Deathis an inherentaspectof human life.We cantalk about itin terms ofphilosophical, cultural, religious, andmedical. However, thediscourseabout deathis difficult, carries asubjective viewand reference. The visionof dying anddeath,from a psychologicalpoint of view,dictatesthe conditions thatmust be complied within order totreat itsubjectively, not objectively.In practice, thepsychologicalimportantit becomesappropriate to prepareto relivethedeath oftheirloved ones.
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The article focuses on roadside memorials (RSMs) created for the victims of traffic accidents in the Czech Republic. It provides the results of longitudinal field research conducted in central and northern Bohemia in the periods 2005-2008 (first research wave) and 2011-2014 (second research wave). Attention is devoted particularly to the temporality of such memorials. The research, consisting of the study of a sample of 69 roadside memorials, was repeated after a period of around seven years and the data from both waves sebsequently compared; the final sample consisted of 89 memorials.
In this article, the author undertakes an attempt to examine the nature of death as such. He begins with analyzing the commonsense understanding of death and, then passes on to philosophical and theological analyses. The author attempts to refer the philosophical and theological reflection on death and dying to the contemporary cultural context. Without a proper answer to questions: who man is, why he came into existence, and what the purpose of his life is, one cannot overcame the fear of passing away, suffering and death.
IT
Alla luce della ragione la morte è un non senso, e violenza contro l’istinto primigenio d’ogni essere vivente, razionale o no, di amore e salvaguardia della propria vita e della propria corporeità. La rivelazione biblica getta sulla morte una luce di comprensibilità: evento originariamente naturale nel ciclo di perfezione della creatura e segno del suo limite creaturale, la morte si è caricata di paura e di violenza a causa del peccato, di cui è diventata la terribile punizione. La vittoria di Cristo sulla morte, con la risurrezione gloriosa del corpo, è la manifestazione concreta ed esplicita della sua vittoria sul male e sul peccato.
Tanatopedagogics as a study on upbringing with the awareness of mortality, imprinted in the nature of human being based on a fundamental principle of respect for the dignity of every human being and the integrity and a priori value of human life draws on the ideas of Viktor Frankl.
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The article attempts to revive the conception of the body in Ludwig Feuerbach and the young Marx. The aim is to show that Feuerbach produced a concept of embodiment which is to be distinguished from its conception in psychoanalysis and in political thought (the body as the object of bio-power) which prevail in contemporary post-Marxist theory. The difference between these two conceptions can be expressed thus: the Feuerbachian and young-Marxian understanding corresponds to the concept sarx (the natural body), while its conception in post-Marxist thought corresponds to the concept sóma (the body symbolised). Post-Marxist authors generally assume the correctness of Althusser’s rejection of this conception. It is for this reason that I examine Althusser’s critique of Feuerbach’s philosophy in its relation to the question of embodiment and I attempt to show that Althusser’s theory cannot comprehend Feuerbach’s most important discovery. In the final part I deal with Feuerbach as the first thinker of non-identity (Adorno’s term) and I look at his reflections on death as the hidden background of his living and real body. The conclusion is that Feuerbach introduces a conception of embodiment which cannot be completely incorporated into cultural and bio-political practices.
Seneca shows us that reading the philosophers can enable the reader to escape time. He also teaches how to possess the future achieving fame among wise and virtuous people. In Seneca’s opinion, time is our greatest wealth, however ephemeral it might be, although his tragic heroes and heroines as well as the author himself are conscious of the fact that death limits the time of life thus making it valuable. Nevertheless, his philosophy is often pessimistic, neglecting hope as a key to the future.
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Pain is an authentic part of humanity. This text deals with the topic of pain within the context of sports. It compares the agon of war to the agon of sports. Here, pain is considered as a physical phenomenon, as a cultural and social construct as well as a meaningful phenomenon. Another issue addressed in this paper is how pain is presented as an authentic component of performing sports. A loss of authenticity in sports is mentioned in connection with the prevalence of injuries. Special attention is paid to the topic of death, which is understood as being a part of the horizon of pain. The last part of the article focuses on crises in professional sports and asks about the meaning of pain and suffering in sports.
By implementing a narrative analysis, the author tries to provide an answer to the question of what and how does Mathew the Evangelist say about the involvement, guilt, responsibility of pagans, and consequently about the perspectives of their salvation. Such a question seems particularly justified in reference to the Gospel according to Mathew, because – taking into consideration place, circumstances and time of editorial works – he found himself in a situation of being forced to face that problem and give his answer to the Church he himself represented as its future in the ethno-Christian and pagan world depended mostly on that answer.
Video games present different meanings of death than those conditioned by social and cultural contexts. Most games treat the motif of death instrumentally. Therefore, death is usually a norm and a rule in typical video games. However, art games present a different sense of death, one that defies its conventional meanings. The article analyses the different presentations of death in three art games: "Passage" (Rohrer, 2007), "The Graveyard" (Tale of Tales, 2008) and "Queers in Love at the End of the World" (Anthropy, 2013). These productions prove that video games are an excellent medium to offer players a deep emotional experience, which can also encourage taking a fundamental and more profound reflection on the meaning of life and death.
