Death

Hamlet gives us seven soliloquies, all centered on the most important existential themes: the emptiness of existence, suicide, death, suffering, action, a fear of death which puts off the most momentous decisions, the fear of the beyond, the degradation of the flesh, the triumph of vice over virtue, the pride and hypocrisy of human beings, and the difficulty of acting under the weight of a thought ‘which makes cowards of us all’.

He offers us also, in the last act, some remarks made in conversation with Horatio in the cemetery which it is suitable to place in the same context as the soliloquies because the themes of life and death in general and his attitude when confronted by his own death have been with him constantly. Hamlet’s soliloquy’s reveal much about his character. However, they mainly seem to reveal that he is virtuous, though quite indecisive. These characteristics are explored through his various ways of insulting himself for not acting on his beliefs, and his constant need to reassure himself that his deeds are correct.

Four of his seven soliloquies deserve our special attention: ‘O that this too sullied flesh would melt’, ‘O what a rogue and peasant slave am I! ‘, ‘To be, or not to be, that is the question’, and ‘How all occasions do inform against me’. In Act 1 Scene 2, Hamlet is suicidally depressed by his father’s death and mother’s remarriage. He is disillusioned with life, love and women. Whether ‘sullied’ or ‘solid’ flesh, the reference is to man’s fallen state.

This is the fault of woman, because of Eve’s sin, and because the misogynistic medieval church had decreed that the father supplied the spirit and the mother the physical element of their offspring. Both words apply equally well, linking with the theme of corruption or the imagery of heaviness, but ‘solid’ is more subtle and fits better with the sustained metaphor of ‘melting’, ‘dew’ and ‘moist’, and the overarching framework of the four hierarchical elemental levels in the play: fire, air, water and earth. Melancholy was associated with a congealing of the blood, which also supports the ‘solid’ reading.

In all likelihood it is a deliberate pun on both words by the dramatist and Hamlet. Other imagery concerns a barren earth, weed-infested and gone to seed, making the soliloquy an elegy for a world and father lost. Hamlet condemns his mother for lack of delay, and is concerned about her having fallen ‘to incestuous sheets’. His attitude to his dead father, his mother and his new father are all made clear to the audience here, but we may suspect that he has a habit of exaggeration and strong passion, confirmed by his use of three names of mythological characters.

His reference to the sixth commandment — thou shalt not kill — and application of it to suicide as well as murder introduces the first of many Christian precepts in the play and shows Hamlet to be concerned about his spiritual state and the afterlife. Many of the play’s images and themes are introduced here, in some cases with their paired opposites: Hyperion versus satyr; heart versus tongue; heaven versus earth; ‘things rank and gross in nature’; memory; reason. In Act 1 Scene 5, having heard the Ghost’s testimony, Hamlet becomes distressed and impassioned.

He is horrified by the behavior of Claudius and Gertrude and is convinced he must avenge his father’s murder. This speech is duplicative, contains much tautology, and is fragmented and confused. To reveal his state of shock he uses rhetorical questions, short phrases, dashes and exclamations, and jumps from subject to subject. God is invoked three times. The dichotomy between head and heart is mentioned again. In Act 2 Scene 2, Hamlet’s mood shifts from self-loathing to a determination to subdue passion and follow reason, applying this to the testing of the Ghost and his uncle with the play.

The first part of the speech mirrors the style of the First Player describing Pyrrhus, with its short phrasing, incomplete lines, melodramatic diction and irregular metre. This is a highly rhetorical speech up to line 585, full of lists, insults and repetitions of vocabulary, especially the word ‘villain’; this suggests he is channelling his rage and unpacking his heart with words in this long soliloquy, railing impotently against himself as well as Claudius.

He then settles into the gentler and more regular rhythm of thought rather than emotion. The irony being conveyed is that cues for passion do not necessarily produce it in reality in the same way that they do in fiction, and that paradoxically, deep and traumatic feeling can take the form of an apparent lack of, or even inappropriate, manifestation. Act 3 Scene 1 was originally the third soliloquy and came before the entry of the Players. Some directors therefore place this most famous of soliloquies at II. 2. 71, but this has the effect of making Hamlet appear to be meditating on what he has just been reading rather than on life in general whereas the Act III scene 1 placing puts the speech at the centre of the play, where Hamlet has suffered further betrayals and has more reason to entertain suicidal thoughts. The speech uses the general ‘we’ and ‘us’, and makes no reference to Hamlet’s personal situation or dilemma. Although traditionally played as a soliloquy, technically it is not, as Ophelia appears to be overtly present (and in some productions Hamlet addresses the speech directly to her) and Claudius and Polonius are within earshot.

At the time this was a standard ‘question’ (this being a term used in academic disputation, the way the word ‘motion’ is now used in debating): whether it is better to liveunhappily or not at all. As always, Hamlet moves from the particular to the general, and he asks why humans put up with their burdens and pains when they have a means of escape with a ‘bare bodkin’. Hamlet also questions whether it is better to act or not to act, to be a passive stoic like Horatio or to meet events head on, even if by taking up arms this will lead to one’s own death, since they are not to be overcome.

There is disagreement by critics (see Rossiter, p. 175) as to whether to ‘take up arms against a sea of troubles’ ends one’s opponent or oneself, but it would seem to mean the latter in the context. Although humans can choose whether to die or not, they have no control over ‘what dreams may come’, and this thought deters him from embracing death at this stage. Although death is ‘devoutly to be wished’ because of its promise of peace, it is to be feared because of its mystery, and reason will always counsel us to stick with what we know.

Strangely, the Ghost does not seem to count in Hamlet’s mind as a ‘traveller’ who ‘returns’. Given that Hamlet has already concluded that he cannot commit suicide because ‘the Everlasting had… fixed/His canon ’gainst self-slaughter’, there is no reason to think he has changed his mind about such a fundamental moral and philosophical imperative. C. S. Lewis claims that Hamlet does not suffer from a fear of dying, but from a fear of being dead, of the unknown and unknowable.

However, Hamlet later comes to see that this is a false dichotomy, since one can collude with fate rather than try futilely to resist it, and then have nothing to fear. The ‘conscience’ which makes us all cowards probably means conscience in the modern sense, as it does in ‘catch the conscience of the King’. However, its other meaning of ‘thought’ is equally appropriate, and the double meaning encapsulates the human condition: to be capable of reason means inevitably to recognize one’s guilt, and both thought and guilt make us fear punishment in the next life.

