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As epidemias assolaram o Brasil em diversos períodos da história como o final do século XIX e repercutiram largamente na Revista Ilustrada, coordenada pelo chargista ítalo-brasileiro Ângelo Agostini. O medo das enfermidades e da morte nos acompanha ao longo da história e gera práticas e representações associadas ao contexto histórico da época. Hoje, a pandemia do covid-19 ceifa milhares de vida no Brasil e no mundo, e a forma como nos apropriamos da trágica realidade nos leva a produzir representações que resvalam, em muitos casos, para o negacionismo científico e contribuem para que muitas vidas ainda sejam perdidas pelos discursos e práticas esvaziados de fundamentação científica. Sitiadas, as cidades enfrentam o microscópico inimigo com distanciamento social e medidas sanitárias de higiene básica, enquanto a vacinação não consegue imunizar a maioria da população brasileira. O amor e a empatia tornam-se lenimentos no vazio deixado pela ausência de vacinas suficientes ou remédio específico contra o coronavírus até o presente momento, em 20 de março de 2021. Janelas antes fechadas são abertas para propiciar a visão do outro. Destacaremos neste artigo a relação entre sentimentos e suas expressões representativas relativas ao medo da morte e das enfermidades nas linguagens escrita e iconográfica e procuraremos articulá-los aos fatos históricos que serviram de palco para a sua construção. Analisar as práticas e representações associadas à saúde pública e desenvolver um estudo comparativo entre as epidemias do final do século XIX e a pandemia do covid-19 torna-se relevante para encontrarmos soluções realistas que nos conduzam com segurança para a liberdade, a saúde e o usufruto da vida em comunidade.

The fear of death and the myth of immortality are themes long present in various narratives, whether literary or visual. Science fiction as a genre offers us many venues for new explorations of this idea. Mind uploading is one of them. This fictional technique, related to cloning, is performed when the mind and consciousness of a person are transferred to another biological body or machine with the help of technology. In this way, a person continues their social life through their brain functions. This paper looks at four separate recent screen narratives – the movies Self/less, Transcendence, and Replicas, and the episode “Be Right Back” of the TV show Black Mirror. With the help of Tzvetan Todorov’s structural analysis, we find clauses that are present in all of the plots and see what ideas and topics they share. The paper also uses the idea of anthropological reading of science fiction and therefore uses scientific research to analyze these themes. By looking at anthropological findings of immortality, mortality, death in modern society, and digital techniques, we see how the analyzed narratives portray a unique mixture of fear of and longing for all the mentioned processes and ideas. Finally, this paper shows how science fiction could possibly reflect reality – both through presenting thoughts of society and inspiring future technological advances and ideas (in this case, the quest for immortality). While humans are still far from achieving eternal life, the mentioned screen narratives portray the growing stream of ideas that deal with mind uploading in the age of the internet and social media.

The COVID-19 pandemic has had a negative impact on the world However, the real consequences to the lives of individuals are still unclear, especially regarding mental health The present study aims to investigate whether there are any significant differences in illness attitudes (worry about illness, concern about pain, hypochondriacal beliefs, thanatophobia, and treatment experience) toward COVID-19 among Kuwaiti participants An online survey was distributed via WhatsApp to 1,413 residents of Kuwait The survey included the Illness Attitude Toward COVID-19 Scale (IATCS) and demographic data During any pandemic or crisis worldwide, individuals' mental health and illness attitude levels toward it differ depending on their sociodemographic characteristics This study detects that females, people aged 49 years old and younger, students, and people with bachelor's degrees reported higher scores of illness attitudes toward the COVID pandemic (PsycInfo Database Record (c) 2021 APA, all rights reserved) Abstract (French) La pandemie de COVID-19 a eu des repercussions negatives dans le monde entier Toutefois, les consequences reelles dans la vie des individus ne sont pas encore connues, en particulier en ce qui concerne la sante mentale La presente etude visait a examiner d'eventuelles differences importantes dans les attitudes a l'egard de la maladie (inquietudes au sujet de la maladie ou de la douleur, croyances hypocondriaques, thanatophobie et experience du traitement), en ce qui a trait a la COVID-19 parmi des participants au Kuwait Un sondage en ligne a ete distribue par l'entremise de WhatsApp a 1413 residents du Kuwait Le questionnaire incluait la llness Attitude Toward COVID-19 Scale (IATCS;Echelle des attitudes a l'egard de la COVID-19) et des donnees demographiques Durant toute pandemie ou crise internationale, les niveaux de sante mentale des individus et leurs attitudes envers la maladie varient selon leurs profils demographiques Cette etude a revele que les femmes, les personnes agees de 49 ans ou moins, les etudiants et les personnes detenant un baccalaureat ont rapporte de plus hauts scores pour les attitudes envers la maladie en ce qui a trait a la pandemie de COVID (PsycInfo Database Record (c) 2021 APA, all rights reserved) Impact Statement Public Significance Statement-Moreover, this study highlights that individuals developed different areas of illness attitudes toward COVID-19 than other studies, such as worrying about contracting the virus, concern about pain, hypochondriacal beliefs, fear of death from the virus, and treatment experience (PsycInfo Database Record (c) 2021 APA, all rights reserved)

