We conducted a systematic review of the medical, nursing, forensic, and social science literature describing events and processes associated with what happens after a traumatic death in the socio-cultural context of largely Western and high-income societies. These include death notification, why survivors choose to view or not view the body, forensic practices affecting viewing the body, alternatives to viewing, and social and cultural practices following the death. We also describe how elements of these processes may act to increase or lessen some of the negative cognitive and emotional consequences for both survivors and providers. The information presented is applicable to those who may be faced with traumatic deaths, including those who work in medicine, nursing, and law enforcement, as well as first responders, forensic investigators, funeral directors, and the families of the deceased.

A life of the mind can be lived only by creatures who know that they have minds. We call these creatures “persons,” and currently, all such persons THAT we know OF are “alive” in the biological sense. But are there, or could there be, either in the future or elsewhere in the universe, creatures with “a life of the mind” that are not “alive” in the sense that we humans usually understand this term today?

The desire-satisfactionist defense of the existence of posthumous harm faces the problem of changing desires. The problem is that, in some cases where desires change before the time of their objects, the principle underlying the desire-satisfactionist defense of posthumous harm yields implausible results. In his prominent desire-satisfactionist defense of posthumous harm, David Boonin proposes a solution to this problem. First, I argue that there are two relevantly different versions of the problem of changing desires, and that Boonin's proposed solution addresses only one of them. Second, I argue that modifying the underlying principle is a better approach to overcoming the problem of changing desires since it addresses both versions of the problem. I defend this approach against objections by showing that the problems raised are problems for the principle as a general theory of harm, not for the principle as part of the desire-satisfactionist defense of posthumous harm.

This note highlights an original echo between two passages of Seneca's Troades that draws attention to one of Andromache's personality traits.

Lucretius (3.894–9) puts words into the mouths of mourners as part of his attack on the fear of death. The language of the passage has been read simply as mockery of the bereaved, but the poet is using language strongly reminiscent of Homer, in particular from Circe's speech advising Odysseus about the dangers of hearing the Sirens’ singing. This adds a level of irony to the passage as the poet has a complex relationship with the bewitching power of poetry.

This article explores the notion of immortality in Jaina philosophy by focusing on the problem of the persistence of the self. It considers the concept of persistence within the broader context of Jaina metaphysics and its specific application to living beings. The article analyses the relationship between the immaterial self and its material body to determine which aspects of living beings can be deemed immortal or persisting beyond death. It also investigates the state of liberation as an immortal condition. Drawing from the Tattvârtha-sūtra and four of its commentaries, the article demonstrates the complexity of the Jaina treatment of the issue of the self's persistence over time and its commitment to the doctrine of non-one-sidedness. It also shows that Jaina philosophers deal with this critical philosophical problem in a way that reflects their engagement with the intellectual debates of their time.

Griefbots are chatbots designed to assist individuals in coping with the loss of a loved one by offering a digital replica of the departed. Navigating grief is a deeply transformative and vulnerable journey intricately tied to one's well-being. Do griefbots aid in the grieving process, or do they complicate it? To address these questions, this article blends insights from philosophy and neuroscience to explore the nature of grief as a means to clarify the ethical dimensions surrounding the use of griefbots.

As in many areas of pre-Reformation devotion, the dead were a conspicuous presence in English religious guilds of all sizes. Members joined in the expectation that the guild would say prayers and perform masses for their souls after death, and previous members and benefactors would be commemorated with regularity. This article, however, investigates a new avenue of the fraternal relationship with the dead: the practice of enrolling people after their death. Doing so shifts the paradigm of our understanding of the multidimensional functions of pre-Reformation society, commemoration, and guilds, privileging the experiences of both the dead and living equally, while highlighting the interplay of the spiritual and socioeconomic. Taking the extensive membership records of England's “great” guilds as its basis, this article reveals that postmortem enrollment was a practice both common and widespread, and it addresses questions of practicalities and motivations. As such, the richness of commemoration in late medieval society is demonstrated, and the importance of postmortem membership brought to the fore.

The Namibian Swakara industry, a type of sheep farming focused on the production of lamb pelts for the fashion industry, currently faces a crisis situation. Formerly one of the most important export products from Namibia, a combination of drought, falling pelt prices and the effects of the COVID-19 pandemic now threaten the survival of Swakara, the Namibian Karakul. The current crisis is articulated in extinction narratives. The potential end of Swakara farming as a way of life and a set of knowledge practices is narratively interwoven with the potential disappearance of Swakara from the Namibian landscape. Extinction narratives in the context of Swakara farming in Namibia blur the lines of human and nonhuman ways of life and their disappearance.

Research internationally has revealed a range of medical and health-related issues that shape care at the end of life for people living in residential aged care facilities (RACFs), their families and the staff who care for them. Yet, less is known about the lived experiences of residents, and the broader socio-cultural, emotional and relational factors that shape experiences of dying within such settings. In this article, we present findings from a scoping review designed to establish what is known about the lived experience of residents nearing the end of life. In doing so, we identify research gaps and move towards an agenda for future research. Five electronic databases were used to identify empirical research articles investigating end-of-life experiences from the perspective of older people living in RACFs, from which we selected 22 papers for thematic analysis. Our analysis highlighted three key themes: connections and closeness; place and the end of life; and temporality, care and the anticipation of dying. A majority of the articles (15) highlighted the importance of social connectedness with staff, co-residents and family in enabling people to die with dignity and a sense of belonging in residential settings. The physical layout and living arrangements in RACFs were found to affect the ways in which residents relate within the space, especially during and after the death of a resident. Anticipatory fears of dying were oriented towards the context of illness and care, and its management within the RACF, rather than death itself. Our analysis highlights considerable evidence that ‘good deaths’ are embedded in experiences of socio-emotional wellbeing, connectedness and relationality. However, much of the extant research analysed is exploratory, pointing to the need for further social scientific study of the social and cultural embeddedness of end-of-life experiences with residential aged care.