mortality. Praeger.
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  12. Michael K. Bartalos (2009). Alive and Content : The Art of Living with Mortality Awareness. In , Speaking of Death: America's New Sense of Mortality. Praeger.
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  13. Imants Barušs (2003). Death. In Imants Baruss (ed.), Alterations of Consciousness: An Empirical Analysis for Social Scientists. American Psychological Association. 211-232.
  14. Imants Baruss (2003). Alterations of Consciousness: An Empirical Analysis for Social Scientists. American Psychological Association.
  15. John Baum (2003). When Death Enters Life. Floris.
  16. Ernest Becker (1973). The Denial of Death. New York,Free Press.
    Drawing from religion and the human sciences, particularly psychology after Freud, the author attempts to demonstrate that the fear of death is man's central ...
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  17. Kathy Behrendt (2011). Reasons to Live Versus Reasons Not to Die. Think 10 (28):67-76.
    ‘Any reason for living is an excellent reason for not dying’ (Steven Luper-Foy, 'Annihilation'). Some claims seem so clearly right that we don’t think to question them. Steven Luper-Foy’s remark is like that. It borders on the ‘trivially true’ (i.e. so obviously true as to be uninteresting). If I have a reason to live, surely I likewise have a reason not to die. It may then be surprising to learn that so many philosophers disagree with this claim—either directly or by (...)
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  18. Kathy Behrendt (2010). A Special Way of Being Afraid. Philosophical Psychology 23 (5):669-682.
    I am interested in fear of non-existence, which is often discussed in terms of fear one’s own death, or as it is sometimes called, fear of death as such. This form of fear has been denied by some philosophers. Cognitive theories of the emotions have particular trouble in dealing with it, granting it a status that is simultaneously paradigmatic yet anomalous with respect to fear in general. My paper documents these matters, and considers a number of responses. I provide examples (...)
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  19. Kathy Behrendt (2007). Reasons to Be Fearful: Strawson, Death and Narrative. Royal Institute of Philosophy Supplement 82 (60):133-.
    I compare and assess two significant and opposing approaches to the self with respect to what they have to say about death: the anti-narrativist, as articulated by Galen Strawson, and the narrativist, as pieced together from a variety of accounts. Neither party fares particularly well on the matter of death. Both are unable to point towards a view of death that is clearly consistent with their views on the self. In the narrativist’s case this inconsistency is perhaps not as explicit (...)
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  20. Laurence John Bendit (1965). The Mirror of Life and Death. Madras, Theosophical Pub. House.
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  21. Lars Bergström (2013). Death and Eternal Recurrence. In Feldman Bradley (ed.), The Oxford Handbook of Philosophy of Death. Oxford U P.
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  22. Lisa Bortolotti (2010). Agency, Life Extension, and the Meaning of Life. The Monist 93 (1):38-56.
    Contemporary philosophers and bioethicists argue that life extension is bad for the individual. According to the agency objection to life extension, being constrained as an agent adds to the meaningfulness of human life. Life extension removes constraints, and thus it deprives life of meaning. In the paper, I concede that constrained agency contributes to the meaningfulness of human life, but reject the agency objection to life extension in its current form. Even in an extended life, decision-making remains constrained, and many (...)
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  23. Lisa Bortolotti (ed.) (2009). Philosophy and Happiness. Palgrave MacMillan.
    Philosophy and Happiness addresses the need to situate any meaningful discourse about happiness in a wider context of human interests, capacities and circumstances. How is happiness manifested and expressed? Can there be any happiness if no worthy life projects are pursued? How is happiness affected by relationships, illness, or cultural variants? Can it be reduced to preference satisfaction? Is it a temporary feeling or a persistent way of being? Is reflection conducive to happiness? Is mortality necessary for it? These are (...)
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  24. Ben Bradley (2007). How Bad is Death? Canadian Journal of Philosophy 37 (1):111-127.
    A popular view about why death is bad for the one who dies is that death deprives its subject of the good things in life. This is the “deprivation account” of the evil of death. There is another view about death that seems incompatible with the deprivation account: the view that a person’s death is less bad if she has lived a good life. In The Ethics of Killing, Jeff McMahan argues that a deprivation account should discount the evil of (...)
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  25. Ben Bradley (2004). When is Death Bad for the One Who Dies? Noûs 38 (1):1–28.
    Epicurus seems to have thought that death is not bad for the one who dies, since its badness cannot be located in time. I show that Epicurus’ argument presupposes Presentism, and I argue that death is bad for its victim at all and only those times when the person would have been living a life worth living had she not died when she did. I argue that my account is superior to competing accounts given by Thomas Nagel, Fred Feldman and (...)