The article attempts to provide a contextual interpretation of a few chosen poems written by Krzysztof Kamil Baczyński. The biographical and historical context left an extraordinary imprint on the poet’s work. In his lyrics, along with light-hearted, fairy tale like scenery there appear, in the course of time, increasingly clear and menacing signs of the horrifying reality of war and Nazi occupation. The poet searches for salvation and recovery of the original world of nature. Nevertheless, he ends up being defeated by the terrifying forces of history.
The author’s aim is to present the role of death (its conceptions, symbolism and effects) in forming social tourist space. The author presents the history of the perception of death and quotes examples of death - related sites which are interesting from a tourist point of view. He also attempts to answer the question why tour- ists visit places associated with death.The author’s aim is to present the role of death (its conceptions, symbolism and effects) in forming social tourist space. The author presents the history of the perception of death and quotes examples of death - related sites which are interesting from a tourist point of view. He also attempts to answer the question why tour- ists visit places associated with death.
PL
Celem autora artykułu jest przedstawienie roli, jaką śmierć (jej wyobrażenia, symbolika i skutki) odgrywa w kształtowaniu społecznej przestrzeni turystycznej. Zapre- zentowana została historia percepcji śmierci w ujęciu poznaw- czym oraz podano przykłady miejsc związanych ze śmiercią, będących przedmiotem zainteresowań turystycznych. Autor podejmuje próbę odpowiedzi na pytanie: dlaczego turysta od- wiedza miejsca związane ze śmiercią?
The article comes from the book: Iluzja a realizm. Gra z widzem w sztuce holenderskiej 1580-1660 (2005). By resorting to his experiences as a researcher, lecturer, and museum expert, the author presented a lavishly illustrated and thoroughly humanistic dissertation transcending the hermetic scientific discourse and accessible to all readers interested not solely in Dutch art of the Golden Age, but also in the history of European art and culture.
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Despite a number of particular studies, the Renaissance epitaph remains a largely undervalued source. Art historians study it solely as a “work of art,” while historians tend to use it as a source of purely factual data (heraldic, epigraphic, genealogical, prosopographic etc.). However, from the wider, cultural-historical or historicalanthropological perspective, it is necessary for both disciplines to realize the specific value of the epitaph as a sepulchral monument, the goal of which was to construct the identity of the “social body” of the deceased. The specific conceptual character of the epitaph thus offers a possibility to study it as a complex medium (source) reflecting cultural codes of dying, death, remembering and salvation (which is especially interesting in the context of Europe divided by different denominations), but also as a pure phenomenon that took part in forming the death discourse of the period.
The paper argues that F. Nietzsche’s magnum opus Thus Spoke Zarathustra can be looked upon as a narrative about the protagonist’s maturation to understand, articulate and accept the thought of the eternal return which is tantamount to accepting the prospect of his own imminent death and the enigma of afterlife. I seek to prove that Zarathustra purposely defers systematic and coherent explanation of his deepest thought, as well as he dismisses its interpretations proposed by his animals, disciples, and by his main enemy – the dwarf. The thought of the eternal return can only be revealed, enacted. For this purpose, Zarathustra must actually die and return and by so doing bestow on the next generations the gift of his secret intuition. It can be argued convincingly that the last two chapters of part IV of Thus Spoke Zarathustra are conceived as a powerful performative reenactment of the thought of the eternal return as a selective force. The force, however, which does not bring a different (resp. “better”, “stronger”…) existence, as Gilles Deleuze would want it, but the very same, identical life.
W artykule przedstawiono problematykę śmierci osobniczej (mózgowej) jako przesłanki dopuszczalności przeszczepu ex mortuo. W pierwszej kolejności zostały opisane podstawowe zagadnienia dotyczące pojęcia transplantacji oraz jej rodzajów występujących w piśmiennictwie medycznym. Dalej poruszono tematykę śmierci i jej rodzajów w kontekście transplantacji, podkreślono również występującą w doktrynie różnicę utożsamiania śmierci klinicznej ze śmiercią pozorną, a także przedstawiono występujący w literaturze sztuczny podział śmierci ze względu na narządy, tj. mózg, płuca i serce. Głównym punktem pracy jest zagadnienie śmierci mózgowej (osobniczej). Wskazano wątpliwości natury prawnej, medycznej i społecznej odnośnie do tej przesłanki. Wskazano na metodykę pracy przy ustaleniu śmierci mózgowej. Zwrócono uwagę na fakt zmiany definicji na gruncie obowiązującej ustawy transplantacyjnej. W dalszej kolejności zostało poruszone zagadnienie śmierci wskutek nieodwracalnego zatrzymania krążenia. W podsumowaniu zebrano w sposób ścisły wątki omawiane przez całą pracę i wspominano o innych przesłankach dopuszczalności przeszczepu ex mortuo.
