Death Studies

O medo da morte esteve fortemente presente na mentalidade medieval. Em uma sociedade direcionada à salvação, procuraram-se alternativas para garanti-la, afastando-se dos riscos do Inferno e superando as punições do Purgatório. Os vivos, como responsáveis por aliviar os sofrimentos das almas que esperavam pela salvação no Purgatório, ofereciam continuamente missas, cânticos e orações pelos falecidos. Ao mesmo tempo, esses ritos empreendidos em favor dos mortos tinham papel fundamental na manutenção da memória coletiva e, portanto, no fortalecimento dos laços de pertencimento a uma comunidade. Na direção inversa, os mortos, além de favorecer seus entes mais próximos e determinadas instituições em seus testamentos, deixavam indicações de como sua memória deveria ser preservada e suas almas salvas. Entre os discursos da morte presentes nas narrativas e nos testamentos do fim do medievo, destacam-se os laços recíprocos de solidariedade estabelecidos entre vivos e mortos. Este trabalho tem por objetivo analisar tais laços com base na conjuntura da Londres do século XIV, partindo da narrativa The Canterbury Tales, escrita por Geoffrey Chaucer, e do Calendar referente aos testamentos arrolados na Court of Hustings, em especial, na segunda metade do século XIV.

Archaeology has always been political. The politicization of prehistoric archaeological material creates dilemmas that require theoretical reflection. Debates surrounding cultural affiliation and land rights based on material culture are particularly relevant because archaeological finds often play a central role in identity formation. Archaeology clearly influences contemporary political debates, as well as national and societal self-perceptions. The past exerts a profound impact on both the present and the future, and archaeology, as a privileged co-author of the past, carries the responsibility for ethical research and communication. Current political themes-such as gender, power, status, race, colonialism, and nationalism-affect archaeological work. Denmark's history as a colonial power, for example, is evident in its archaeological collections, which require ethical consideration. Terms like "cultural heritage" are frequently used without reflecting on their subjective connotations. In Denmark, much dissemination occurs through increasingly commercialized institutions, complicating the theoretical considerations that should guide interpretation. The misuse of archaeological material for political purposes is not a new phenomenon, and sometimes has had serious consequences. Archaeologists must therefore remain aware of the power inherent in narratives of the past, which can shape understandings of the present and potentially fuel political conflict.

Abbonamento 2025: Euro 25,00 (i.i.). Un fascicolo: Euro 12,00 (i.i.). Per gli arretrati inviare le richieste alla Redazione. Per abbonarsi ai "Quaderni" è sufficiente versare l'importo sul conto corrente bancario IBAN IT 15I 05652 66980 CC00 1000 2170 intestato a: Gruppo Studi Bassa Modenese APS -San Felice sul Panaro (Mo). L'abbonamento decorre dal "Quaderno" successivo al ricevimento del pagamento (salvo diversa indicazione del richiedente) ed è valido per due numeri.

This presentation clarifies the structural changes in support for euthanasia in Japanese society through an exploratory correlation analysis of the “Survey on Views of Life and Death” conducted in 2019 and 2024. In 2019, support for euthanasia was strongly associated with “self-determination in death” and “suicidal ideation/acceptance of suicide,” but by 2024 these correlations had disappeared, replaced by new associations such as “concern for family members’ deaths” and “preference for sudden death.” Behind this shift lie the progress of an aging society and changes in social risk perception after the COVID-19 pandemic.

In relation to religion, a contradiction is observed between “disregard for religion/denial of the afterlife” and “Buddhist faith/ancestor rituals,” reflecting the coexistence of conformity to traditional practices with a nihilistic view that “death is the end.” Furthermore, although the proportion of people with suicidal ideation increased, the share of euthanasia supporters among them declined. This suggests that euthanasia has come to be framed less as an issue of individual self-determination and more in connection with “the death of others” or “reduction of social costs.”

In conclusion, in post-COVID Japanese society, euthanasia appears to be shifting away from an issue of personal autonomy toward the possibility of “death without the individual’s consent” under institutional and social pressures. In both surveys, supporters of euthanasia accepted the risk of a “slippery slope” (broad interpretations), implying that pointing out such risks may no longer function as an effective critique of euthanasia.