The Covid‐19 pandemic brings into focus both the burdens on individuals, and the effects on the culture and society in general In our encounters with our patients, we as psychoanalysts have experienced the broad spectrum of possible reactions to the viral threat, just as it is found throughout society: from real fear to panic or, on the contrary, to a denial of the impending danger We are facing drastic changes which are connected with painful losses but sometimes also with new possibilities in our accustomed lives Nevertheless, the loss of trust in the preservation of individual and general health and of economic existence as well goes beyond the individual and leads to tensions and even cracks in the supposed social consensus Thus, in the relationship of the individual to society, the pandemic exacerbates the ambivalence between self‐interest and solidarity, not infrequently to the point of forming hostile attitudes In this article, the author explores the question of to what extent it is possible to speak about a “new Civilization and Its Discontents” in light of the increasing social tensions under the conditions of the pandemic It is the task of psychoanalysis to explicitly name the unconscious conflict between striving for pleasure and happiness or the search for security, in order to also contribute to dealing with the resulting aggression and fear of death in times of pandemic [ABSTRACT FROM AUTHOR] Copyright of International Journal of Applied Psychoanalytic Studies is the property of John Wiley & Sons, Inc and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission However, users may print, download, or email articles for individual use This abstract may be abridged No warranty is given about the accuracy of the copy Users should refer to the original published version of the material for the full abstract (Copyright applies to all Abstracts )

Existential concerns such as death, responsibility, meaninglessness, and isolation not only are the hallmark of existential psychotherapy but also are frequently encountered by CBT therapists—nevertheless, due to epistemological and ideological differences, existential and CBT approaches to psychotherapy had little overlap historically. During recent years, existential issues are increasingly discussed in empirical clinical psychology, e.g., the potential role of the fear of death for a variety of mental disorders by Iverach et al. (Clinical Psychology Review, 34(7), 580–593, 2014), and there is increasing experimental evidence for a causal rather than correlational role of death anxiety discussed by Menzies and Dar-Nimrod (Journal of Abnormal Psychology, 126(4), 367–377, 2017). Further, existential concerns are common themes in CBT discussed by Grober et al. (Psychotherapeut, 61(3), 229–236, 2016) and may play an important role in the training of CBT therapists discussed by Worrell et al. (Journal of Psychotherapy and Counselling Psychology Reflections, 3(1), 9–16, 2018) as well as in personal therapy and supervision.

Spirituality can be considered as a source of making meaning in life and may be important effect in defeating the fear of death. The aim of the study was to determine the predictors of death anxiet...

In Ps 90, the poet expresses his perception of man's time as marked by dynamic of passing away, fear of death, destruction, and futility. At the same time, he speaks of God's “eternity” as “You are” (v. 2). He discovers the astonishing influence of “eternity” on “time.” The prayer of the “servants” makes the distant God (full of anger and indignation – v. 11) come close to them and act in their fleeting time to evoke His “mercy,” “steadfast love,” “joy” “glorious power,” thereby making time “stable” and “permanent” (v. 17). This is anchored in God's eternity, even in God's “You are” (v. 2). In the short and transient “days” and “years” of His “servants” and their “sons,” God writes an intense experience of His eternity. The extraordinary coexistence, even the interpenetration of time and eternity in the experience of the believer (people), is perhaps the most crucial theological intuition of Ps 90.

We investigate the relationship between religious afterlife belief and fear of death in a Jewish population. Functionalist theories of religion often assert that afterlife belief serves as a buffer for death anxiety. Accordingly, those who attest to stronger, more orthodox, beliefs in an afterlife ought to indicate lower rates of death anxiety than those who do not have strongly held afterlife beliefs. From a wide-ranging survey of attitudes and experiences with death, we show that specific beliefs, intensity of belief, and orthodoxy of held beliefs play no significant role in the self-reported level of death anxiety in a Jewish population.