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  26. William Brennan (1980). Medical Holocausts. Nordland Pub. International.
    v. 1. Exterminative medicine in Nazi Germany and contemporary America -- v. 2. The language of exterminative medicine in Nazi Germany and contemporary America.
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  27. Lajos L. Brons (2014). The Incoherence of Denying My Death. Journal of Philosophy of Life 4 (2):68-98.
    The most common way of dealing with the fear of death is denying death. Such denial can take two and only two forms: strategy 1 denies the finality of death; strategy 2 denies the reality of the dying subject. Most religions opt for strategy 1, but Buddhism seems to be an example of the 2nd. All variants of strategy 1 fail, however, and a closer look at the main Buddhist argument reveals that Buddhism in fact does not follow strategy 2. (...)
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  28. Mikel Burley (2008). Harry Silverstein's Four-Dimensionalism and the Purported Evil of Death. International Journal of Philosophical Studies 16 (4):559 – 568.
    In his article 'The Evil of Death' (henceforth: ED) Harry Silverstein argues that a proper refutation of the Epicurean view that death is not an evil requires the adoption of a particular revisionary ontology, which Silverstein, following Quine, calls 'four-dimensionalism'.1 In 'The Evil of Death Revisited' (henceforth: EDR) Silverstein reaffirms his earlier position and responds to several criticisms, including some targeted at his ontology. There remain, however, serious problems with Silverstein's argument, and I shall highlight five major ones below. I (...)
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  29. Havi Carel (2007). Temporal Finitude and Finitude of Possibility: The Double Meaning of Death in Being and Time. International Journal of Philosophical Studies 15 (4):541 – 556.
    The confusion surrounding Heidegger's account of death in Being and Time has led to severe criticisms, some of which dismiss his analysis as incoherent and obtuse. I argue that Heidegger's critics err by equating Heidegger's concept of death with our ordinary concept. As I show, Heidegger's concept of death is not the same as the ordinary meaning of the term, namely, the event that ends life. But nor does this concept merely denote the finitude of Dasein's possibilities or the groundlessness (...)
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  30. Edgar Cayce (1973). On Life and Death. Virginia Beach, Va.,Association for Research and Englightenment.
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  31. L. B. Cebik (1980). The Significance of Death for the Living. Theoretical Medicine and Bioethics 1 (1):67-83.
    Heidegger''s conception of death as an attitude toward life, overlooked in current literature on death and dying, offers potential for deepening our understanding of the care of non-critically ill patients. By breaking away from the notion of death as an event distinct from life and viewing it as an anticipated possibility at every moment of life, Heidegger provides insight into our attempts to evade death through our fundamental attitudes and value commitments, which in turn determine our behavior and actions. When (...)
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  32. Christopher Cherry (1984). Self, Near-Death and Death. International Journal for Philosophy of Religion 16 (1):3 - 11.
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  33. Jacques Choron (1963). Death and Western Thought. New York, Collier Books.
  34. Maria Cimitile (2003). Antigone's Claim: Kinship Between Life and Death (Review). Hypatia 18 (3):221-226.
  35. Thomas W. Clark (1995). Death, Nothingness, and Subjectivity. In Daniel Kolak & R. Martin (eds.), The Experience of Philosophy. Wadsworth Publishing. 15-20.
    The words quoted above distill the common secular conception of death. If we decline the traditional religious reassurances of an afterlife, or their fuzzy new age equivalents, and instead take the hard-boiled and thoroughly modern materialist view of death, then we likely end up with Gonzalez-Cruzzi. Rejecting visions of reunions with loved ones or of crossing over into the light, we anticipate the opposite: darkness, silence, an engulfing emptiness. But we would be wrong.
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  36. Valerie Clark (1998). Death Education in the United Kingdom. Journal of Moral Education 27 (3):393-400.
    This paper, which is in three parts, first surveys the development of some forms of informal death education in the United Kingdom since Gorer's (1965) post?war survey of attitudes to death, grief and mourning. It notes how many of the responses made to the death of Diana, Princess of Wales, are part of such developments. Next it shows how the media in particular, together with exhibitions, courses and reports, continue to contribute to the attainment of four goals originally applied to (...)
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  37. Donald Coggan (1977). On Dying and Dying Well. Royal Society of Medicine.