EN
The article discusses the issues of the ontogenetic (brain) death as the condition for the admissibility of ex mortuo transplant. In the first place, the basic issues have been discussed related to the concept of transplantation; an attempt has been made to collect and describe specific types of transplant occurring in medical literature. Further, the theme of death and its types in the context of transplantation have been elaborated on. The author highlighted a difference – present in the doctrine – of identifying clinical and apparent death, as well as presented an artificial division – visible in the literature – of death because of the organ, i.e. brain, lungs and heart. The main point is the issue of the brain (ontogenetic) death. The social, medical and legal concerns with respect to this premise have been indicated. There is also a description of the methodology of work with determination of brain death. The author has also paid attention to the change in the definitions on the basis of the existing transplant law. The question of death being the result of the irreversible cardiac arrest has been also raised. The summary collects the issues thoroughly discussed in the work and mentions other premises for the admissibility of ex mortuo transplant.
In this paper I will attempt to provide a fundamentally theoretical, political and ex-perimental way for understanding “running” and the idea or notions of death and rein-carnation, especially in terms of human development. More importantly, I will try to answer and explain how the physical exercise of running (or human movement) can play a key part in the transmigration of human souls. Furthermore, I will explain how running, death, and reincarnation are interconnected in some profound ways. It should be pointed out that humans have been running since walking up-right—for survival and transportation. Although the human, two-footed transit system is not the fastest or most efficient way of getting around, running ultimately allows us to get to where we want to go—even in life. As human beings, we also have souls and physically die, or cease living, which is inevitable, and should always be considered an integral part of our existence.
A commemoration and remembrance firework in honour of the extraordinary life and oeuvre of W. G. Sebald was ignited by the artist Jeremy Millar alongside the A146 near Framingham Pigot, on the spot where Sebald died in a car accident on 14 December 2001.
Studies of ancient funerary rituals lead to the philosophical problem of the opposi-tion of life and death. Ancient cultural forms that remove this opposition are based on the specifically irrational and correlate with irrational ideas about the soul and its desti-nation after death. The modern rational mind eliminates these forms. Based on an ontologically balanced paradigmatic synthetic approach, considering the features of ontology and myth, a dynamic model of the archaic perception of death—metaphysics of overcoming—was formed. This integrated model most accurately reflects the pre-philosophical way of the transcendence of the being. The metaphysics of overcoming can be the core of the ancient ritual comprehension theory.
Śmierć to zadanie dla edukacji całożyciowej, swoisty problem andragogiki. Proponowany Czytelnikowi tekst dedykowany jest niedawno zmarłemu aktorowi, Krzysztofowi Kolbergerowi, i jest filozoficzną podstawą bardziej szczegółowej refleksji, która może się odbyć na gruncie powyższej subdyscypliny pedagogicznej. O tym, że wzmiankowane sprowadzenie niejednokrotnie abstrakcyjnych problemów filozoficznych do jak najbardziej realnych spraw egzystencji człowieka umierającego jest możliwe przekona Czytelnika porównanie odnośnych fragmentów tekstu z wyimkami z myśli mówiącego o śmierci Krzysztofa Kolbergera.
EN
Death is a subject for lifelong learning, an area of interest for andragogy. The text presented for the reader's consideration is dedicated to Krzysztof Kolberger, the actor who has recently passed away, and is a philosophical basis for a more detailed consideration, which might be performed on the basis of the above mentioned discipline. The reader will be convinced of the fact that it's possible to reduce often abstract philosophical problems to absolutely real issues of the existence of somebody dying, dying, by comparing fragments of the text with parts of the thoughts of Krzysztof Kolberger discussing death.
Artykuł koncentruje się wokół zagadnień związanych ze śmiercią dziecka i okresem żałoby rodziców. Oprócz literatury dotyczącej tego tematu autor wykorzystuje własne doświadczenie zdobyte podczas spotkań z osieroconymi rodzicami w Sanktuarium Bożego Miłosierdzia w Krakowie Łagiewnikach. Artykuł składa się z trzech części. W pierwszej omówiono zagadnienie straty bliskiej osoby i jej wpływu na życie osobiste i rodzinne, w następnej zagadnienie żałoby, a ostatnia część związana jest z pomocą osobom doświadczonym śmiercią dziecka.
EN
The paper focuses on issues related to the death of a child and on the period of parents mourning. Author, apart from literature related to this topic, describes his own experience based on the meetings with bereaved parents at the Sanctuary of Divine Mercy in Krakow Lagiewniki. The article consists of three parts. The first part discusses the issue of bereavement and its impact on personal and family life. The next describes the issue of mourning and the last part is connected with the help for people who experienced the death of a child.
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