With the exception of Claudius, intermittently and not overridingly, and Gertrude after being schooled by Hamlet, no other character in the play shows evidence of having a conscience in the sense of being able to judge oneself and be self-critical. This has a slower pace than the previous soliloquies, a higher frequency of adjectives, metaphors, rhythmical repetitions, and regular iambics. Hamlet’s melancholy and doubt show through in the use of hendiadys, the stress on disease, burdens, pain and weapons, and the generally jaundiced world view.

The ‘rub’ referred to in line 65 is an allusion to an obstacle in a game of bowls which deflects the bowl from its intended path, and is yet another indirection metaphor. Act 3 Scene 2, Hamlet feels ready to proceed against the guilty Claudius. He is using the stereotypical avenger language and tone in what the Arden edition calls ‘the traditional night-piece apt to prelude a deed of blood’. He is aping the previous speaker’s mode as so often, trying to motivate himself to become a stage villain, by identifying with Lucianus, the nephew to the king.

This is the least convincing of his soliloquies because of the crudity of the cliched utterance, and one suspects it is a leftover from an earlier version of the . The emphasis at the end, however, is on avoiding violence and showing concern for his own and his mother’s souls; his great fear is of being ‘unnatural’, behaving as a monster like Claudius. He is, however, impressionable to theatrical performance, as we saw from his reaction to the Pyrrhus/Hecuba speeches earlier, and this carries him through to the slaying of Polonius before it wears off and, if we can believe it, ‘’A weeps for what is done’.

This soliloquy creates tension for the audience, who are unsure of how his first private meeting with his mother will turn out and how they will speak to each other. He mentions his ‘heart’ and ‘soul’ again. Act 3 Scene 3, Hamlet decides not to kill Claudius while he is praying, claiming that this would send him to heaven, which would not be a fitting punishment for a man who killed his father unprepared for death and sent him to purgatory. For Hamlet revenge must involve justice.

It begins with a hypothetical ‘might’, as if he has already decided to take no action, confirmed by the single categorical word ‘No’ in line 87, the most decisive utterance in the play. The usual diction is present: ‘heaven’, ‘hell’, ‘black’, ‘villain’, ‘sickly’, ‘soul’, ‘heavy’, ‘thought’, ‘act’. Act 4 Scene 4, Hamlet questions why he has delayed, and the nature of man and honor. He resolves again to do the bloody deed. Once again, he is not really alone; he has told Rosencrantz and Guildenstern to move away but they are still on stage, following their orders to watch him.

Despite exhortation and exclamation at the end, this speech excites Hamlet’s blood for no longer than the previous soliloquies. Though it seems to deprecate passive forbearance and endorse the nobility of action — by definition one cannot be great if one merely refrains — the negative diction of ‘puffed’, ‘eggshell’, ‘straw’, ‘fantasy’ and ‘trick’ work against the meaning so that it seems ridiculous of Fortinbras to be losing so much to gain so little, and neither Hamlet nor the audience can be persuaded of the alleged honour to be gained.

Fortinbras — who is not really a ‘delicate and tender prince’ but a ruthless and militaristic one, leader of a ‘list of lawless resolutes‘ — seems positively irresponsible in his willingness to sacrifice 20,000 men for a tiny patch of ground and a personal reputation. Critics dispute whether Hamlet is condemning himself and admiring Fortinbras, having accepted that the way to achieve greatness is to fight and win, like his father, or whether he has now realized how ridiculous the quest for honor is, and that one should wait for it to come rather than seek it out.

As the Arden editors point out, there is double-think going on, whereby ‘Hamlet insists on admiring Fortinbras while at the same time acknowledging the absurdity of his actions’ (p. 371). As so often when Hamlet is debating with himself and playing his own devil’s advocate, the opposite meaning seems to defeat the conscious argument he is trying to present. Lines 53 to 56 are grammatically obscure and add to the confusion. What is clear is Hamlet’s frustration with himself at the beginning of the soliloquy, which the 26 monosyllables comprising lines 43–46 powerfully convey.

The multifactorial model in health psychology is a leading paradigm that recognizes the multi-faceted nature of illnesses. It is not a clear-cut, simple case that a disease is caused by a singular factor. The fact is that decades if not over a century of modern research has led to the recognition that a host of factors, as well as their interactions, function in illness and health determination (Nevid & Rathus, p. 126). These varied factors that the multifactorial model indicates to be the range of possible influences or causes of diseases cover the psychological, sociocultural, environmental, and stressors.

This broad range of factors, which include both those within and without one’s control, determine an individual’s health and his/her level of susceptibility to health problems (Nevid & Rathus, p. 127). Psychological or personality and behavior factors figure in quite a large number of health problems. Such is seen in the large number of preventable deaths that occur yearly in the United States. For one, smoking leads to way over 400,000 annual deaths from cancer, diseases of the heart and lungs, and stroke.

Some 300,000 year deaths stroke, heart disease, cancer, and diabetes can actually be prevented with good diet and proper exercise. Immunizations, moderation or control of , and abstinence or safe sex practices could also help prevent deaths from infectious diseases, vehicular and other accidents/injuries, and sexually transmitted diseases, respectively (Nevid & Rathus, p. 128). It should be well noted that depression and other negative psychological states could actually render an impaired immune system functioning (Nevid & Rathus, p. 126).

The reason for this is that, contrary to popular thinking, the mental and the physical are not entirely separate domains but, rather intertwined (Nevid & Rathus, p. 131). Biological factors include age, gender, genetics, as well as injuries, exposure to pathogens and inoculations. One’s genetic make-up, while beyond an individual’s capacity to be altered, tend to make certain people falsely assume that their health is doomed by, say, a family history of diabetes. Having a family history of a disease can make some people think fatalistically that nothing they do can improve their chances of overcoming or escaping a disease. Dr. Robert N. Hoover of the National Cancer Institute, however, says that many cases of cancer, cardiovascular diseases and others merely give rise to predispositions, not really certainties . Environmental factors include pollution, water quality, hygiene from solid waster treatment and sanitation, natural disasters, and even global warming and depletion of the ozone layer. Personal stressors cover a wide range of situations such as daily hassles at home, co-workers, time pressure, and financial insecurity; frustrations; major life changes; workplace situation; and isolation or rejection by peers. Thus, in the diagnosis of illnesses, the multifactorial model considers the possible roles played by psychological, biological, environmental/cultural factors, along with their interactions . In the United States, the application of the psychological health model can be seen in studies that attempt to explain the phenomenon of black Americans seemingly suffering from health problems more compared to the European Americans.

The ethnicity consideration has led to studies showing that African-Americans may indeed be genetically predisposed to hypertension but, at the same time, poor diet, stress and smoking contribute to the development of the disease. Such consideration has also led to findings that the tendency of Afro-Americans to have lower access level to quality health care help explain, for instance, why they are less prone to receive surgeries for hip and knee replacements (Nevid & Rathus, p. 128). Use of Psychology in Understanding Illnesses Diagnosing, understanding and managing headaches have been helped a lot with the use of psychology.