    The idea of a happy death is one that startles and disgusts modern man. However, although that phrase is not often used today, that is what the Archbishop of Canterbury, Dr Donald Coggan, is to some extent considering in his Edwin Stevens lecture given to the Royal Society of Medicine. We are publishing extracts from that lecture by kind permission of the President of the Royal Society of Medicine. We have chosen those passages in the lecture which discuss the limits (...)
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  38. Simon Critchley (2004). Very Little-- Almost Nothing: Death, Philosophy, Literature. Routledge.
    Very Little ... Almost Nothing puts the question of the meaning of life back at the center of intellectual debate. Its central concern is how we can find a meaning to human finitude without recourse to anything that transcends that finitude. A profound but secular meditation on the theme of death, Critchley traces the idea of nihilism through Blanchot, Levinas, Jena Romanticism and Cavell, culminating in a reading of Beckett, in many ways the hero of the book. For this Second (...)
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  39. Laura Crow (2008). Decision-Making in the Absence of Advance Directives : A Personal Story of Letting Go. In James L. Werth & Dean Blevins (eds.), Decision Making Near the End of Life: Issues, Development, and Future Directions. Brunner-Routledge.
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  40. David J. Darling (1995). Soul Search: A Scientist Explores the Afterlife. Villard Books.
    Soul Search lifts the shroud that has, until now, blindfolded us to the discovery that soul and mortality lie at the very heart of the universe.
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  41. Stephen T. Davis (ed.) (1989). Death and Afterlife. St. Martin's Press.
  42. Andrew J. Dell’Olio (2010). Do Near-Death Experiences Provide a Rational Basis for Belief in Life After Death? Sophia 49 (1):113 - 128.
    In this paper I suggest that near-death experiences (NDEs) provide a rational basis for belief in life after death. My argument is a simple one and is modeled on the argument from religious experience for the existence of God. But unlike the proponents of the argument from religious experience, I stop short of claiming that NDEs prove the existence of life after death. Like the argument from religious experience, however, my argument turns on whether or not there is good reason (...)
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  43. David Dempsey (1977). The Way We Die: An Investigation of Death and Dying in America Today. Mcgraw-Hill.
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  44. James M. Demske (1970). Being, Man, & Death: A Key to Heidegger. [Lexington]University Press of Kentucky.
  45. Jacques Derrida (1993). Aporias: Dying--Awaiting (One Another at) the "Limits of Truth" (Mourir--S'attendre aux "Limites De La Vérité"). Stanford University Press.
    'My death - is it possible?' - That is the question asked, explored, and analysed in Jacques Derrida's new book. How is this question to be understood? How and by whom can it be asked, can it be quoted, can it be an appropriate question, and can it be asked in the appropriate moment, the moment of 'my death'? This book bears a special significance because in it Derrida focuses on an issue that has informed the whole of his work. (...)
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  46. Madhukar Govind Deshpande (1978). Philosophy of Death. Mrutyunjaya Prakashan.
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  47. Kenneth J. Doka (2008). Religious and Spiritual Perspectives on Life-Threatening Illness, Dying, and Death. In James L. Werth & Dean Blevins (eds.), Decision Making Near the End of Life: Issues, Development, and Future Directions. Brunner-Routledge.
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  48. Jonathan Dollimore (1998). Death, Desire, and Loss in Western Culture. Routledge.
    From Odysseus' seduction by the song of the Sirens to Oscar Moore's 1991 novel A Matter of Life and Sex , whose protagonist courts death through sex and dies of AIDS, the frustrated relationship between death and desire has fixated the Western imagination. Philosophers have grappled with it and poets have told of its beauty and pain. In this strikingly original work, cultural critic Jonathan Dollimore once again demonstrates his remarkable ability to take on the complex and reveal its relevance (...)
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  49. John Donnelly (ed.) (1994). Language, Metaphysics, and Death. Fordham University Press.
    This standard work in thanatology is updated with ten essays new to the second edition, and features a new introduction by Donnelly. The collection addresses certain basic issues inherent in a philosophy of death.
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  50. Charles Douglas (2009). End-of-Life Decisions and Moral Psychology: Killing, Letting Die, Intention and Foresight. [REVIEW] Journal of Bioethical Inquiry 6 (3):337-347.
    In contemplating any life and death moral dilemma, one is often struck by the possible importance of two distinctions; the distinction between killing and “letting die”, and the distinction between an intentional killing and an action aimed at some other outcome that causes death as a foreseen but unintended “side-effect”. Many feel intuitively that these distinctions are morally significant, but attempts to explain why this might be so have been unconvincing. In this paper, I explore the problem from an explicitly (...)
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