scholarly journals Impossible Emotions: The Ethics of Mourning and Melancholia

2021 ◽  
Vol 12 ◽  
pp. 74-93
Author(s):  
Tirna Chatterjee
Keyword(s):  
Sigmund Freud ◽  
Jacques Derrida ◽  
Life And Death ◽  
Ethical Implications ◽  
Impossible Task ◽  
The Dead ◽  
Mourning And Melancholia ◽  
Discursive Traditions

This paper looks at mourning and melancholia, and their ethical implications through the work of Sigmund Freud and mostly Jacques Derrida. The attempt here is to read through Derrida’s auto thanatological oeuvre through questions of fidelity, interminability, impossibility and ethics. In our perpetual struggle as scholars dealing with questions of meaning, existence, loss, life and death this paper tries to navigate the discursive traditions of looking at mourning and melancholia and what their radical potential is or can be where the mourning; melancholic; haunted; living subjects bear an impossible task unto the dead.

Difficulties of Determining Death

2020 ◽  
pp. 155-176
Author(s):  
James F. Childress
Keyword(s):  
Organ Donation ◽  
Vital Organ ◽  
Determination Of Death ◽  
Life And Death ◽  
Ethical Implications ◽  
Legal Fiction ◽  
Dead Donor Rule ◽  
Deceased Organ Donation ◽  
The Dead

This chapter considers what we should do with the “dead donor rule” in transplantation in light of controversies about different ways of determining death. The system of voluntary deceased organ donation depends on public trust, based in part on adherence to the “Dead Donor Rule” (DDR). However, this rule presupposes that the line between life and death can be reliably drawn for purposes of removing vital organs for transplantation. Different but serious conceptual, scientific, and ethical questions surround deceased donation after neurological determination of death and after circulatory determination of death in either controlled or uncontrolled forms. This chapter examines the ethical implications of different approaches to the DDR and asks which public policy should be adopted: (1) abandon the DDR and move to living vital organ donation; (2) retain the DDR but view the determination of death as a legal fiction; (3) retain the DDR but expand individual/familial choices of conceptions of and criteria for determining death; or (4) retain and strengthen the DDR and ethically improve its operation. This chapter argues for the fourth option and for improving the process of individual and familial informed consent to deceased organ donation.

Horror and Death: Rethinking Coco's Border Politics

2020 ◽  
Vol 73 (4) ◽  
pp. 41-49
Author(s):  
Orquidea Morales
Keyword(s):  
The United States ◽  
Horror Film ◽  
Walt Disney Company ◽  
Life And Death ◽  
Walt Disney ◽  
Day Of The Dead ◽  
Animated Film ◽  
Border Politics ◽  
The Dead ◽  
The U.S

In 2013, the Walt Disney Company submitted an application to trademark “Día de los muertos” (Day of the Dead) as they prepared to launch a holiday themed movie. Almost immediately after this became public Disney faced such strong criticism and backlash they withdrew their petition. By October of 2017 Disney/Pixar released the animated film Coco. Audiences in Mexico and the U.S. praised it's accurate and authentic representation of the celebration of Day of the Dead. In this essay, I argue that despite its generic framing, Coco mobilizes many elements of horror in its account of Miguel's trespassing into the forbidden space of the dead and his transformation into a liminal figure, both dead and alive. Specifically, with its horror so deftly deployed through tropes and images of borders, whether between life and death or the United States and Mexico, Coco falls within a new genre, the border horror film.

BLINDNESS AS THE THRESHOLD BETWEEN LIFE AND DEATH IN SENECA'S OEDIPVS AND PHOENISSAE

2021 ◽  
pp. 1-14
Author(s):  
Ricardo Duarte
Keyword(s):  
Thought Processes ◽  
Life And Death ◽  
Self Knowledge ◽  
The Dead

Abstract This article looks at the complexity of the thought processes that lead Seneca's Oedipus to choose the mors longa of blindness as punishment for his crime (in his blindness, he is to live in a kind of ostracism, separately from both the living and the dead). It offers an analysis of the consolation of this existence on the threshold between life and death, notably with reference to the end of the Oedipus, but also of the sorrow of this liminal existence. The latter is described in Seneca's Phoenissae, which suggests an escape, by death stricto sensu, from the threshold represented by blindness, by which Oedipus now feels trapped. By examining these three topics, the article shows how the threshold between life and death which Oedipus chooses at the end of Seneca's Oedipus and experiences in the Phoenissae mirrors the ambivalence and the errors of his life before he blinded himself. Ultimately, it also illustrates Oedipus’ continuing failure to achieve self-knowledge.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

Mortuary Graffiti in the Roman East

2018 ◽  
pp. 80-140
Author(s):  
Karen B. Stern
Keyword(s):  
Jewish Life ◽  
Life And Death ◽  
Ancient City ◽  
Common Practices ◽  
The Dead ◽  
Roman East

This chapter examines how graffiti was used by ancient Jews to communicate with and about the dead. Focusing on graffiti discovered in cemeteries and burial caves throughout Palestine during the Hellenistic, Roman, and Byzantine periods, it describes recurrences of graffiti in Jewish mortuary contexts and suggests that acts of carving them were systematic and deliberate exercises, undertaken by Jews inside cemeteries and burial caves throughout the ancient Levant. The chapter first considers the graffiti inside the mortuary landscape of the ancient city of Beit Shearim, which reveal new readings of the cultural matrix of burial populations at the site as well as insights into Jewish life (and death) in the late ancient Roman East. The mortuary graffiti found at Beit Shearim also offer important information about the relationships between regional Jews and contemporaneous rabbis, who may or may not have followed common practices relating to death and commemoration.

