The faces of death

Abstract

The individual's reaction to imminent death depends on his concept of the existential meaning of death.There are two main, but opposing, concepts, one positive and the other tragic. The first sees death as a transition to another mode of being. Within that three main modalities are to be distinguished, in which is considered either as an element in the cosmic harmony, the reintegration of the individual into the universal (the `Tagorian' mode); or secondly the possibility of man's external existence through his transfer, together with his entire physical and psychological apparatus, to a realm of legend (the `Mioritic' mode); or thirdly the culmination of life, the moment of maximum existential concentration overflowing into the universe and encircling it (the `Rilkian' mode).The second concept, the tragic concept, sees death either as a desired solution, which puts an end to the nothingness of life (the `Tracklian' mode); or as a nonsense, as an absurd injustice of nature (the `common' mode); or as a necessity of which we do not know the meaning, a dialectical moment of eternal change (the `Stoic' mode).The psychological care of the dying involves identification with the patient's concept of death, in order to maintain his morale and possibly diminish his terror of death. The doctor must therefore be a good psychologist and a genuine philosopher, in the strictest sense of the word.

The philosophy of palliative medicine: a challenge for medical education

“…This will stimulate small‐group discussion, making students sensitive to patients' needs in these situations.Role‐plays will focus on the issue of being aware of one's own attitudes to disease, which may affect patient management (Seravalli 1988). As one patient put it, ‘I want to die my own death and not my doctor's death’ (Popa & Hanganu 1979). By encouraging the acquisition of technical skills (Charlton 1991) and factual knowledge, but undervaluing our reactions to the people we meet, medicine can become a dehumanizing process.…”

Working with dying people: Crises and compensations

“…The important task of the family is to be there with the dying person. What those who are facing death share may well be anger, frustration, pain, guilt, blame, denial but the wi 11 ingness of all concerned to 1 isten and respond to the issues and questions which immediately concern the dying person, is a way of enabling her to deal with the crisis of meaning in the face of death (Popa and Hanganu, 1979). As Saunders (1969, 62) has stated succinctly: "You must be ready to listen; you must be ready to be silent; and you must just be committed".…”