　本発表は2019年と2024年に実施した「生と死の意識調査」の探索的相関分析を通じて、日本社会における安楽死支持の構造変化を明らかにする。2019年には「死の自己決定」や「希死念慮・自殺の容認」と安楽死支持が強く結びついていたが、2024年にはその関連が消失し、代わって「家族の死への関心」「突然死の希望」などが新たに関連した。背景には、高齢社会の進展やコロナ禍後の社会的リスク感覚の変化がある。 　また、宗教観との関連では「宗教軽視・死後否定」と「仏教的信仰・先祖祭祀」という矛盾が見られ、伝統的習俗への順応と「死ねば終わり」という虚無観が共存している。さらに、希死念慮を持つ人の割合は増加したが、その中で安楽死を支持する人の比率は低下した。これは、安楽死が個人の自己決定から「他者の死」や「社会的コスト削減」と結び付けられて語られるようになったことを反映している。 　結論として、ポスト・コロナの日本社会では、安楽死は自己決定の問題としてではなく、制度的・社会的圧力のもとで「本人の同意なき死」に接近している可能性が示唆される。いずれの調査でも、安楽死支持者は「滑り坂」（拡大解釈）のリスクを容認しており、そのリスクを指摘することが安楽死への批判として通用していないかもしれない。

The concepts of primordial incomprehensibility, ordered creation, and the liminal chaos between them form a foundational framework in Mesopotamian intellectual culture. The distinctive ways in which these concepts manifest in Sumero-Akkadian cultures suggest a systematic cosmological substructure—characterized by the paradoxical, cyclical, and co-creative relationships between forces such as Infinity and measure, generation and destruction, and definition and obscurity—that remains insufficiently examined in current scholarship. Drawing from a diverse corpus of Mesopotamian creative works, Kabbalistic exegesis, and post-modern scholarship, this thesis seeks to elucidate the essential dynamics within that substructure. By proposing a semiotic hermeneutical strategy attuned to the hidden dimensions of these traditions, this study aims to inspire new avenues of inquiry, address longstanding gaps in Assyriological understanding, and expand the discourse on esotericism in ancient thought.

The article reports on a newly re-discovered fragment of a recumbent effigial slab commemorating Abbot Hywel ('Howel'), most likely an abbot of the Cistercian house of Valle Crucis, near Llangollen (Denbighs.). The slab was probably carved very early in the fourteenth century, and could have covered the abbot's burial place. The stone was dislocated and fragmented at an unknown point in the abbey's history, and most likely removed from the site during the nineteenth-century clearance of the abbey ruins. It was briefly reported on in 1895 and has been lost to scholarship subsequently. If indeed from Valle Crucis, the stone is the only known effigial slab commemorating a Cistercian abbot from Wales, and a rare example from Britain. Given that few similar Cistercian abbatial monuments have been identified from elsewhere, the 'Smiling Abbot', although only a fragment, is a significant addition to the known corpus of later medieval mortuary monuments. The article discusses the provenance, dating, identification and significance of the monument, including the abbot's distinctive smile. The stone sheds new light on mortuary and commemorative practice at Valle Crucis Abbey in the early fourteenth century. Illus. 18 Map of the location of Valle Crucis in relation to Wynnstay Hall, showing routes available in 1860. Yellow = roads; thick black dashed line = principal railway lines; thin black dashed line = tramway; blue = water courses, red = canal. (Map drawn by Howard Williams with guidance from David Crane) Over the centuries, the Wynnstay estate, or the families from whom the Williams Wynn family were descended, owned land in Caernarfonshire, Cardiganshire, Denbighshire, Flintshire, Meirionethshire and Montgomeryshire, as well as in Shropshire, Cheshire, Buckinghamshire, London, Warwickshire, and Yorkshire. They also had connections with, and relatives in, South and West Wales, including Carmarthen. Hence, the family held land in the vicinity of many medieval religious houses, including some of the leading Cistercian abbeys of Wales, notably Aberconwy, Basingwerk, Cymer, Cwmhir, Strata Marcella, Strata Florida and Valle Crucis. They also had relatives who lived near Whitland (another Cistercian abbey) and Talley Abbey (a Premonstratensian foundation) (Roberts 1876). Illus. 19 The effigial slab of William de Freney, St Mary's Rhuddlan, dated to c. 1290.

O artigo analisa os cemitérios muçulmanos de Rabat (Marrocos) como espaços de territorialização espiritual, integrados à paisagem urbana, à memória coletiva e à teologia da morte. A partir de fotografias de campo e de uma descrição densa, evidencia como a repetição de lápides caiadas, a orientação das sepulturas para Meca, a simplicidade material e o simbolismo da cor branca configuram uma estética funerária marcada pela humildade e pela transcendência. O estudo mobiliza autores árabes e magrebinos em diálogo com a antropologia interpretativa para mostrar que o cemitério não é resíduo da cidade moderna, mas um marco urbano ativo que sacraliza o solo, organiza sociabilidades e mantém viva a memória comunitária. São explorados também os rituais de morte e luto, as práticas de gênero (como o luto em branco das viúvas) e os circuitos de solidariedade (zakat e caridade), concluindo que esses espaços funcionam como infraestrutura moral e espiritual da cidade.