The multifactorial model views headaches, migraine headaches in particular, as being triggered by multiple factors that include fluctuations in hormonal levels/balance, stress, barometric pressure changes, exposure to very bright lights, certain drug use, certain chemical ingestion, and certain foods, among others (Nevid & Rathus, p. 132). Said factors, of course, involve biological and environmental factors, but also psychological ones which are more the concern of health psychology how psychological factors interact with physical health problems, including in terms of triggering, preventing, or treating diseases (Nevid & Rathus, p. 18). Health psychology studies have shown that stress figures in migraine headaches. The causal mechanisms that underlie migraines have been described to be complex and not well understood with neurotransmitter serotonin imbalance and resulting blood flow changes in the brain appearing to be related somehow. The psychological perspective has identified stress and glaring lights exposure, among others, as possible triggers for migraine headaches. As well, this branch of psychology has indicated that behavioral coping responses may help people deal with headaches.

While evidence collated in a study showing that women suffering from regular migraines tend to be more self-critical, likely to make a big thing of life’s stresses, and less likely to look for social support during periods of stress, is only correlation, the study does suggest that people’s behavior may inadvertently be leading them into a vicious cycle. Psychology shows that with recurrent headaches such as migraine, certain behaviors help trigger the illness as much as how the refusal to avail of social support may further aggravate emotional distress and pain from migraines (Nevid & Rathus, p. 32). With advances in health science in general, headaches today are better managed, with its triggers even being avoided. Psychology has helpe understand and cope with migraines also by way of advising people, women in particular, not to accept such an illness as “normal” and, instead, advise them to be more assertive with their doctors who limit migraine treatments to only one approach (Nevid & Rathus, p. 133). The importance of health psychology is, perhaps, more apparent in the case of coronary heart disease or CHD.

This is because this leading cause of mortality in the US clearly lists several types of psychological factors as triggers: diet patterns; anger and hostility; Type A behavior that markedly consists of hostility; job strain; chronic emotional strain and fatigue; sudden stressors; and an inactive lifestyle (Nevid & Rathus, p. 135-137). Health psychology science has established how consumption patterns such as overeating, heavy alcohol drinking, smoking, and high-cholesterol diet lead to coronary heart ailments.

It is also worth noting that the science has also identified that a minimal amount of alcohol appears to be beneficial to the heart. The psychological perspective also makes the suggestion that a modest association between coronary heart disease and Type A behavior exists, particularly among white, middle-aged-to-older men. Hostility and anger are closely linked with increased CHD risk and are even thought of to be a stronger predictor of CHD compared to genetics, obesity, or smoking (Nevid & Rathus, p. 35). With regards work-related psychological factor, the job-strain health psychology model helps understand how highly demanding jobs and jobs that gives workers little control lead to increased risk of heart-related illnesses (Nevid & Rathus, p. 136). The multifactorial health psychology perspective has also led to the understanding of how sudden life stressors, chronic fatigue/emotional strain and a physically inactive lifestyle figure in the development of heart disease and occurrence of heart attacks.

The multifactorial model in health psychology is a leading paradigm that recognizes the multi-faceted nature of illnesses. It is not a clear-cut, simple case that a disease is caused by a singular factor. The fact is that decades if not over a century of modern research has led to the recognition that a host of factors, as well as their interactions, function in illness and health determination (Nevid & Rathus, p. 126). These varied factors that the multifactorial model indicates to be the range of possible influences or causes of diseases cover the psychological, ociocultural, environmental, and stressors. This broad range of factors, which include both those within and without one’s control, determine an individual’s health and his/her level of susceptibility to health problems (Nevid & Rathus, p. 127). Psychological or personality and behavior factors figure in quite a large number of health problems. Such is seen in the large number of preventable deaths that occur yearly in the United States. For one, smoking leads to way over 400,000 annual deaths from cancer, diseases of the heart and lungs, and stroke.

Some 300,000 year deaths stroke, heart disease, cancer, and diabetes can actually be prevented with good diet and proper exercise. Immunizations, moderation or control of alcohol drinking, and abstinence or safe sex practices could also help prevent deaths from infectious diseases, vehicular and other accidents/injuries, and sexually transmitted diseases, respectively (Nevid & Rathus, p. 128). It should be well noted that depression and other negative psychological states could actually render an impaired immune system functioning (Nevid & Rathus, p. 126).

The reason for this is that, contrary to popular thinking, the mental and the physical are not entirely separate domains but, rather intertwined (Nevid & Rathus, p. 131). Biological factors include age, gender, genetics, as well as injuries, exposure to pathogens and inoculations. One’s genetic make-up, while beyond an individual’s capacity to be altered, tend to make certain people falsely assume that their health is doomed by, say, a family history of diabetes. Having a family history of a disease can make some people think fatalistically that nothing they do can improve their chances of overcoming or escaping a disease. Dr. Robert N. Hoover of the National Cancer Institute, however, says that many cases of cancer, cardiovascular diseases and others merely give rise to predispositions, not really certainties (Nevid & Rathus, p. 126). Environmental factors include pollution, water quality, hygiene from solid waster treatment and sanitation, natural disasters, and even global warming and depletion of the ozone layer. Personal stressors cover a wide range of situations such as daily hassles at home, co-workers, time pressure, and financial insecurity; frustrations; major life changes; workplace situation; and isolation or rejection by peers (Nevid & Rathus, p. 27). Thus, in the diagnosis of illnesses, the multifactorial model considers the possible roles played by psychological, biological, environmental/cultural factors, along with their interactions (Nevid & Rathus, p. 126). In the United States, the application of the psychological health model can be seen in studies that attempt to explain the phenomenon of black Americans seemingly suffering from health problems more compared to the European Americans.

The ethnicity consideration has led to studies showing that African-Americans may indeed be genetically predisposed to hypertension but, at the same time, poor diet, stress and smoking contribute to the development of the disease. Such consideration has also led to findings that the tendency of Afro-Americans to have lower access level to quality health care help explain, for instance, why they are less prone to receive surgeries for hip and knee replacements (Nevid & Rathus, p. 128). Use of Psychology in Understanding Illnesses Diagnosing, understanding and managing headaches have been helped a lot with the use of psychology.

