My-Death

Author(s):  
Peter J. Adams

This chapter begins by exploring the various ways that we use features of other people’s death to make sense of my-death. This includes beliefs in various forms of life after death, projecting our experience into the minds of those who are dying, and constructing a sense of living on in some form of afterlife. It then shifts to looking critically at the appropriateness of transposing other-death onto my-death and concludes that these two aspects are very different. The chapter then moves to considering other ways of looking at my-death which do not rely on other-death and focuses specifically on understandings of my-death as total annihilation.

1981 ◽  
Vol 36 (11) ◽  
pp. 1459-1461 ◽  
Author(s):  
Ian Stevenson
Keyword(s):  

Author(s):  
Paolo Bartoloni

The Italian poet Dante Alighieri (1265–1321) is invoked several times in the work of Giorgio Agamben, often in passing to stress a point, as when discussing the political relevance of désoeuvrement (KG 246); to develop a thought, as in the articulation of the medieval idea of imagination as the medium between body and soul (S, especially 127–9); or to explain an idea, as in the case of the artistic process understood as the meeting of contradictory forces such as inspiration and critical control (FR, especially 48–50). So while Agamben does not engage with Dante systematically, he refers to him constantly, treating the Florentine poet as an auctoritas whose presence adds critical rigour and credibility. Identifying and relating the instances of these encounters is useful since they highlight central aspects of Agamben’s thought and its development over the years, from the first writings, such as Stanzas, to more recent texts, such as Il fuoco e il racconto and The Use of Bodies. The significance of Agamben’s reliance on Dante can be divided into two categories: the aesthetic and the political. The following discussion will address each of these categories separately, but will also emphasise the philosophical continuity that links the discussion of the aesthetic with that of the political. While in the first instance Dante is offered as an example of poetic innovation, especially in relation to the use of language and imagination, in the second he is invoked as a forerunner of new forms of life. Mediality and potentiality are the two pivots connecting the aesthetic and the political.


2019 ◽  
Vol 11 (4) ◽  
pp. 45
Author(s):  
Cristina Lafont

In this essay I address the difficult question of how citizens with conflicting religious and secular views can fulfill the democratic obligation of justifying the imposition of coercive policies to others with reasons that they can also accept. After discussing the difficulties of proposals that either exclude religious beliefs from public deliberation or include them without any restrictions, I argue instead for a policy of mutual accountability that imposes the same deliberative rights and obligations on all democratic citizens. The main advantage of this proposal is that it recognizes the right of all democratic citizens to adopt their own cognitive stance (whether religious or secular) in political deliberation in the public sphere without giving up on the democratic obligation to provide reasons acceptable to everyone to justify coercive policies with which all citizens must comply.


Theoria ◽  
2020 ◽  
Vol 67 (162) ◽  
pp. 117-126
Author(s):  
David James ◽  
Bahareh Ebne Alian ◽  
Jean Terrier

The Actual and the Rational: Hegel and Objective Spirit, by Jean-François Kervégan. Translated by Daniela Ginsburg and Martin Shuster. Chicago: University of Chicago Press, 2018. xxiii + 384 pp.Avicenna and the Aristotelian Left, by Ernst Bloch. Translated by Loren Goldman and Peter Thompson. New York: Columbia University Press, 2019. xxvi +109 pp.Critique of Forms of Life, by Rahel Jaeggi. Translated by Ciaran Cronin. Cambridge, MA: Belknap Press of Harvard University Press, 2018. xx + 395 pp.


Author(s):  
Arianne F. Conty

Though responses to the Anthropocene have largely come from the natural and social sciences, religious responses to the Anthropocene have also been gaining momentum and many scholars have been calling for a religious response to complement scientific responses to climate change. Yet because Genesis 1:28 does indeed tell human beings to ‘subdue the earth’ monotheistic religions have often been understood as complicit in the human exceptionalism that is thought to have created the conditions for the Anthropocene. In distinction to such Biblical traditions, indigenous animistic cultures have typically respected all forms of life as ‘persons’ and such traditions have thus become a source of inspiration for ecological movements. After discussing contemporary Christian efforts to integrate the natural sciences and the environment into their responses to the Anthropocene, this article will turn to animism and seek to evaluate the risks and benefits that could ensue from a postmodern form of animism that could provide a necessary postsecular response to the Anthropocene.


2016 ◽  
Vol 1 (1) ◽  
pp. 38-67
Author(s):  
Sergey Domnikov ◽  
Keyword(s):  

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