Mahasweta Devi's Mother of 1084 (Hajar Churashir Ma, 1974) is a strong narrative that explores motherhood that mixes political criticism with personal pain. The narrative of Sujata, a mother confronting the brutal demise of her son Brati, a Naxalite insurgent, unfolds in Bengal during the 1970s amidst the Naxalite insurrection. This study examines the notion of motherhood in the text, emphasising how Devi redefines it beyond traditional stereotypes to embody resistance, trauma, and self-actualisation. It studies how Sujata, the protagonist of the novel, changed from being an outcast in a patriarchal home to a symbol of subaltern agency who fights against social norms and systematic oppression from a feminist and postcolonial point of view. The novel also talks about how politics, gender, class, and being a mother are all connected. Devi's main focus is her criticism of state violence and the middle-class family. This study highlights the transformative and evolution of motherhood as a site of dissent and reconstruction of identity.

This paper focuses on religious feasts 3 in Lesbos which motivate participation from both locals and foreigners. We aim at highlighting the changes and the causes that prompted the inhabitants of Lesbos to modify their festive practices and musical preferences. The paper refers to the period from the end of the 19th to 21st century (2022), drawing on previous research by members of the University of Aegean and supplemented by the field research material gathered as part of my PhD thesis. Taking everything into account, we conclude that the changes in panegyria, as well as in the festive practices are the result of social, economic and cultural changes, which are reinforced and/or expanded due to the development of technology and digital media, which in any case should not be considered separate and cut off from social becoming.

The Lead Lecture as an adjunct to experiential learning (an appropriate modality for the introduction of issues related to death, loss and change) Issues related to grief in response to loss and developmental changes are of significance to palliative care cancer nurses. This paper is essentially an educational debate although the issues effect all who concerned with palliative cancer care nursing. It reviews selected literature related to the lecture method of teaching. The author makes a case for using the Lead Lecture approach with experiential learning. It is considered an appropriate means through w h c h to introduce palliative nurses to sensitive issues intimately connected to grief. The author explores experiential and student centred methods of learning, concludmg that we should approach them with a certain amount of caution; we can expose the learner to too much too soon. The central recommendation of the paper is for an integrated approach, harnessing the potential of group led tutorials and clinical supervision. An outline seminar plan provides a conceptual route map.

En Prensa

Introducción

Capítulo I. La negación de la muerte
Muerte y política: co-pertenencia e irreductibilidad
La death-denial hypothesis
Ernest Becker: la cultura frente a la singularidad cósmica
Cierre. Hacia el misterio de la muerte

Capítulo II. La muerte como problema y como misterio
Misterio y problema
Problematizaciones de la muerte
La muerte como afuera absoluto
Cierre. El adentro del afuera

Capítulo III. Muerte, historia y negatividad
¿Existe una historia de la muerte?
Sobre la sabiduría absoluta como inconveniente
Tragedia, sacrificio y sentido
Puntos ciegos
Cierre. Sobre la pequeñez de la humanidad

Capítulo IV. ¿Todos los muertos son de todos?
Cosmos e historia
Ante el abismo, la ética
“Hacia una nueva historia de la muerte”
¿Todos los muertos son de todos?
Cierre. Política y universalidad

Capítulo V. No matarás
Supervivencia originaria
Responsabilidad: sacrificio
No matar
Cierre. ¿Primacía de la muerte propia o de la muerte del otro?

Capítulo VI. Aporías
¿Qué muerte?
Irremplazabilidad radical
Fronteras de la muerte
Imposibilidad de la muerte como tal
Cierre. La vida en común habrá sido tan corta

Epílogo

Bibliografía

En Prensa

Índice

Prólogo de Eduardo Rinesi: "Todas las muertes, la muerte"

Introducción

Capítulo I. Muerte y política
1.1 Las diversas lecturas de la cuestión política en Canetti
1.2 Muerte y política en Masa y poder
A.    ¿Por qué política y universalidad?
B.    ¿Por qué universalidad y muerte
C.    Masas invisibles, mutas de lamentación
D.    Supervivencia y política
1.3 El tiempo, entre la muerte y la política

Capítulo II. Tiempo y política
2.1 Entre el pasado mítico y el presente manipulador
2.2 El presente imposible y el futuro anterior
A. Otras cosas del pasado
B. Otras cosas del presente
C.    Otras cosas del futuro
2.3 Hacia el problema del espacio

Capítulo III. Espacio, enemistad y política
3.1 Cementerios, símbolos de masa, naciones
3.2 El reino de la enemistad
3.3 El individuo, ese traidor que insiste
3.4 La solución literaria y el fin de la enemistad
3.5 La escritura, entre el drama y la salvación