Fear, which has always been one of the most powerful of human passions, has grown in importance during modernity. First with Machiavelli and later especially with Hobbes, fear has become one of the foundational ideas of modern political philosophy. If fear, especially fear of death, does indeed occupy a central place in the foundation of modern politics, then it is necessary to study carefully the implications and consequences of the transhumanist attempt to overcome death. Among the main aspirations of transhumanism is the search for almost infinite longevity and, eventually, the total abolition of aging. Therefore, it is necessary to understand the specific role that fear of death has played in modern political philosophy to understand the possible effects that an eventual overcoming of death would have, albeit partial, as wanted by transhumanists. While the possibility of achieving immortality seems unlikely, this doesn’t mean that we shouldn’t study what’s behind this transhumanist aspiration. In this way, transhumanism seems the final consequence of modern development, since it’s in continuity with the modern attempt to respond to the fear of death, but it does so by trying an ultimate solution to it through the elimination of death, at least by sickness and old age. In this paper, we will review the role of fear of death in the founding of modern political philosophy by Machiavelli and Hobbes, and then we will analyse the transhumanist attempt to overcome death as a consequence of this fear and its possible political effects.

Epicurean Ethics − "Tetrapharmakos": Some Inquiries in Portuguese Philosophical Thought Can we achieve a good life, endure pain and eliminate the fear of death? What is the role of philosophy and the philosopher in the face of practical and speculative concerns? The philosophy of Epicurus (341-270 BC) aims at “the health of the soul” through the rigorous knowledge of the Universe. This article aims at analysing the ethical proposal of the philosopher − his tetrapharmakos (quadruple remedy to liberate the man). Below, two objections to his thinking are presented: on the one hand, Agostinho da Silva, criticizing Epicurean philosophy as a merely defensive method of pain; on the other hand, the characterization of the Epicurean legacy as unrealizable as a praxis ambition, as proposed by Fernando Pessoa’s heteronym, Ricardo Reis.

The article is about metaphysical studies of Peter Linitskyi’s (1839–1906), a professor of the Department of Logic and Metaphysics in the Kyiv Theological Academy. For many years P. Linitskyi taught students of the Academy all parts of metaphysics. The author of the article examines all approaches to metaphysical issues that the Kyiv professor held. Special attention is paid to the arguments that P. Linitskyі used to protect metaphysics from attempts to prove its inability to formulate theoretical knowledge about transcendental objects – God, Soul, World. Deep analysis conducted by P. Linitskyi with regard to the purpose and task of metaphysics revealed different principles of construction and substantiation of metaphysical knowledge, significant impact that metaphysics of materialistic philosophy of that time had on metaphysics, as well as positivism, which despite all the criticism of metaphysical doctrine, showed a strong connection with and dependence on metaphysical principles and concepts of positivism even derived from metaphysics. A concept of “Matter” in materialistic philosophy (C. Vogt, L. Büchner, J. Moleschott), “the Unknowable” concepts of the positivists (H. Spencer) – all these doctrines meet the basic criteria of transcendent reality, which is the subject of traditional metaphysics. In his studies of the origins of metaphysics, P. Linitskyi draws the reader’s attention to those conceptual approaches that reduced metaphysics to psychical motives such as interest, curiosity, desire to discover new truths about “hidden” things, search for answers to questions caused by fear of death, egoism or altruism, intent on explaining transcendent things based on his knowledge. Not ignoring these subjective motives of metaphysics, Kyiv professor believed that metaphysics needs to be studied and explained more thoroughly, namely, what is a logical-epistemological and categorical definition of the subject of metaphysics, as well as the recognition of theological basis which lays in cognition of it. Only a combination of all these factors allows existence of metaphysics as a philosophical science.

El artículo analiza la presencia del gallo como motivo simbólico y sus posibles significados en los cuentos «El ángel del Juicio» y «El Benefactor», de José Jiménez Lozano. Para acometer este estudio se han examinado las diversas simbologías que esta icónica ave ha adquirido a lo largo de los tiempos y se han puesto en relación con las diferentes significaciones que ostenta el animal en cada historia. En conclusión, el análisis de los relatos constata que, gracias a la polisemia simbólica que esta ave acoge bajo sus alas, el gallo actúa como un motivo simbólico muy potente y que es utilizado por el autor para conceptualizar problemáticas complejas, tales como el miedo a la muerte o el inexorable paso del tiempo, al tiempo que se corrobora la polisemia simbólica de esta ave.