The multifactorial model views headaches, migraine headaches in particular, as being triggered by multiple factors that include fluctuations in hormonal levels/balance, stress, barometric pressure changes, exposure to very bright lights, certain drug use, certain chemical ingestion, and certain foods, among others (Nevid & Rathus, p. 132). Said factors, of course, involve biological and environmental factors, but also psychological ones which are more the concern of health psychology how psychological factors interact with physical health problems, including in terms of triggering, preventing, or treating diseases (Nevid & Rathus, p. 18). Health psychology studies have shown that stress figures in migraine headaches. The causal mechanisms that underlie migraines have been described to be complex and not well understood—with neurotransmitter serotonin imbalance and resulting blood flow changes in the brain appearing to be related somehow. The psychological perspective has identified stress and glaring lights exposure, among others, as possible triggers for migraine headaches. As well, this branch of psychology has indicated that behavioral coping responses may help people deal with headaches.

While evidence collated in a study showing that women suffering from regular migraines tend to be more self-critical, likely to make a big thing of life’s stresses, and less likely to look for social support during periods of stress, is only correlation, the study does suggest that people’s behavior may inadvertently be leading them into a vicious cycle. Psychology shows that with recurrent headaches such as migraine, certain behaviors help trigger the illness as much as how the refusal to avail of social support may further aggravate emotional distress and pain from migraines (Nevid & Rathus, p. 32). With advances in health science in general, headaches today are better managed, with its triggers even being avoided. Psychology has helpe understand and cope with migraines also by way of advising people, women in particular, not to accept such an illness as “normal” and, instead, advise them to be more assertive with their doctors who limit migraine treatments to only one approach . The importance of health psychology is, perhaps, more apparent in the case of coronary heart disease or CHD.

This is because this leading cause of mortality in the US clearly lists several types of psychological factors as triggers: diet patterns; anger and hostility; Type A behavior that markedly consists of hostility; job strain; chronic emotional strain and fatigue; sudden stressors; and an inactive lifestyle . Health psychology science has established how consumption patterns such as overeating, heavy alcohol drinking, smoking, and high-cholesterol diet lead to coronary heart ailments.

It is also worth noting that the science has also identified that a minimal amount of alcohol appears to be beneficial to the heart. The psychological perspective also makes the suggestion that a modest association between coronary heart disease and Type A behavior exists, particularly among white, middle-aged-to-older men. Hostility and anger are closely linked with increased CHD risk and are even thought of to be a stronger predictor of CHD compared to genetics, obesity, or smoking (Nevid & Rathus, p. 135).

With regards work-related psychological factor, the job-strain health psychology model helps understand how highly demanding jobs and jobs that gives workers little control lead to increased risk of heart-related illnesses (Nevid & Rathus, p. 136). The multifactorial health psychology perspective has also led to the understanding of how sudden life stressors, chronic fatigue/emotional strain and a physically inactive lifestyle figure in the development of heart disease and occurrence of heart attacks.

Reference

1. Nevid, J. S. and Rathus, S. A. (2000). Psychology and the challenges of life. John Wiley & Sons.

As Americans we live in a modern republic under a government constructed to secure the rights of the people. Today’s government and judicial systems were forged by our founding fathers as they fought to establish a government free from tyranny and brutality and thereby forming a constitution based on civil liberties. Our country has grown and matured through the centuries and in effect has made changes and alterations as innovations and advancements have deemed necessary. One area where we seem to have evolved at a slower rate is in the archaic and often inhumane judicial laws of the death penalty.

The death penalty, a law which strips the civil liberties and violates the human rights of the accused offender, needs to be abolished. If as a nation we are to uphold our integrity it is imperative that the United States embrace the worldwide movement toward the complete abolition of the inhumane act of capital punishment. Intense controversy over the legality of the death penalty in the United States has always been multi-faceted and emotionally charged. Constitutional lawyers insist the founding fathers made provision for the death penalty in the 5th amendment which guarantees “due process of law before a person can be deprived of life, liberty or property”, while ignoring the 8th amendment which bars cruel and unusual punishments (Singh, 2003).

There is no constitutional amendment that gives state or federal governments the authority to proclaim death as a penalty. This is an assumption based on the methods of punishment used in the era of the first colonies. The archaic “eye for an eye”, “Annie get your gun” justice has regressed into a self-justifying realm of indecision where it is easier continue in conventional tradition. We need to demand the legal system be held accountable to constitutional laws as written not as interpreted based on history. Death by hanging, firing squads, electrocution, the gas chamber and death by lethal injection are all options still available to those on death row. Each one in progression a little more civilized then the one before it, or so society attempts to convince themselves.

The courts, as well as society, need to stop accepting and allowing these gruesome acts of purposely killing another human in the name of justice. In recent centuries the majority of American citizens supported the death penalty believing it served both as a deterrent and as an appropriate response to particularly heinous crimes. Unquestionably, there are heinous acts of crime being committed. Yes, these crimes need to be addressed, victims and their families need validation and offenders needed to be prosecuted, punished and kept from harming others. Yet, in our imperfect legal system and often overzealous prosecution mistakes are inevitable.

Seemingly conclusive circumstantial evidence, coerced confessions, emotionally biased witness testimonies, inadequate legal representation and community pressure all fatal ingredients that could lead to a life altering mistake by a jury of the accused peers or a presiding judge. It could be argued that death is what murderers deserve. However, requiring that the punishment fit the crime is an unacceptable principle, we would then have to apply this to all crimes such as rape, assault and torture. While punishment needs to be proportionate to the offense and retribution is sought, these are not sound and objective reasoning for the death penalty.

Although some advocates for the death penalty would argue that its merits are worth the occasional execution of innocent people, to maintain the death penalty in the failures of the system is unacceptable (ACLU 2011). Eighty-four years ago, Judge Learned Hand said, “Our procedure has been always haunted by the ghost of the innocent man convicted” (Law ; Social Inquiry, 2009).

The argument for a deterrent of violent crimes cannot be upheld consistently or statistically as a rational determinant. We need to stop allowing our legal system to play off of emotion and the human desire for retribution and begin to acknowledge alternative sentencing such as life in prison without parole. This is more humane as well as cost effective, due to less court appeal fees, separate housing and security costs, and the need for victim validation through life-long punishment is still fulfilled.

The death penalty should no longer be a legal option. Once, unequivocally accepted worldwide for a variety of crimes, the death penalty has been widely outlawed in today’s progressive society. The United Nations General Assembly imposed a policy that states throughout the world, it is desirable to “progressively restrict the number of offenses for which the death penalty might be imposed, with a view to the desirability of abolishing this punishment”. As of recent, 140 countries, more than two-thirds of the countries in the world have now abolished the death penalty in law or practice (Amnesty International, 2012). How can America remain influential in speaking with other nations about human rights and civil liberties while leading their own convicted citizens to death row? We need to step out of the hypocrisy and stand with these other countries worldwide and abolish the death penalty.