Capítulo IV. Escritura y política
4.1 El imperio en el aire
4.2 La representación de la nada en sus escritos dramáticos y en Auto de fe
A. La boda
B. La comedia de la vanidad
C.    Los emplazados
D.    Auto de fe
4.3 El escritor como héroe
A. La profesión de escritor
B. Síntomas de Las Metamorfosis
C.    “Desaparecerán sin dejar huella”
4.4 Muerte y escritura

Capítulo V. La muerte como dato radical
5.1 El misterio de la muerte
5.2 Pérdida absoluta
5.3 La muerte del otro
5.4 Contra la muerte
A. “Una verdadera esperanza solo puede valer para todos”
B. Cada uno… contra la muerte
C.    Contra la muerte… de cada uno

Conclusiones

Bibliografía
De Canetti
Sobre Canetti
Bibliografía general citada y consultada
Fuentes

Objectives: The effectiveness of the morphological formula in the reserve of textual meaning in the poetry of (Tarfa Ibn al-Abd) and the extent of its contribution to the synergy of the morphological system with the poetic fabric, through one or more formulas Methods: A descriptive approach was employed as the analytical tool. Positions within the text were described and analyzed, emphasizing differences in approach that demonstrate the relationship between the selected study part and its significance and impact on the text, with a focus on understanding unintended connotations while enhancing meaning. Results:. The poet's precaution for the textual meaning and poetic fabric in the two combined nominal forms was by combining them in the position of the adjective, on the one hand that sufficiency with one formula may be suspected of criticism or illusion; He also combined two noun forms, complementing each other in different grammatical functions. It was expressed in one morphological form without another as a precaution as well, in addition to the will of the meaning of what is related to the context. Conclusions: The concept of precaution is a worthwhile exploration in poetic texts, especially those penned by masters of poetry. Deliberate selection is necessary in situations where misinterpretation or misunderstanding of the intended message is possible. Writers must exercise caution in word choice, whether in terms of morphology or other linguistic aspects, as highlighted in this research.

The recently announced quasi-moon 2025 PN7 orbits the Sun in near-synchrony with Earth, making it appear as though Earth has a "second moon." In fact, PN7 is not gravitationally bound to Earth, but instead follows a resonance-driven orbit. Within Fractal Theory (FT), this is read as a case of Unity illusion and recursive memory: PN7 temporarily echoes Earth's orbital shell, even though it does not belong to it. Quasimoons such as PN7 demonstrate how coherence, memory, and misfit can coexist in celestial structures, expanding the scope of the Memory Comets framework from interstellar archives to near-Earth wanderers.

The Echo Is the Message This paper explores the eerie symmetry between Receptor Interacting Protein Kinases (RIPK /), MLKL (Mixed-Lineage Kinase Domain-Like protein), and the assassination of Martin Luther King Jr. At its core lies a linguistic and biological entanglement: a death pathway in molecular biology appears to reflect, name-for-name and function-forfunction, one of the most traumatic assassinations in American history. This analysis moves beyond mere coincidence, constructing a recursive lattice where names become symbolic weapons, genes become martyrs, and history itself collapses into a feedback loop of symbolic execution.

"On Toil and Creation and What Lies Between Them"
Dr. Nurit Jacobs Cederboum

This article explores the motivations behind creative work, particularly writing and poetry, beginning with the question, "For whom do I toil?". The author, Dr. Nurit Jacobs Cederboum, uses this question, which arose during a panel discussion, as a starting point to delve into the philosophical, psychological, and personal dimensions of the creative process.
The Paradox of Ecclesiastes and the Burden of "Toil"
The article opens by examining the biblical verse from Ecclesiastes 12:12, "of making many books there is no end," a statement that seems to discourage literary creation. Cederboum analyzes this paradoxical warning, coming from a book within the Bible itself, through the lens of various commentators like Rashi and Ibn Ezra, as well as philosophical and academic perspectives. These interpretations suggest the verse could be a warning against the futile pursuit of infinite knowledge, a critique of non-canonical texts, or an acknowledgment of the limits of human reason which in its biblical context carries negative connotations of suffering, unrewarded hardship, and meaningless effort. She proposes reframing the discussion away from "toil" and toward "creation"' יצירה), yetzira ') viewing it not as a burden but as an intrinsic process of birthing something new, driven by an inner need. The question thus transforms from "For whom do I toil?" to "Why do I create? "..
The author then shifts focus to the word "toil", עמל )  amal (   
The Creator's Need for Recognition
The article acknowledges the deep human need for an audience. From a psychological standpoint, drawing on the theories of Heinz Kohut and D.W. Winnicott, the author explains that creators need 'recognition and mirroring'. The audience-even a small one-acts as a "self-object" that affirms the artist's sense of value and existence. Without this external validation, the creative act can lead to feelings of emptiness or self-doubt.
Sociologically, the world of poetry is often a "subculture" where, as theorist Pierre Bourdieu noted, recognition from peers can be more significant than mass appeal. Historically, many great artists like Kafka were not recognized until after their deaths, suggesting that immediate popularity is not a measure of a work's value.
The Existential Drive to Create
The article posits that the most profound motivation for creation is existential. Drawing on philosophers like 'Sartre, Frankl, and Camus', Cederboum argues that creating is an act of defining one's own meaning in an often absurd world.
'For Sartre' - the choice to write is an act of freedom and self-realization.
'For Frankl'-  it is a manifestation of the human "will to meaning".
'For Camus' - art is a form of rebellion against the absurd, an assertion of existence even if the act itself seems "useless".
In this view, the creative act is its own reward, making the size of the audience a secondary concern.