While religiosity is usually associated with lower death anxiety, holding doubts about one’s faith are associated with higher death anxiety. Using longitudinal data from the Religion, Aging, and Health Study (2001–2004), this study examines within-individual changes in religious doubt and death anxiety. Results from lagged dependent variable models suggest that compared to older adults who did not experience any doubt about their faith, those holding consistently high doubt or increasing or decreasing doubt reported greater death anxiety. Lingering religious doubt was associated with higher death anxiety among weekly religious attenders. Taken together, our findings suggest that being more assured in one’s faith and spiritual understanding may lead to a more peaceful experience when confronting thoughts about one’s own mortality, especially for older adults holding a stronger religious identity. We situate our findings within the literature on the “dark side” of religion and well-being in later life.

the fear of death is the beginning of philosophy, and the final cause of religion–Arthur SchopenhauerThe Coalition for Radical Life Extension is a not-for-profit organization that advertises itself...

Objective: The study’s goal has been to know the feelings of women before the diagnosis of breast cancer and the need for mastectomy, identifying their support network in coping with the disease. Methods: It is a descriptive-exploratory study with a qualitative approach. A script with semi-structured questions was used for data collection and the data arrangement occurred through content analysis. Results: There were ten mastectomized women residing in Chapecó city, Santa Catarina State. The feelings about the cancer diagnosis ranged from despair and fear of death, up to the effort to overcome it. Regarding the feelings associated with experiencing the mastectomy, the shock came out, also negative thinking, understanding of the need to removing the breast and resilience. The support networks were described mainly as family, friends, and faith. Conclusion: When facing the diagnosis, women come up with many uncertainties; therefore, it is necessary stimulating health professionals to support women in the disease coping process.

Loss and its associated grief are important elements of many adverse life events. The focus of this study is centred on a particular form of mourning: the affliction derived from the social identity loss caused by the disaffiliation with a religious sect. In postmodern society, this phenomenon needs to be better evaluated because it may be causing severe distress in an increasing number of people. The literature describes the stress caused by switching from one religious group to another, but less analysis has been done on the potential deleterious effects of the loss of social identity because of the breaking down of relationships with people within the original group. Following the grounded theory approach, 14 former Jehovah’s Witnesses were interviewed with interpretative phenomenological analysis. Three main profiles emerged—born into the faith, converts to the faith, and inactive members—with different difficulties deriving from the loss of social identity and the relational network. The inquiry was focused on the effects of the identification versus individuation processes and also addressed the role of death anxiety. Results confirmed on the one hand a high level of distress that often caused death anxiety, alcoholism, panic attacks, and depression, as described in the literature. On the other hand, the importance of the individuation process emerged, following theologian Paul Tillich’s concept of “courage of self-affirmation” and Bernard Lonergan’s “self-appropriation,” whose development occurs in three phases: de-identification and loss, grieving and crisis, and the work of grief and complete self-affirmation or self-appropriation. The usefulness of communicating these specific themes to a broad audience by enhancing community education through widespread spiritual counseling is also addressed.

Many people believe in extra-sensory perception, e.g. the ability to communicate with thoughts, to sense future events or locate radiation with the help of a V-shaped piece of wood. Addressing a gap in research specifically focused on ESP beliefs, we investigated cognitive styles and basic motivations related to these beliefs in two survey studies. The findings suggest that a propensity to use intuition is the best predictor of ESP beliefs in terms of cognitive style. ESP belief is positively related to fear of death, and this relation is partly mediated by fatalism, i.e. the belief that chance controls one’s life. ESP beliefs do not seem to be perceived as irreconcilable with a rational view of reality however, they do not necessarily provide psychological protection from existential concerns. The implications of the findings in terms of costs and benefits of these beliefs and the possibility to change them are discussed.

The article presents the results of a research intervention aimed at exploring the differences among some factors (death anxiety, ontological representation of death as annihilation, alexithymia, s...

A methodological order is derived from the concept of phenomena and stages of understanding are developed according to Karl Jaspers. The three levels of descriptive, genetic and hermeneutic understanding are applied to the study of obsessive-compulsive disorder. Descriptive understanding essentially reveals a sense of incompleteness and depersonalization that underlies the experience of the nonsense of obsessive thoughts and that obsessive-compulsive symptoms do not come to an end. Genetic understanding shows particularly by reference to the trigger situation that sensitivity, undifferentiated affects, affective hyperarousal and traumatization are important aspects in the development and maintenance of the obsessive-compulsive disorder. Hermeneutic understanding brings to light the fear of death in obsessive-compulsive disorder as its anthropological dimension. The aim of this methodologically structured overview is to focus on the experience of the obsessive-compulsive patient, to keep curiosity and interest alive, so that both research and relationship to the patient is stimulated.