Everyday American school children recite the Pledge of Allegiance in their classrooms repeating “for liberty and justice for all.” American junior and senior high school students are being taught the history of the United States, the Constitution and Bill or Rights. They learn about civil liberties, American freedoms and the justice of the legal system. Yet, we are not providing them with examples when we continue to implement the death penalty.

In an ever advancing country where liberal thinking and tolerance, equality and human rights are encouraged by leaders, we still hold fast to an archaic and unthinkable law, the death penalty. We need to hear the truth in the words of the framers of the constitution, the voice of the world and the cry of those who are appalled by the violation of human rights. The people of this free nation need, with one voice, to call for the abolition of the death penalty.

References

1. American Civil Liberties Union and the ACLU Foundation, 2012, Retrieved March 9, 2012, http://www.aclu.org/capital-punishment/case-against-death-penalty
2. Amnesty International, 2012,Retrieved March 9, 2012, http://www.amnesty.org/en/death-penalty/abolitionist-and-retentionist-countries
3. Law & Social Inquiry, Volume 34, Issue 3, 603–633, summer 2009 Robert Singh, PhD, Governing America: The Politics of a Divided Democracy, 2003

After the plague had already been unleashed in Europe, one of the first reactions was people believing that God had unleashed the deadly disease, as depicted in Giovanni Ceramic’s (Doc 3) illustration of angels, coming down from the heavens, delivering their arrows of death unto the people. Sarcasms acknowledges that some people were able to escape the arrow of the Black Death in the description of his illustration. As an apothecary, it makes sense hat he views the plague as being delivered by arrows, because normally disease does not affect everyone.

Disease, like arrows bypass those who are immune and strike those that are not immune. Another depiction of the plague by an anonymous source (Doc 6) illustrates that a divine entity was delivering the plague to those on earth. The common belief that God caused the plague shows how many people were religious and believed in God and thought that He was punishing them. An alternate view of the plague was blame. Many people blamed the Jews, hill others blamed God and beat themselves in hopes of God intervening. Biochip (Doc 2) discusses that people would torture themselves, the Flagellants, in hopes of God’s mercy.

This response to the plague was very erratic but somewhat logical because even though they beat themselves, it was for a reason, a call for God’s help. With a humanistic point of view, Biochip believes that there is a more scientific approach to conquering the plague instead of hoping God will come down from the heavens and intervene and help the Flagellants. On the other hand, many people blamed the Jews, for instance when they were cremated in Strasbourg, Germany on Valentine’s Day (Doc 7) where the Jews were alleged to have poisoned the water supply, in which case they were all burned.

This response was made out of hatred, the Jews were a scapegoat because no one really knew how the plague came to be. Many people acted angrily and erratically in hopes Of ending the plague which ended in even more death. The Black Plague had a major effect on the population in Europe at the time it ravaged through the continent. The pre-plague population (Doc 9) in Europe was approximately 83 million, but after the plague ran its course, the population subsequently decreased to 60 million.

The plague had a major pros and cons to it. A pro would be the fact that it led to the Renaissance Era; while a con would be the major loss of life in Europe. The most popular place of death or where most people died (Doc 8) would be the Holy Roman Empire followed by France. The significance of the amount of death in these two areas is important because it allows us to recognize that these two areas had he worst overpopulation, living conditions, famine, or economic depression over all of Europe.

Even though the plague was a traumatic and insane experience for those who lived through the Bubonic Plague, but without the plague, perhaps the most important era that led to the spread of information, knowledge, and prosperity. People today are able to look how people during the plague responded to disease and now are able to use their reactions to guide future reactions and help resolve the problems people faced back then.

Euthanasia is one of the most highly discussed topic in society today. It is not morally correct it has to do with killing someone and ruins the intrinsic value of a human being. That is my argument towards euthanasia. Euthanasia goes against nature. Those that oppose say that it is mercy killing, but it is still killing. I am with the majority who are against this so-called mercy killing.

Before presenting my arguments, it would be best to define the term “euthanasia”. Euthanasia can be defined in many ways. Here are categories that fall in with the term euthanasia. “The term involuntary euthanasia is where the decision is not made by the person who is to die; the patient’s life is ended without the knowledge and consent. It is basically a form of murder.

Passive euthanasia is to speed up the process of death to a person and stopping some type of support to let that take its course.’ (academic, coup) Like: stopping a form of medical procedure, stopping nutrients of food and water and allowing the person to dehydrate or starve to death, with that not delivering CPR.

“The term active euthanasia involves causing the death of a person through a direct action, in response from that person.” (ACADEMIC.COUP) A well-known example of that is the case of Dr. Kevorkian. He gave a lethal dose of medicine to kill a terminally ill patient. Dr. Jack Kevorkian was a retired pathologist who assisted in the deaths of over 130 people. The famous court case of Dr. Jack Kevorkian brought awareness to the controversial issue of euthanasia to the public.

“In Michigan, Dr. Jack Kevorkian was convicted of the second-degree murder because he administered a controlled substance to end the life of Thomas Youk and had prepared a video showing his action and let the video be broadcast on national television (NY Times). A different yet similar situation and legal case would come about Saskatchewan, Canada when a wheat farmer named Robert Latimer would take the question of euthanasia into his own hands.

“Robert Latimer murdered his young daughter, Tracy, on October 24th, 2008. Behind the reasoning of Latimer’s act which was immoral is that he couldn’t help to see his daughter suffering from a severe form of cerebral palsy and her disability. He killed her by placing Tracy in the back of his car and ran a hose from the exhaust to the cab, while he watched her die. Latimer was then convicted on November 4,1993 of first-degree murder. The year after he was convicted of second-degree murder.” (Inclusion Daily).

So the question is: what’s the difference between his actions of killing his Tracy who suffers from serious pain, and a doctor who received given permission to kill an individual who is also suffering from pain? Eventually Dr. Jack Kevorkian, and Robert Latimer, were both charged with murder because they chose to practice euthanasia.

If murder is prohibited by law because people take murder into their own hands to kill others, then why shouldn’t euthanasia be too since doctors kill their patients even if there is consent. A doctor must receive authorization to assist in the death of a patient who is overly sick. Because of this many have questioned why doesn’t Robert Latimer have the right to take his own daughters life, since a doctor would have had to ask him anyways to have the right to kill Tracy? Latimer apparently saved his daughter from suffering, which is the same reason many people.