The Journey Over the Destination: Creation as "The Way"
Cederboum presents her central thesis and personal philosophy: 'the ultimate purpose of creation lies in the process itself—"the way"  - הדרך), haderech) not in the final product. The goal is to be immersed in the journey of discovery, a state she links to the psychological concept of 'flow', where one is fully absorbed in an activity and loses sense of time and self.

She powerfully illustrates this idea with Constantine Cavafy's poem "Ithaka," where the long, adventurous journey is more valuable than reaching the destination. The final product - book or an exhibition- is merely the "evidence" or the "footprints" left behind by this vital process.

Why Publish? From Personal Act to Cultural Contribution
If the process is paramount, why share the work at all? The author argues that publishing transforms a personal act into a public and cultural one. By sharing their intimate creations, artists contribute to a collective dialogue, articulate feelings that others may share and offer new language for human experience. This creates a reciprocal relationship where the audience can also find recognition in the artist's work.

Conclusion
The article concludes that the question "Why create?" is not an obstacle but the very engine of the creative process - a central theme of 'ars poetica' (poetry about poetry). The author describes her own artistic method of deconstructing and recycling old works into new ones, embodying the idea of an infinite, ever-evolving creative cycle where the process is never truly finished. Ultimately, creation is a continuous journey of becoming, where the act of questioning and searching is what gives the journey its profound meaning.

Kirkegårdsreformen av 1805 betød at de døde for fremtiden skulle begraves på mer eksplisitt og formelt regulerte kirkegårder utenfor byene. Artikkelen undersøker konsekvenser av reformen vad etableringen og videreutviklingen av Vår Frelsers gravlund i Christiania.

This article investigates the profound role of narrative language within religious contexts, particularly Christianity. Starting with Nietzsche's metaphor of humanity as a "rope" stretched between the animal and the Übermensch, the article explores the human identity as inherently narrative and dynamic, constantly woven and reshaped through storytelling. The article questions why religions, despite the modern dominance of visual media, continue to emphasize narrative language over more precise or logical forms of communication. Drawing on thinkers such as Paul Ricoeur and Umberto Eco, it argues that narratives uniquely construct meaning, facilitate identity formation, and transform human understanding of self, God, and the world. Biblical and religious narratives are highlighted as paradigmatic examples, serving not only to reveal divine identity but also to profoundly affect and reshape human identity. Ultimately, the article proposes that narratives remain essential because they bridge temporal, existential, and spiritual dimensions, providing coherence, healing, and transformative insight to human existence.

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HAL is a multi-disciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés.

Issues brought about by climate change, global warming, and greenhouse gases emissions, are as a result of human activities such as deforestation, environmental degradation, and excessive consumption of natural resources. This led to the coinage of the phrase "environmental sustainability" by the Brundtland Commission for the protection and sustainability of the environment, and less consumption of raw materials. It is also known as World Commission on Environment and Development (WCED). The objective of Green Human Resource Development (GHRD) practices, Islamic burial rites, and green burial are linked, as they are meant to achieve the sustainability of the environment, and natural resources conservation. To buttress and validate the arguments for the paper, Howard Bowen and Maurice Clark contribution to the sustainable development theories are introduced and explained accordingly. This research paper through a narrative review therefore discusses the positive impacts of GHRD practices, Islamic burial rites, and green burial on the natural environment and its ecosystem. Along with how they assist in the preservation of scarce natural resources.

On the background of unsubstantiated claims concerning various aspects of abortion, the article investigates whether the contribution made by August Ambroise Tardieu, who developed a new comprehensive forensic approach to questions of abortion, might shed a new light on this topic and might  be suitable for expanding current knowledge.