A Renaissance sonneteer conventionally describes a sublime love for an idealised woman, who is often unconquerable. However, Shakespeare's sonnets addressed to a woman reveal her sexual nature and ugliness of her figure and character, while those dedicated to a man idealise love. Apart from this most obvious distinction, Shakespeare's sonnets are more personal and elegiac than all the sonnets of his predecessors, due to the poet's expressed obsession with the devastating effect of time. The author of the paper will focus on such Shakespeare's expressions, especially on those sonnets in which the fear of death, mutability, and transience of life are the dominant feelings. By selecting these general motifs for the analysis, the traditional classification of Shakespeare's sonnets into those dedicated to a man (1-126) and those addressed to the Dark Lady (127-154) will be avoided.

Fear of death in contemporary Russian literatureabout warsModern Russian ‘war narratives’ contains works on both the Second World War and the subsequent conflicts in Afghanistan and Chechnya. In this article, we trace some autobiographical texts of the wars’ participants. Among the writers there are Oleg Ermakov, Zakhar Prilepin, Arkady Babchenko. As we find out, the contemporary ‘war narrative’ is interwoven with the lack of ideology and patriotic pathos. A soldier fails to accept his war, moreover, he questions the authorities in their decision to break out the military conflict. Due to the new motifs war — as it is depicted — turns into a set of primitive instincts, in which fear of death and a hunger for life take a significant narrative role.Strach przed śmiercią we wspolczesnej literaturze rosyjskiej o wojnieWspolczesna proza batalistyczna obejmuje utwory dotyczące zarowno wielkiej wojny ojczyźnianej, jak i poźniejszych wojen w Afganistanie i Czeczenii. Celem artykulu jest analiza autobiograficznych tekstow uczestnikow dzialan militarnych na tym obszarze. Wśrod autorow znaleźli sie Oleg Jermakow, Zachar Prilepin, Arkadij Babczenko. Autorka dochodzi w artykule do wniosku, ze proze wojenną ostatnich lat cechuje brak ideologii, patriotycznego patosu oraz kwestionowanie celowości walki zbrojnej. Ze wzgledu na deficyt zrozumienia i akceptacji dla podjetych dzialan postrzeganie wojny zostalo zredukowane do pierwotnych instynktow, wśrod ktorych strach przed śmiercią oraz pragnienie pozostania przy zyciu odgrywają znaczącą role.

This study examined the relationship among religiosity, morality, and fear of death. Students ( n = 328, 75% women, Mage = 18.9) completed measures of fear of death, frequency of immoral behavior, discrepancy between ideal and actual religious practices, strength of religious beliefs, views of God as punishing or forgiving, and behavior efficacy (the extent to which fate in the afterlife was perceived to be determined by behavior in this life). Frequency of immoral behavior was not related to fears of death, but both strength of religious views and behavior efficacy were negatively correlated with fears of death. In contrast, perceived failure to live up to religious standards was associated with more death anxiety, especially among those with punishing views of God. These findings support the idea that some aspects of religion can help protect people from death anxiety, whereas other aspects of religion can exacerbate fears of death.

By appealing to the similarity between pre-vital and post-mortem nonexistence, Lucretius famously tried to show that our anxiety about death was irrational. His so-called Symmetry Argument has been...

Spiritual beliefs and practices have long served as a critical component of treating or managing serious illness. There is evidence to suggest that patients would like healthcare professionals to address their existential and spiritual needs. The CASH Assessment Tool focuses on four key areas of spiritual concern: Care, Assistance/Help, Stress, and Hopes/Fears. In this QI Project, a palliative care team within an urban, safety net, tertiary-care, and academic healthcare setting sought to elicit themes from the CASH assessment used by chaplains caring for patients with serious illnesses. Thirty patients were included in the pilot. Themes identified included knowing the patient as a person, concern about loved ones, concern about pain, and fear of death. We found that the CASH Assessment Tool was able to demonstrate the existential concerns of patients and serve as a framework for discussion about concerns and hopes of patients with serious illness.