Funeral custom world wide Death the act of dying; the end of life; the total and permanent cessation of all the vital functions of an organism. Death is a very painful and emotional time, yet one that may be filled with hope and mercy and is base off of the world’s religious traditions and of philosophical enquiry. Belief in some kind of afterlife or rebirth has been a central aspect of most, if not all, religious traditions and as a result of that over time there has been different type of funeral customs developed in the world. The trace of funeral service is a history of mankind. Funeral customs are as old as evolution itself.

Funeral customs are rituals surrounding the death of a human being and the subsequent disposition of the corpse. Such rites may serve to mark the passage of a person from life into death, to secure the welfare of the dead, to comfort the living, and to protect the living from the dead. Disposal of the body may be by burial , by conservation or by cremation , by exposure or by other methods. Funeral ceremonies have certain common features: for example, the laying out of the corpse; the watching of the dead, of which the wake is a standard example; and the period of mourning with the accompanying ceremonies.  “Every culture and civilization attends to the proper care of their dead. Every culture and civilization ever studied has three things in common relating to death and the disposition of the dead. Some type of funeral rites, rituals, and ceremonies or a sacred place for the dead and memorialization of the dead Researchers have found burial grounds of Neanderthal man dating to 60,000 BC with animal antlers on the body and flower fragments next to the corpse indicating some type of ritual and gifts of remembrance”.

Funeral customs were diverse in many cultures. Some culture treated the male funerals different from the female funerals. The Cochieans buried their women, but suspended their men from trees. The Gonds buried their women but cremated their men. The Bongas buried their men with their faces to the North and their women with their faces to the South. Body burial or direct burial simply means placing a body in the ground after death, although it also applies to storing the whole body aboveground in a ausoleum, vault, or other type of crypt. They also found that in the medieval time the king would be buried without a heart. (Puckle 120) The Gonds are among the largest tribal groups in South Asia and perhaps the world. The term Gond refers to tribal peoples who live all over India’s Deccan Peninsula. Most describe themselves as Gonds (hill people) or as Koi or Koitur. Funeral custom hasn’t really changed over time there are still similar or same customs still used today.

They often had Memorials which allow friends, relatives and acquaintances to express their feelings and to share their memories. Many bereaved people find them helpful and are pleased to have provided a ceremony their loved ones would have wanted.  Native American burial customs have varied widely, not only geographically, but also through time, having been shaped by differing environments, social structure, and spiritual beliefs.

Prehistoric civilizations evolved methods of caring for the dead that reflected either the seasonal movements of nomadic societies or the life ways of settled communities organized around fixed locations. As they evolved, burial practices included various forms of encasement, sub-surface interment, cremation, and exposure. Custom usually dictated some type of purification ritual at the time of burial. Certain ceremonies called for secondary interments following incineration or exposure of the body, and in such cases, the rites might extend over some time period.

Where the distinctions in social status were marked, the rites were more elaborate. The Plains Indians and certain Indians of the Pacific Northwest commonly practiced above-ground burials using trees, scaffolds, canoes, and boxes on stilts, which decayed over time.  Many of our funeral customs have their historical basis in pagan rituals. Modern mourning clothing came from the custom of wearing special clothing as a disguise to hide identity from returning spirits.

Pagans believed that returning spirits would fail to recognize them in their new attire and would be confused and overlook them. Covering the face of the deceased with a sheet stems from pagan tribes who believed that the spirit of the deceased escaped through the mouth. They would often hold the mouth and nose of a sick person shut, hoping to retain the spirits and delay death. Feasting and gatherings associated with the funeral began as an essential part of the primitive funeral where food offerings were made. Wakes held today come from ancient customs of keeping watch over the deceased hoping that life would return.

The lighting of candles comes from the use of fire mentioned earlier in attempts to protect the living from the spirits. The practice of ringing bells comes from the common medieval belief that the spirits would be kept at bay by the ringing of a consecrated bell. The firing of a rifle volley over the deceased mirrors the tribal practice of throwing spears into the air to ward off spirits hovering over the deceased. Originally, holy water was sprinkled on the body to protect it from the demons. Floral offerings were originally intended to gain favor with the spirit of the deceased.

Funeral music had its origins in the ancient chants designed to placate the spirits. Funerals rank among the most expensive purchases many consumers will ever make. A traditional funeral, including a casket and vault, costs about $6,000, although “extras” like flowers, obituary notices, acknowledgment cards or limousines can add thousands of dollars to the bottom line. Many funerals run well over $10,000. More and more people are choosing to be cremated, and there are even more choices for cremation urns than for caskets. The time after the death or passing away of a people in India are given a lot of importance. As per the Hindu Holy Scripture like the Bhagwat Git, it is believed that the soul of the person who has just passed away is on its way to the next level of existence at such a time. As such, it is with an intention to help the departed soul in a peaceful crossover to that next level of his /her existence, that Indians observe so many death rites and rituals. Basic idea behind the Indians’ following all these funeral traditions is to show reverence to the deceased person.

Normally during this time, all the family members share each other’s sorrows and pray, so that the soul of the deceased person rests peacefully. At the end of one year, all elderly members of the deceased person gather once again for the Shraad ceremony. The 3rd, 5th, 7th or 9th day after the death of the person are also important, as all relatives gather to have a meal of the deceased’s favorite foods. A small amount of the food is offered before his /her photo and later, it is ceremonially left at an abandoned place, along with a lit diya.

However, there may be slight variations in the way people of different religious sect observe this death rite.  Chinese funeral rites and burial customs are determined by the age of the deceased, cause of death, status and position in society, and marital status Preparation for a funeral often begins before a death has occurred. When a person is on his/her deathbed, a coffin will often have already been ordered by the family. A traditional Chinese coffin is rectangular with three ‘humps’, although it more common in modern times for a western style coffin to be used.

The coffin is provided by an undertaker who oversees all funeral rites. When a death occurs in a family all statues of deities in the house are covered up with red paper not to be exposed to the body or coffin and all mirrors are removed it is believed that one who sees the reflection of a coffin in a mirror will shortly have a death in his/her family. A white cloth is hung over the doorway to the house and a gong is placed to the left of the entrance if the deceased is a male, and to the right if female.

At the wake, the family members of the deceased gather around the coffin positioned according to their rank in the family and special clothing is worn: Children and daughters-in-law wear black signifying that they grieve the most; grandchildren, blue; and great grandchildren, light blue. Sons-in-law wear brighter colors, such as white, since they are considered outsiders. The children and daughters-in-law also wear a hood of sackcloth over their heads. The eldest son sits at the left shoulder of his parent and the deceased’s spouse on the right. Relatives arriving later must crawl on their knees towards the coffin.