In this article first some general aspects of near-death experience will be discussed, followed by questions about consciousness and its relation to brain function. Details will be described from our prospective study on near-death experience in survivors of cardiac arrest in the Netherlands, which was published in the Lancet in 2001. In this study it could not be shown that physiological, psychological, or pharmacological factors caused these experiences after cardiac arrest. Neurophysiology in cardiac arrest and in a normal functioning brain will be explained. Finally, implications for consciousness studies will be discussed, and how it could be possible to explain the continuity of our consciousness. Scientific study of NDE pushes us to the limits of our medical and neurophysiologic ideas about the range of human consciousness and mind-brain relation.

Nem olyan rég olvastam egy cikket, melynek a lényege az volt, ahogy a fotók is mútatták, hogy párhuzamba állította a németországi modern öntözőrendszert azzal, hogy nálunk egy ortodox pap imádkozik az esőért kint a mezőn. Ez szerintem nem az öntözésről szólt, hanem a keresztényellenességről. De ha hasonlóan űzött volna csúfot egy lap egy meleg párral, rögtön diszkriminációt zengett volna a félország. Tehát nyílvanvaló a párhuzamnak az ortodoxiát lejáratni akaró neoliberális célzata. De épp ítt tetten érhető az ideológiai rövidlátás. Az, hogy az öntözéshez víz is kell, másként hiába a modern öntözőrendszer. Ebből meg egyre kevesebbet hullajtanak az égi csatornák. Az Ószövetségben Isten büntetéseként jelenik meg az eső hiánya. A mai modern ember számára ez egy idejétmúlt naiv mese. De vajon ennek nincsen egy archetípusosan immanens valósága a kollektív tudattalanban, ami a tudattalanban valós jelentéssel bír, sőt objektív történést jelent. Jung szerint az emberi psziché és az anyag az egy és ugyanazon valóság két arca. Amiből következhetik, hogy a kollektív tudattalan archetípusos világa és a természet egy és ugyan azon valóság két arca, vagy akár egy és ugyan azon valóság is lehet. Ezért köztük a kapcsolat egy fajta szinkronicitással bír, akauzalítással kapcsolódnak össze. Tehát ami történik a tudattalanban, az történik a természetben is és fordítva. Az eső az ég és föld közötti kommunkációt szimbolizálja. Ha nem esik, akkor a kettő közötti kommunkációval gondok vannak. Az ég és föld nem más, mint a tudat és a kollektív tudattalan, amelyek közötti kommunkáció vitális energiákat szabadít fel a kollektív tudattalanból. Verena Kast jungiánus pszichológus írja, hogy ahol állandóan süt a nap és nem esik az eső, eltűnik a víz és kiég a föld. Ahol állandóan süt a nap, az az egyoldalúan racionális tudat dominációját jelenti a tudattalannal szemben. A nap a tudatot szimbolizálván, a föld, a víz a kollektív tudattalant, az éllet forrását. Tehát, ahol csak a racionális tudat napja süt egyoldalúan, ott a tudat szembehelyezkedik a tudattalan életadó forrásával, amit a víz szimbolizál és megszűnik köztük az életadó kommunikáció. (A tudományos pontosság kedvéért megjegyzem, hogy ez soha nem szűnhetik meg teljesen.) Péter apostol második levelében az van, hogy Isten az utolsó időkben tűzzel fogja elpusztítani a földet. Ezt nem úgy értelmezem, hogy végső időket élünk, hanem a tűz szimbólumát értelmezem. (Érdemes itt figyelembe venni a tűz kettős aspektusát, hogy nem csak pusztító, hanem kreatív is, hogy valami újnak az eljövetelét is jelenti.) Ezt úgy értelmezem, hogy az egyoldalú racionalítás napjának tűze, képes elpusztítani az életet a földön. Mert ami történik a tudat és tudattalan között, parhuzamosan lehet egy szinkron, akauzalis esemény a természetben is, hiányozván a kommunkáció ég és föld között az eső formájában. Tehát az ember saját az egyoldalúan racionális tudatával képes elégetni, elpusztítani a földet; a tudat és tudattalan közti rossz kommunkációval, mert a kollektív tudattalan egyben a természet is. Ami az érdekes, hogy álmaimban a racionális tudatom egyoldalúságát, amikor elcsúszok abba az irányba, a tudattalan a szárazság szimbólumaival akarja tudatosítani. Száraz szürke fák jelennek meg az álmaimban, gyér, lombtalan koronával, eltűnőben van az élet. Nagyon érzékletes volt az az álom amelyben a kapunk előtt lévő patak kiszáradt medrében áltam, kerestem a vizet valami lyukban, de csak valami szürke mocskos vizet láttam. De amikor ezt a tudati egyoldalúságot megszüntettem, álmaimban nagy zöld fákat, zöld vídéket láttam, visszatért az élet. Ez történik Jung meditációs gyakorlata szerint is az álomban, melyről a Piros könyvben ír. Ezek az álmok megerősítették, hogy a racionális tudat egyoldalú dominációjának, ennek eredményeként a technikai civilizációnak, lehet köze a szárazságokhoz, az édesvíz

