scholarly journals Existential guilt and the fear of death

2017 ◽  
Vol 15 (5) ◽  
pp. 509-512 ◽  
Author(s):  
William Breitbart
2017 ◽  
Vol 73 (7) ◽  
Author(s):  
Gizem ONERI UZUN
Keyword(s):  

1994 ◽  
Vol 29 (3) ◽  
pp. 177-185 ◽  
Author(s):  
L. Eugene Thomas

Beliefs and feelings about death are excerpted from interviews conducted with elderly English men and women, who were viewed as spiritually mature by those in their community. Respondents reported a wide range of beliefs about death, reflecting their personal experience, but none reported fear of death. Subtle sex differences were noted: men tended to picture death in spatial terms, of moving into a new dimension, while women tended to describe death in terms of relationships. Overall the respondents indicated that they placed a positive value on death, viewing it as a continuation of, and source of meaning for their present life.


1987 ◽  
Vol 17 (3) ◽  
pp. 229-236 ◽  
Author(s):  
Alan Marks

A national sample of noninstitutionalized adult Americans is used to test two hypotheses and their relation to fear of death, The first hypothesis, referred to as the high risk hypothesis (i.e., groups with higher mortality rates will express more fear of death than groups with lower rates of mortality), is rejected. The second hypothesis, referred to as the social loss hypothesis, is developed and tested across six status categories—race, sex, age, religion, level of education, and health status. Zero order differences did appear for sex and race, however, these differences were eliminated with the introduction of controls. Both hypotheses are rejected.


2004 ◽  
Vol 94 ◽  
pp. 27-46
Author(s):  
Tobias Reinhardt

Readers have always acknowledged the comparatively clear macrostructure of De rerum natura 3. It begins with a prooemium in which is described the terrifying impact which the fear of death has on human lives, as well as the fact that Epicurus has provided a cure against this fear, namely his physical doctrines (1–93). Particular attention is paid to fears of an afterlife in which we have to suffer pain and grief in the underworld; cf., for instance, the programmatic lines 3.37–40 (translation by Ferguson Smith, which will be used throughout):This prooemium is followed by a long passage (94–829) in which Lucretius explains the basics of Epicurean psychology and tries to show that the soul is (like the body) material and hence mortal; this last point is driven home with particular force in II. 417–829 where Lucretius lists twenty-five proofs for the mortality of the soul.


2021 ◽  
pp. 003022282110291
Author(s):  
Jennifer K. Penberthy ◽  
Marieta Pehlivanova ◽  
Tevfik Kalelioglu ◽  
Chris A. Roe ◽  
Callum E. Cooper ◽  
...  

After death communications(ADCs) are defined as perceived spontaneous contacts with living individuals by the deceased. This research presents on a subset of data from a recent large international survey of individuals who experienced ADCs and provided systematic information regarding these experiences. In our research we explore the impact of having an ADC on reported spirituality, religiosity, beliefs and attitudes about death and dying and also explore the moderating factors of this impact. We found that having an ADC was perceived as a positive life experience and that it was associated with a reduction in fear of death, belief in life after death and that the deceased could communicate with the living, and increased reported spirituality. Moderating factors include aspects of having or desiring physical contact with the deceased as well as perceiving some emotional reaction to the ADCs. Future directions for research exploration are also provided based on our findings.


2021 ◽  
Vol 2 (1) ◽  
Author(s):  
Kanan Hirano ◽  
Kentaro Oba ◽  
Toshiki Saito ◽  
Shohei Yamazaki ◽  
Ryuta Kawashima ◽  
...  

Abstract Facing one’s own death and managing the fear of death are important existential issues, particularly in older populations. Although recent functional magnetic resonance imaging (fMRI) studies have investigated brain responses to death-related stimuli, none has examined whether this brain activation was specific to one’s own death or how it was related to dispositional fear of death. In this study, during fMRI, 34 elderly participants (aged, 60–72 years) were presented with either death-related or death-unrelated negative words and asked to evaluate the relevance of these words to the “self” or the “other.” The results showed that only the left supplementary motor area (SMA) was selectively activated during self-relevant judgments of death-related words. Regression analyses of the effect of fear of death on brain activation during death-related thoughts identified a significant negative linear correlation in the right supramarginal gyrus (SMG) and an inverted-U-shaped correlation in the posterior cingulate cortex (PCC) only during self-relevant judgments. Our results suggest potential involvement of the SMA in the existential aspect of thoughts of death. The distinct fear-of-death-dependent responses in the SMG and PCC may reflect fear-associated distancing of the physical self and the processing of death-related thoughts as a self-relevant future agenda, respectively.


2020 ◽  
Vol 110 ◽  
pp. 5-27
Author(s):  
Allison L. C. Emmerson

AbstractThe idea that the dead were polluting — that is, that corpses posed a danger of making the living unclean, offensive both to their own communities and to the gods — has long occupied a fundamental position in Roman funerary studies. Nevertheless, what that pollution comprised, as well as how it affected living society, remain subject to debate. This article aims to clarify the issue by re-examining the evidence for Roman attitudes towards the dead. Focusing on the city of Rome itself, I conclude that we have little reason to reconstruct a fear of death pollution prior to Late Antiquity; in fact, the term itself has been detrimental to current understandings. No surviving text from the late republican or early imperial periods indicates that corpses were objects of metaphysical fear, and rather than polluted, mourners are better conceived as obligated, bound by a variable combination of emotions and conventions to behave in certain, if certainly changeable, ways following a death.


1961 ◽  
Vol 10 (4) ◽  
pp. 230
Author(s):  
Joseph M. Natterson ◽  
&NA; Knudson ◽  
G Alfred
Keyword(s):  

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