The funeral ceremony traditionally lasts over 49 days the first seven being the most important. Prayers are said every seven days for 49 days if the family can afford it. Otherwise, the period can be shortened by three to seven days. Usually, it is the responsibility of the daughters to bear the funeral expenses. The head of the family should be present for at least the first and possibly the second prayer ceremony. The number of ceremonies conducted depends on the financial situation of the family. The head of the family should also be present for the burial or cremation.

In the second tradition, the prayer ceremony is held every 10 days: The initial ceremony and three succeeding periods of 10 days until the final burial or cremation. The funeral and religious custom of burying the dead in Africa has some of the most complex customs. The ceremony is purely animist, and apparently without any set ritual. The main exception is that the females of the family of the deceased and their friends may undergo mournful lamentations. In some instances they work their feelings up to an ostentatious, frenzy-like degree of sorrow.

The revelry may be heightened by the use of alcohol, of which drummers, flute-players, bards, and singing men may partake. The funeral may last for as long as a week. Another funeral custom, a kind of memorial, frequently takes place seven years after the person’s death. These funerals and especially the memorials may be extremely expensive for the family in question. Cattle, sheep, goats, and poultry, may be offered in remembrance and then consumed in festivities. Some funerals in Ghana are held with the deceased put in elaborate “fantasy coffins” colored and shaped after a certain object, such as a fish, crab, boat, and even an airplane.

Japanese funeral customs vary widely from region to region, so a generic description is not possible. The religion of the deceased person’s family also has a bearing on the final arrangements, as do other factors such as the age at which the person died social status and the family’s economic circumstances. The body is put on dry ice in a room at the mortuary or in front of the family altar (most Japanese are Buddhists) and the next of kin stay with it or close-by until it is time to put it in the casket.

By this time all of the close relatives will have changed into black suits and black kimono or black dresses. The Buddhist priest arrives at the scheduled time and is offered green tea. He speaks briefly with the family, during which time people who have not entered the room yet come in and sit on the floor (or on chairs if it is a funeral hall). After everyone has entered, the priest turns to the altar, bows, lights incense and begins to read a sutra.

During the sutra reading, the priest gives a signal and the members of the family, who are seated in hierarchical order, rise and go to the incense urn, bow, offer incense, bow again and return to their seats. After the family members have finished, the visitors repeat the ritual until everyone has finished. The priest finishes the sutra, after which everyone bows to the altar and the wake service ends. Depending on the Buddhist sect, everyone may chant the “mantra” of the Buddhist sect in unison at points during the service. The funeral is usually held on the day after the wake service.

The body is transferred to a temple (in the case where the wake was held at home) and placed before the altar that the mortuary has constructed in front of the temple altar. A wooden tablet inscribed with the posthumous name of the deceased is placed on the altar or in front of it. The posthumous name is assigned and inscribed by the priest.  A Jewish funeral service is conducted in a funeral home or the family home as soon as possible after death – typically within 24 hours. Funeral attire consists of dark-colored clothing, a dress or skirt and blouse for women, and a jacket and tie for men.

Men also wear a head covering known as a yarmulke, which will be provided by the funeral director for non-Jewish male guests. Guests should refrain from wearing symbols of other religions, such as a cross. Only family members attend the burial. Condolence visits by friends and extended family are welcomed during the seven-day mourning period known as shivah. Friends and neighbors may prepare the family’s first meal following the funeral and may also bring gifts of food during shivah. If you bring food, make sure it is kosher, unless you know for certain that the family doesn’t keep kosher.  Just as there is a way to live as a Jew, there is also a “way to die and be buried as a Jew,” writes Blu Greenberg in her book, How to Run a Traditional Jewish Household (Fireside, 1983). This classic guide to Jewish living outlines traditional death rituals and practical issues, although many of these practices have been adapted somewhat by Reform Jews. The first thing to do after a death in the family, if you belong to a synagogue and the family member lives near you, is to contact your rabbi or another synagogue leader.

Usually, the synagogue will take over many of the arrangements. However, when your family member lives far away and is not a member of a congregation, or when you are not a member, funeral homes can often suggest rabbis who will conduct a funeral. Jewish burials take place as quickly as possible, following a principle of honoring the dead (k’vod hamet). Only if immediate relatives cannot arrive in time from abroad, or there is not enough time for burial before Shabbat or a holiday, are burials postponed for a day. Anything less is considered a “humiliation of the dead,” Greenberg explains .When a Muslim is near death, those around him or her are called upon to give comfort, and reminders of God’s mercy and forgiveness. They may recite verses from the Qur’an, give physical comfort, and encourage the dying one to recite words of remembrance and prayer. It is recommended, if at all possible, for a Muslim’s last words to be the declaration of faith: “I bear witness that there is no god but Allah. ” Upon death, those with the deceased are encouraged to remain calm, pray for the departed, and begin preparations for burial.

Muslims strive to bury the deceased as soon as possible after death, avoiding the need for embalming or otherwise disturbing the body of the deceased. An autopsy may be performed, if necessary, but should be done with the utmost respect for the dead.  The male in Muslim culture body get completely washes before they die. The different funeral customs has provided evidence that there are so many different way to perform a ceremonies burial rituals etc… Funeral customs has provided different tradition around the world to be spread through different culture and countries worldwide.

Work Cited

1. http://www. chinaculture. org/gb/en_chinaway/2004-03/03/content_46092. htm
2. http://www. iloveindia. com/indian-traditions/funeral-traditions. html
3. http://www. wyfda. org/basics_2. html
4. http://www. caring. com/articles/body-burial-arrangements
5. http://www. humanism. org. uk/ceremonies/humanist-funerals-memorials
6. http://www. a-to-z-of-manners-and-etiquette. com/funeral-and-religious-customs. html
7. http://www. encyclopedia. com/doc/1E1-funeralc. html
8. http://www. tanutech. com/japan/jfunerals. html
9. http://www. jewishfederations. org/page. aspx? id=937

The average person knows very little of death; it is a feared topic and not openly discussed. We misunderstand the process, do not know what to expect, and there is great mystery surrounding the end of life. The authors saw a much-needed chance to educate the public, to allow them to learn from death, even to appreciate it as a natural part life. The patient does not know what they are facing, and are burdened with extreme fear. Many have unresolved issues in their lives, and these can be the source of great agitation and even panic as they approach the end.