Aim Taking a corpus of nursing students enrolled in the 2017−2021 nursing degree, we aim to analyse how students' levels of resilience and fear of death evolve in the first three years of the degree and whether there are differences between students based on age and gender. In addition, we aim to describe the relationship between resilience and fear of death. Background Throughout their training, nursing students will encounter situations of grief and death that may generate reactions of rejection, anxiety and emotional imbalance. Recognising and controlling these emotions through specialised training in end-of-life care and fostering resilience is essential. Design Comparative, correlational and longitudinal study. Methods Our corpus comprised 100 nursing students who were followed through the first three years of their training. Data were collected using a sociodemographic questionnaire, the Collet-Lester Fear of Death Scale and the Resilience Scale. Results The corpus reported medium-high levels of fear of death overall. Patterns were similar for all academic years: fear of other people's death was invariably the highest scoring subscale; and while individual dimensions of the Collet-Lester scale correlated directly and significantly with each other they were found to be inversely related to student age. High levels of resilience were recorded and were highest in the final year. Conclusions In this sample of student nurses, fear of death and resilience do not appear to be related to each other. Nursing education must include training specifically targeted at increasing levels of resilience and decreasing fear of death to improve end-of-life care.

After a lockdown, particularly one where human life is at risk, there are expected to be psychological consequences. The examination of personality traits, where different adaptative and non-adaptative behaviors in the face of adversity are expected, is our interest. The aim of this research was to analyze the role fear of personal death played during the Covid-19 outbreak in relation to personality and anxiety. The main results can be described as follows: women displayed higher scores on anxiety and fear of personal death; gender, fear of personal death, neuroticism, and extraversion predicted anxiety; in men, the fear of personal death mediated the relationship between neuroticism and anxiety.

We explored the relationship between medical illness-related stress and fear of death and dying in a population of individuals with self-reported medical illnesses. Medically ill participants identified their level of stress related to their medical condition, their level of fear of death and dying, and what treatments they would most prefer for addressing any fear of death and dying as well as their medical illness-related stress. Participants’ medical illness-related stress levels were high with an average endorsed score of 7.23 out of 10 (most extreme stress). The majority (70%) of participants endorsed “some,” “a little,” or “no fear” of death and dying. Overall, reported medical illness-related stress was not significantly correlated with fear of death and dying. Seventy-five percent of participants reported preferring psychotherapy or mindfulness interventions for addressing their stress. Psychotherapy, anti-anxiety medications, and meditation were the top three choices for addressing fear of death and dying.

During the Anthropocene greenhouse gas forcing has risen by more than 2.0 W/m2, equivalent to more than >2 °C above pre-industrial temperatures, which constitutes an abrupt event over a period not much longer than a lifetime. As the climate stabilized from about 7000 years ago, the application by Neolithic civilizations of iron tools, production of excess grain and animal husbandry, allowed human creativity, imagination, dreams, aggression, fear of death and worship of nature and of the gods to be expressed. This developed through the construction of monuments for immortality, death rituals and genocidal wars in the name of superior powers. A consequent progressive mass extinction of species is tracking towards levels commensurate with those of the past five great mass extinctions of species, constituting a geological event horizon in the history of planet Earth.

Medical cryopreservation is the speculative practice of using low temperatures and medical-grade cryoprotective agents to halt the decay of a recently-deceased person’s brain and body for the prospect of future resuscitation and restoration of function. We conducted a survey of 1,487 internet users in the United States to measure familiarity with, interest in, beliefs about, and attitudes towards cryopreservation. The majority of respondents (75%) had previously heard of the topic. Respondents tended to underestimate the cost of cryopreservation and number of previous cases but overestimate the number of providers. While many respondents expressed interest in signing up (20%) or had actively researched the topic (21%), a much smaller fraction have decided to be cryopreserved (6%). This level of interest is much greater than the number of previous preservation cases would indicate. We found that respondents’ attitudes towards death significantly correlated with their general sentiments towards the topic, with those expressing a desire for longer life or to see the future being more interested and positively inclined. Fear of death was not associated with interest in cryopreservation. Negative sentiments towards cryopreservation were less common than respondents perceived. For example, 14% of respondents believed that “most people” think cryopreservation should be illegal, but only 4% of respondents actually did. Many respondents (42%) were pessimistic regarding the likelihood of cryopreservation being successful, but the mean estimate of time until revival of cryopreserved bodies would be possible was 82 years.

This study aimed to analyze fear of death and neutral acceptance of death after a significant loss and their associations with prolonged grief. The sample of the study included 239 bereaved participants. Time since the loss ranged from 6 to 72 months. We found that neutral acceptance of death was associated with older age, a natural cause of death, and the ability to find meaning in the death of a close one. Fear of death was negatively associated with the frequency of practicing religion. We found that fear of death but not neutral acceptance was significantly associated with prolonged grief symptoms.