Human mobility is an act of freedom and a human right carried out after the transgressions they often suffer at the hands of state power. This right is restricted by organized crime, which captures them and uses them for its criminal purposes. This article explains that in the face of the lack of response to the missing migrants in Mexico, it has been the mothers, sisters or sentimental companions of the disappeared who have raised their voices and formed search collectives. They have become visible not only at the national level but also before international organizations that have made recommendations to address the issue. This paper also presents the importance of the contexts and evidence that support the identification of missing persons, as well as the stages and forensic protocols necessary for forensic intervention.

This article proposes, based on a section of the master's research study "Being a Child with Cancer in the Hospital Playroom: A Study in Merleau-Ponty" (Furley, 2019), a new approach to phenomenological analysis. In the light of theorists Viktor Emil Frankl (logotherapy) and Virginia  Axline  (play  therapy),  we  sought  to  (un)veil  the  pedagogical  practices  under  the aegis of logotherapeutic values and experiences of a Hospital Class (HC) teacher developed in the space of a hospital playroom of an institution that receives patients undergoing onco-hematological  treatment.  Place,  time,  time  of  the  sacred  order,  a  sacred  temple  of  play! Faced with a Socratic dialogue and with playfulness as a link, what change in attitude can we  adopt  to enable  our  conduct as  teachers to  rethink meanings  of  existence?  From the meanings  of  play  to  the  meaning  of  play  as  a  meaning  of  life,  we  learn,  through  the  life stories of AR, ÁGUA, ROSA, and CRAVO, that a child with cancer doesn't stop being a child because  they  have  cancer,  nordoes  they  stop  playing.  These  children  reveal  to  us  the search for fulfillment of meaning, only play as the meaning of life! They allow themselves there, in that time of play, to be a person!

This article invites us to direct our gaze toward what we might call the "poetic license" of cinematic language. It is the life of the screen that invites us to share how Maud can bring us closer to the great questions posed by Viktor Frankl, such as hope and freedom. Thus, it is important to emphasize that we use a film analysis methodology that draws on elements of logotherapy and phenomenology to comment on a visual product in which life itself, like school, unfolds in an ordinariness of movements not always considered with due respect for the meanings of the lived experience regarding human resilience, the importance of hope, the appreciation of small things, reflection on human nature, and gratitude for freedom. The conclusion is that, with Maud, we can, therefore, question how our schools of life have, or have not, enhanced living as an art of existing and existing as the art of helping others find, with me, the teacher, a meaning in life.

In the stillness following life's final breath, a crime unfolds that crosses profound moral boundaries, a violation not of the living but of postmortem dignity, striking at the core of respect owed to those who have passed. Necrophilia, an abhorrent act inflicted upon the deceased, challenges the very essence of post-mortem dignity. The link between law and human dignity is crucial to justice and the protection of individual rights. However, the rights of deceased persons remain mired in ambiguity, particularly concerning the extent of legal protections. This gap in recognizing heinous crimes like necrophilia is rooted in uncertainties surrounding the legal status and postmortem rights of the dead. This paper aims to systematically examine these debates and critically assess the current legal framework regarding the rights of deceased persons, with a special focus on the offence of necrophilia.

Necrophilia, the act of engaging in sexual activities with corpses, is a rare but deeply disturbing paraphilia that challenges societal norms and legal frameworks. In India, the absence of specific laws criminalizing necrophilia has led to significant judicial and legislative gaps, as highlighted by numerous cases between 2015 and 2024. This research paper analyzes 16 reported cases across various Indian states, including Uttar Pradesh,

Necrophilia, the act of engaging in sexual activities with corpses, presents a complex legal and ethical dilemma, particularly regarding consent and post-mortem autonomy. While many legal systems criminalize necrophilia, the absence of explicit statutes in some jurisdictions, such as India, raises significant concerns about the protection of the deceased's dignity. This paper explores the intersection of necrophilia, legal consent, and post-mortem autonomy, examining whether consent can persist beyond death and whether legal frameworks should recognize pre-mortem consent for such acts. Drawing on comparative legal analysis from multiple jurisdictions, including the United Kingdom and the United States, this study evaluates the inconsistencies in existing legal provisions governing the treatment of corpses. Ethical theories, including Kantian deontology and utilitarianism, further inform the discussion, highlighting the broader moral implications of recognizing or rejecting posthumous sexual consent. The paper argues that while certain legal systems respect post-mortem autonomy in areas such as organ donation and medical research, necrophilic consent remains a controversial and largely unexplored domain. By assessing legal, ethical, and philosophical perspectives, this study aims to contribute to the discourse on human dignity, bodily autonomy, and the necessity for legislative clarity on necrophilia.