HOUSMAN'S SPECTRAL SHROPSHIRE

2015 ◽  
Vol 43 (4) ◽  
pp. 857-873
Author(s):  
Mihail Evans
Keyword(s):  
Jacques Derrida ◽  
Fictional World ◽  
Late Work ◽  
The Subject ◽  
The Dead ◽  
The Way

The fictional setting of the “Shropshire” of A. E. Housman's A Shropshire Lad (1894) is well known. He himself admitted to hardly having visited the county before the publication of his cycle of poems and the topography of the county in verse and actuality are often two different things. For instance, Hughley, whose steeple in the poems is a “far-known sign,” as Housman's brother Laurence discovered on a post-publication visit, is located in a valley and the remarkable spire turns out to be squat rather than soaring (Burnett, Letters 1: 90). The particular form of unreality that will be the subject of this paper is not, however, the physical backdrop of Housman's poems, imaginary or otherwise. Rather I would like to focus on the way in which the imaginative universe of Housman is populated by figures who challenge our assumptions about the boundary between the realms of the living and the dead. We might say that I will be concerned not with the epistemology of Housman's Shropshire but with its ontology, or perhaps, to use a term of Derrida's, with its “hauntology” (Specters 10, 51, 161). Indeed, my suggestion will be that far from being an untrue or fictional world, the phantasmal figures of Housman's Shropshire articulate that reality that is named, in the late work of Jacques Derrida, as the spectral. My essay will elaborate the question of the spectral as an interplay between the poems of Housman and the philosophical meditations of Derrida.

Mourning and Melancholia

2020 ◽  
Author(s):  
Tanya Dalziell
Keyword(s):  
Literary Theory ◽  
Sigmund Freud ◽  
Historical Period ◽  
Poetic Form ◽  
Early 21St Century ◽  
The World ◽  
Work Of Mourning ◽  
And Shifts ◽  
Historical Moment ◽  
Mourning And Melancholia

Mourning and melancholia are among the primary concepts that have come to interest and structure late-20th- and early-21st-century literary theory. The terms are not new to this historical moment—Hippocrates (460–379 bce) believed that an excess of black bile caused melancholia and its symptoms of fear and sadness—but they have taken on an urgent charge as theories respond to both the world around them and shifts in theory itself. With the 20th century viewed as a historical period marked by cataclysmic events, and literary theory characterized by the collapse of the transcendental signified, attention has turned to mourning and melancholia, and questions of how to respond to and represent loss. The work of Sigmund Freud has been a touchstone in this regard. Since the publication in 1917 of his essay “Mourning and Melancholia,” theorists have been applying and critiquing the ideas Freud formulated, and examining how literature might register them. The elegy has been singled out for particular scrutiny given that this poetic form is conventionally a lament for the dead that offers solace to the survivors. Yet, focus has expanded to include other literary modes and to query both the ethics of coming to terms with loss, which is the ostensible work of mourning, and the affective and political desirability of melancholia.

Adorno on Kierkegaard on Love for the Dead

2019 ◽  
Vol 49 (2) ◽  
pp. 189-213
Author(s):  
Dylan Shaul ◽  
Keyword(s):  
Negative Dialectics ◽  
The Dead ◽  
Mourning And Melancholia ◽  
Moral Motive

This article employs Freud’s distinction between mourning and melancholia to clarify Adorno’s reading of Kierkegaard. Adorno finds in Kierkegaard’s view of love for the dead both the consummate reified fetish of our instrumentalizing exchange society, and the only unmutilated relation left to us in our otherwise thoroughly damaged lives. Adorno’s negative dialectics emerges as the melancholy science resulting from a disfigured mourning’s present impossibility, upholding a material moral motive rooted in the unmournability of historical catastrophe. Yet this very melancholia also proves to be the last unlikely refuge of hope—in a Kierkegaardian sense—for a future redemption.

Refusing Life-Sustaining Treatment after Catastrophic Injury: Ethical Implications

1996 ◽  
Vol 24 (1) ◽  
pp. 54-61 ◽  
Author(s):  
Tia Powell ◽  
Bruce Lowenstein
Keyword(s):  
Competent Patient ◽  
Life And Death ◽  
Ethical Implications ◽  
Catastrophic Injury ◽  
Capacity Evaluation ◽  
Decision Making Capacity ◽  
Life Sustaining Treatment ◽  
Life Circumstances ◽  
The Impact ◽  
Real Patients

In theory, a competent patient may refuse any and all treatments, even those that sustain life. The problem with this theory, confidently and frequently asserted, is that the circumstances of real patients may so confound us with their complexity as to shake our confident assumptions to their core.For instance, it is not the case that one may always and easily know which patients are competent. Indeed, evaluation of decision-making capacity is notoriously difficult. Not only may reasonable and experienced evaluators, say a judge and a psychiatrist, disagree, but also a person's capacity may change from hour to hour and may extend to some decisions yet not to others. And yet it is on this subtle art of capacity evaluation that life and death decisions often turn, especially when patients decline life-sustaining treatment.An evaluation of capacity may consider the impact of serious medical or psychiatric illness, as well as the patient's life circumstances.

Sign in / Sign up

Export Citation Format

Share Document