The caregivers, oth family and the medical team, use medication to ease physical pain but this is often not enough to produce peace. The authors know from experience that helping the patient requires more then simple pain management. One must listen and interpret what is happening, to help alleviate any concerns the patient has. Callanan and Kelley share the wisdom and the “gifts” patients offer in death, by approaching each situation with “open hearts… and minds” and celebrating the patient’s life. (callanan ; Kelley, 1992) The authors coin the phrase “Nearing Death Awareness” to summarize the dying process. Callanan ; Kelley, p. 1) The dying have an “awareness” of what is happening to them, and possibly even a glimpse into an afterlife. With some basic education, families are taught to care for loved ones, making them comfortable, which change to look for. The dying should be given the choice on how and where they will spend their final time. They most often choose the familiar setting of home, surrounded by loved ones. Hospice nurses and other medical professions are available on site, giving care and support not only to the patient, but also to the family. Death is portrayed in our modern society as dramatic and painful.

Often family members become simple spectators, playing no role in providing comfort leaving everything to the medical staff. (Callanan ; Kelley, p. 38) Callanan and Kelley seek to make families and friends more involved in the dying process; providing care and comfort. They understand what their loved one is experiencing, learn from it, and help them pass with dignity and peace. The passing will often leave us with clues, some related to their lives, professions, hobbies; and these are ways of them telling loved ones that they are dying, an attempt to make final communications.

It is important for the family to listen for such clues and interpret them, to communicate with their loved one and reassure them that they will be fine; the arrangements have been made. Visions of an afterlife and visitations by deceased loved ones are common with many patients before death. This seems to offer comfort to most who experience this, and they are often unable to describe in words they Joy and beauty that they witness. The authors recognize these as supernatural and spiritual events. They serve to ready the patient for the afterlife, and Join loved ones who have passed n.

The scientific community disputes such assertions; viewing such occurrences as simple functions of the brain as it is failing and dying. Such “visions” would then be common to patients, as a shared physiological process we all experience from dying and near death experiences. The authors do not attempt to explain or dispute the reality ot these supernatural events They snare what a loved one might experience as they near death to educate. The experiences they have witnessed and the Joy and comfort brought about in an extremely difficult time by these spiritual events.

The patient and their family will go through five stages in dealing with impending death: denial, anger, bargaining, depression, and acceptance. Denial is a result of shock; it keeps those involved from accepting the reality of the situation. (Callanan ; Kelley, p. 44) Denial should never be encouraged, as it can give false hope, and make the diagnosis even more difficult to accept. Anger can be the toughest to deal with, and can be driven by fear and resentment. Empathy and support should be offered as one works through the anger.

Understanding and communication are important to try and overcome anger. Bargaining is best understood as an almost child-like behavior, “one more hug, one more story, one more drink of water (before bedtime)” (Callanan ; Kelley, p. 53) The dying try to postpone what is inevitable; and usually this bargaining is with a higher power, God. They make promises of change or good deeds while trying to “buy’ more time or better health. Those around the patient may not be aware of the bargaining process, as the patient pleads with “god” in private.

Depression stems from grief of losing relationships, health, future opportunities and experiences. (Callanan & Kelley, p. 4) The patient seeks to be understood and empathized with; attempts to dismiss or make light of the depression only worsen the situation. Acceptance finally comes as death approaches. Acceptance of death can be peaceful, yet painful for the family as they realize their loved one is ready to move on. (Callanan & Kelley, p. 55) Acceptance of death can be misinterpreted that one is giving up, does not care, or is detached from loved ones. To some degree, most people die”and react to someone else’s death”in ways reflecting their usual style of handling of crisis”. (Callanan ; Kelley, p. 9) Our everyday natural personas and emotions tend to be amplified by death, and can bring out some of our worst and best behavior. “…

Like birthing, dying can be an opportunity for the whole family to share positive experiences, rather than only sadness, pain, and loss. That is the challenge of this work, and that’s the Joy for me”. (Callanan ; Kelley, p. 30) As a radiation therapist I will be working with many patients that are battling cancer, a life threatening diagnosis. For some, the treatment is palliative; there may be little hope of a cure. It is important to recognize and understand what the patient s experiencing, their emotions, which stage’s of the dying process they are in. Empathy and truly listening to the patient will be vital in building trust and open communication. Stages of death such as anger may be evident, and it is vital to realize the anger is not directed at medical staff, but a reflection of inner struggles the patient is going through.

I have very limited experience in discussing and confronting death in my personal life. Final Gifts has given me a better understanding of what dying entails. The experiences Callanan and Kelley share will prove useful in discussing death with future patients. With the goal of providing the best care possible, I will be able to educate the patient better after reading Final Gifts. I will be able to explain what is typical when facing death. Help to alleviate concerns of the unknown, fear of pain and what is happening to them.

The stories shared by Callanan and Kelley will make me more receptive to what the patient may be communicating to loved ones. I may be able to pass on such intormation to the family who are best suited to interpret such final requests. I now believe that death does offer lessons for us to learn from, to help us celebrate our own lives and those f loved ones. We can prepare to eventually leave this world without regrets. We could avoid hostile or broken relationship now, and have a new found appreciation for the time we have.

The authors make many valid and insightful observations on the dying process. Hospice nurses by profession, they were able to observe and document the dying process of their patients, allowing us to learn from experiences of others. The end of life is certainly filled with emotions of all involved, physical changes, spiritual experiences, and highlighted by relationships with friends and family as death draws ear. The patient often knows they are dying; their final mission is to make amends, find closure, and wrap up any “loose ends” in their life.

It is important for the dying to know their family will be taken care of, that they accept their departure. Family should celebrate the life of the dying; their accomplishments, relationships and triumphs. The spiritual experiences, communicating with others in the afterlife and seeing beautiful places to come is a very fascinating topic. I have yet to personally experience any near death experiences, and find myself somewhat skeptical about he role a higher power and afterlife. I do not dismiss or deny any such experiences.

I am able to draw personal comfort knowing there appears to be a peace that comes with such events as ones nears death. These near death experiences play an important role in giving Joy and comfort to those passing from this life. I do not need a scientific or religious explanation of the source, and there are infinite theories on the subject. Simply knowing that such events are a cause of peace for the dying is very comforting. The authors seek to change death from taboo and feared to a part of life more nderstood and accepted.

It is portrayed badly in media, as a sad and painful event. They seek to change the stereotypes of death, to educate the reader, help them face their own death or that of a loved one. Hospice care looks to alleviate the physical pain of the terminally ill, however emotional distress should not be overlooked. Unresolved conflicts with loved ones need to be addressed, sometimes with one’s faith or “God” as well. Once healing of relationships is attempted or obtained, the dying rest knowing nothing was left unsettled in their lives.

Families witness their oved one able to pass in peace and tranquility, making the loss that much easier to cope with. Callanan summarizes the process as such, “By listening and understanding these messages, we are given unique opportunities to prepare ourselves for their loss, to deal with our fears of dying, to use well the time that is left, and to participate more significantly in this life event”.