Body ownership illusions are the basis of various virtual reality (VR) applications. However, such illusions frequently require elaborate tracking systems, which make deployment in clinical settings challenging. Therefore, we build on Bourdin and colleagues’ former work [3] to trial a virtual out-of-body experience (OBE, individuals view themselves situating outside their physical bodies) with ”minimal embodiment.” We used a consumer system consisting of a 3 degrees of freedom (DOF) headset and its associated 3 DOF hand tracker. In an exploratory study, we compared participants’ fear-of-death (FOD) after undergoing either a control condition (participants remained in control of the avatar body) or a disembodiment condition (participants drifted out of the avatar body and lost visuotactile contact with their avatar). Results revealed an indirect effect of perceived embodiment increasing FOD through a heightened degree of reported OBE in the experimental condition. We discuss limitations and possible extensions of this study, and the future of using simple VR tools in healthcare settings.

This chapter offers a brief 12-point summary of the major claims of Part II of this book. Here I stress enchantment, the human need for magic and transcendence of the mundane world, as well as the fear of death and destruction that the mundane gives rise to in humans.

En este ensayo se estudia el horror fantástico y el tema del miedo en Los muertos, las muertas y otras fantasmagorías (1935) de manera que queda ejemplarizado cómo Ramón Gómez de la Serna hace uso literario de dichas emociones implícita y explícitamente, teniendo en cuenta las propias reflexiones del escritor sobre el horror y el miedo a la muerte. También se analiza cómo se representan dichas manifestaciones narrativas en algunas minificciones de este libro estableciéndose relevantes conexiones, relacionadas con los temas indicados, con algunas ficciones de Bécquer, Maupassant y Poe. This essay will study the fantastical horror and the theme of fear in Los muertos, las muertas y otras fantasmagorías (1935) in order to exemplify how Ramón Gómez de la Serna makes literary use of such emotions implicitly and explicitly, taking into account the writer’s own reflections on horror and fear of death. Analysis will be made of how these narrative manifestations are represented in some microstories included in this book, establishing relevant connections, related to the topics indicated, with some of Bécquer, Maupassant and Poe’s fictions.

This chapter further explores the connection between explicit death anxiety and religious belief. Dealing with a large body of empirical research, it considers various interpretations of terror management theory (TMT) and their predictions about whether people are aware of and consciously afraid of death; whether death anxiety systematically covaries with religiosity; and how the two are causally related. As we gain more—and more complex—answers to these empirical questions, TMT may have to evolve to reconsider how death thought accessibility and death anxiety are related, whether literal immortality pursuits outweigh symbolic immortality pursuits, and how culturally specific factors impact the ostensibly universal fear of death.

The subjective reasons behind the choice of the theme of social fear - with reference to the fear of death - are the desire to deepen the knowledge of a feeling, to find out how it manifests collectively. Fear is a feeling felt at maximum intensity by the entire society, but also by every individual, from the beginning of life to the end of it.

The article analyses Thomas More’s firm attitude defending his conscience, which did not allow him to swear an oath. The basis for reflection is his prison correspondence, especially with her daughter Margaret. He remained faithful to his conscience because he refused to submit the required signatures and was beheaded, but gained eternal salvation. He studied for a long time, meditated and prayed to make the right decision. The closest urged him to change his decision, but he refused. He was not affected by accusations, slander, threats or flattery. He did not swear an oath and did not explain anything. He preserved freedom of conscience and responsibility for his own decisions. He did not judge anyone else. All the time he showed respect and loyalty to the king and constantly assured of his prayers in king’s intentions. Despite the weakness and fear of death, he put everything into God's hands. He was a prisoner of conscience and gave his live in the name of fidelity to the Church and the Holy See.

Death as an existential problem has given birth to two large spectra: fear of death or accepting it as an inevitable truth. This study aimed to examine the extent to which an individual's fear of death could be predicted by anticipation of the future (life orientation) and tendency of being here-and-now (trait mindfulness). Self-reported questionnaires of life orientation in optimism-pessimism continuum, trait mindfulness, and fear of death were presented through cloud-based online survey (N = 218 students, 73.585% females, average age 20.840 years, SD = 1.777). Hierarchical regressions analyses revealed that (i) optimistic orientation predicted a higher level of fear of death, (ii) trait mindfulness accounted for significant variance in fear of death after accounting for life orientation, and (iii) trait mindfulness did not moderate the link between life orientation and fear of death. The role of trait mindfulness was consistent in predicting lower levels of fear of death and dying of self as well as death of others, but not of dying of others. Additionally, women reported a higher level of fear of death, independent of life orientation and trait mindfulness. These individual differences should be taken into consideration when designing strategies to manage fear of death.