The legal status and rights of dead persons remain a complex and often overlooked aspect of human rights discourse. This research paper examines the concept of a dead person from medical, legal, and cultural perspectives and explores whether the deceased have rights that must be protected. A key focus of this study is the crime of necrophilia, which violates the dignity of the dead and exposes gaps in the existing legal framework. Despite being a grave offense, necrophilia is not explicitly criminalized in many jurisdictions, including India, leading to challenges in prosecuting offenders. The primary objective of this paper is to highlight the need for legal recognition of the dignity and rights of the deceased and advocate for the criminalization of necrophilia. Through a comparative legal analysis, the study examines how different countries address offenses against dead bodies, providing insights into best practices that can inform legal reforms in India. This research adopts a doctrinal methodology, relying on statutes, case laws, legal literature, and human rights frameworks to analyze the issue. By bridging the gap between human rights principles and criminal law, this paper argues for stronger legal protections to uphold the dignity of the dead and prevent the heinous crime of necrophilia.

A tumba do escriba e astrônomo do deus Âmon, Nakht (TT52), está localizada no sítio arqueológico de Sheik el-Qurna, na margem ocidental de Tebas, atual Luxor, Egito. Ela foi construída durante a primeira metade do Reino Novo, durante os reinados de Tutmés IV e Amenhotep III (c. 1401-1353 A.E.C.). O que propomos nesse artigo é a análise da Parede Norte da TT52, que contém um motivo iconográfico que comumente é chamado de “oferendas para o morto”. Argumentamos, em contrapartida, que essa cena necessita de um melhor trato no seu entendimento e, portanto, uma atualização na interpretação. A partir da Teoria do Engajamento Material, uma vertente atualizada da Arqueologia Cognitiva, propomos uma análise holística da Parede Norte, levando em consideração a sua disposição no plano decorativo da tumba, os elementos da imagem e os textos, compreendendo o processo cognitivo por trás da construção desse espaço, descobrindo, por fim, que nessa parede está parte do Ritual de Abertura de Boca.

A concepção da morte no Egito Antigo estava intimamente ligada à forma de viver em sociedade e sua análise é uma das maneiras que temos para entender o comportamento e o modo de vida de uma cultura que tinha a morte como uma de suas preocupações principais. Nossa fonte de pesquisa são algumas cenas pintadas na tumba de Nakht e na capela funerária de Nebamun, ambas datadas do Novo Império, XVIII Dinastia, entre os reinados de Tutmés IV e Akhenaton (c. 1401-1335 A.E.C.), originárias da necrópole de Tebas. Essas representações das tumbas estão relacionadas com as cenas do Livro dos Mortos, sobretudo do capítulo 110, que trata dos campos do Além, os Campos de Juncos (Iaru) e os Campos de Oferendas (Hotep). Nosso problema da pesquisa diz respeito à possibilidade de refletirmos sobre a polaridade entre o Egito real e o Egito imaginário, de analisar uma fonte imagética de cunho funerário e poder observar, ao mesmo tempo, dois elementos: a crença na vida após a morte e uma visão de como era a vida cotidiana no Egito Antigo, ambas interpretações possíveis a partir dessas representações imagéticas. Também propomos discutir a presença dos camponeses e trabalhadores nas cenas de agricultura. Existiria um Além para este grupo social, para o qual possuímos poucos vestígios de sepultamento?

This paper analyzes two films by Wim Wenders—Alice in the Cities
(1974) and Paris, Texas (1984)—which might be viewed, both narratively and stylistically, as a powerful reflection on photography. Drawing on theories by Susan Sontag, Roland Barthes, Jean Baudrillard, Marshall McLuhan, Walter J. Ong, William J. Mitchell, and Roger Scruton, the essay provides frameworks for understanding Wenders’s commentary on photography and visual media. While both films recognize photography’s evidential power—its transparent, unbiased representation of what Barthes calls the photographic referent—they also show nostalgia for unmediated experience and criticize how photography changes human perception. The analysis shows how cameras and other technological “extensions” in Wenders’s films limit creative expression and reduce ability for “pure handcraft” (more authentic human expressions like writing). Live communication serves as a counterpoint to camera-mediated experience, helping the main characters overcome their ennui—or what Freud would classify as melancholia.