Terror Management Theory (TMT), derived from Ernest Becker’s The Denial of Death (1974), maintains that humans are motivated by the desire to overcome our fear of death by constructing meaning and ...

The overcoming of the fear of death in Zen - The argumentation of Daisetz Teiaro Suzuki and its discussion Studying the relationship between zen and kendō, Daisetz Teitaro Suzuki very often expressed the assertion that zen helps the swordsman to overcome the fear of death. The article, in its first part, presents the arguments which were used by Suzuki to justyfiy his conviction. Suzuki’s argumentation says first of all that the Buddhist enlightenment (satori), as the transgression of all differentiations, can help to overcome the fear of death, because it naturally eliminates the difference between life and death. Second part of the article shows how Brian Victoria, in his famous book Zen at War, refers to Suzuki’s argumentation. As Victoria’s opinion is not based on the philosophical ground, therefore the remaining part of the article tries to critically examine Suzuki’s argumentation, taking to account the full epistemological doctrine of enlightenment, which beside the transgression of differentiation aspect has also an affirmation of differentiation character.

The topic of attitudes to death is traditionally taboo in society but penetrates mass culture in the form of simulacra. The evolution of attitudes to death in the history of European civilization and in individual consciousness proceeding from the opinions of philosophers and theologians, as well as the results of empirical studies characterizing the attitude to death in mass consciousness, is shown. How popular is the belief in afterlife? Does religiosity have any effect on the fear of death? What are people afraid of when they think about death? Can one form a positive attitude to death? This article attempts to answer these questions.

El texto presenta dos relatos de personas que tuvieron la dramática experiencia de la guerra en Colombia. Las vivencias de temor a la muerte, destrucción y exilio, los sentimientos de peligro y amenaza y la miseria que deja a su paso el odio invitan al lector a conectarse con la vida y la muerte presentes en cada fragmento de historia. Para comprender mejor cada una de las escenas narradas y explorar el origen del mal en ellas, se utilizó el esquema teórico del psicoanálisis de Freud y Green, en particular sus conceptos de pulsión de vida, pulsión de muerte, dimensión estructural (Yo, Ello y Superyó), objetalización, desobjetalización y negativización.

There is an important relationship between continuously fulfilling religious activities and age. Individuals involve religious activities more in their lives as they get older. Younger individuals feel more distant from death due to the feelings caused by their young age and chose to continuously fulfill their religious activities later. This study aims to examine the relationship between continuously fulfilling religious activities and age. In this context, the study evaluates whether or not individuals continuously fulfill their religious activities on the basis of the age factor. As a result of the study, it has been determined that advance age causes individuals to feel closer to death and consequently live a more religious life by continuously fulfilling religious activities.

Does the old age have the gender or about the image of dusk of human life in The Island of Mesa SelimovicIn the text Iexplore the picture of the main characters old age. The question concerns possi­ble existence any difference between woman’s and man’s old age.There are two main characters, the older couple Maric who live on the nameless island what is the symbol of their loneliness and insulation, too.The picture of the old age is negative and pessimistic. It is connected with fear of death, dis­eases, boredom, powerless. The woman’s and man’s old age are really similar although Katarina submitted to aging when her husband needed more time. At first he was dissented at all. It is the theme of the most interesting text The old dog. Ima li starost rod ili slika životnog sumrakau Selimovicevim delu OstrvoTekst Ima li starost rod ili slika životnog sumraka uSelimovicevim delu Ostrvo fokusira na slici starosti ina pitanju da li se ženska imuska starost razlikuju između sebe. Heroji Ostrva su bracni par Maric, Ivan i Katarina, penzioneri koji žive na bezimenom ostrvu. Ostrvo simbolizira njihovu osamljenost iizolaciju od sveta.Slika starosti kod Selimovica definitivno je negativna; ona se veže sa strepnjom od smrti, bolescu, camotinjom, osecajem uzaludnosti. Ženska imuska starost ne razlikuju se mnogo između sebe, slicne su iako Katarina se lakse složi sa staroscu, Ivan se pocetno buni intenzivno, zatim polako prihvata realnost. Otome se prica unajinteresantnijem delu knjige Stari pas.