Fact Of Death Research Articles

CRIMINAL LEGAL PROTECTION OF LIFE OF A NEWBORN BABY

Crimes against life are very different from other types of crime by being a public danger: they lead to such consequences that cannot be repaired or reimbursed – the loss of life is irreversible. The harm is not limited only by the fact of death and hard moral consequences to relatives, but the state and society are also damaged because relatives lose help and society and state lose labor contribution of the citizen. That’s why Art.20 of Constitution of Russia allows death penalty for the most serious crimes against life as an exceptional measure of punishment (it includes Ch.2 Art 105 of Criminal Code of the Russian Federation). This article made a research of the criminal law protection of the newborn child’s life (Art.106 of the CC of RF) under mitigating circumstances and the problems of improving the criminal legislation, and realization of proposals aiming the improving of the criminal legislation will provide certainty of criminal responsibility for mothers who kill their newborn children; and also the differentiation of the criminal prosecution for women who decided to get rid of the child long before birth, and the murder itself was calmly planned act; and those women who killed their newborn children being in a traumatic situation or in a state of mental disorder not excluding sanity. The goal is to analyze the current legislation of law enforcement in the field of protection of the right to life of the newborn. The methodological basis of the article is the dialectic-materialistical method of cognition and comprehensive approach derived from it including elements of a system-information analysis. The results obtained during research are focused on practical application in the field of protection of newborn life. Application of results: the results are useful for improving the criminal legislation.

What Sort of Collective Afterlife Matters and How

In Death and the Afterlife, Samuel Scheffler argues that the assumption of a “collective afterlife” (i.e., the assumption that the human race and humanity lives on after our own individual deaths) plays an essential role in us valuing much of what we do. If a collective afterlife did not exist, our value structures would be radically different according to Scheffler. We would cease to value much of what we do. In Part I of the paper, I argue that there is something to Scheffler’s afterlife conjecture, but that Scheffler has misplaced the mattering of a collective afterlife. Its significance lies not in the realm of axiology but more importantly in coming to terms with the fact of death and in viewing our lives as having meaning. In Part II of the paper, I outline three views on the sort of collective afterlife that matters and argue in favor of the view that it must involve creatures that recognize our existence, reasons, values, and contributions (“The Recognition Thesis”) and the view that it must involve creatures that value similar things to us (“The Valuers Like Us Thesis”)—but argue against the view that it necessarily be a human collective afterlife (“The Human Form Thesis”).

What factors contribute to positive early childhood health and development in Australian Aboriginal children? Protocol for a population-based cohort study using linked administrative data (The Seeding Success Study)

IntroductionAustralian Aboriginal children are more likely than non-Aboriginal children to have developmental vulnerability at school entry that tracks through to poorer literacy and numeracy outcomes and multiple social and health...

The aged facing the proximity of death

This article points some aspects lived by the aged in their process of aging and especially at the proximity of death. It's based in a learning training experience in a nursing home in Medellín. In giving care to the old and a posterior bibliographic search it analysis some of their living experiences, considers aspects related with the process of aging and the views from the African and occidental cultures regarding the fact of death. It defines some altitudes and feelings of the old at the proximity of death, such as anxiety and fear, analysis the dilemma in choosing the best place for a good death and, finally considers the nurse's professional rol in this trascendental stage for every human being and especially for the aged.Key words: Death, Attitudes toward death, Aging, Aged.

What If the Angel of History Were a Dog?

My title question comes from Walter Benjamin’s ninth thesis on the philosophy of history. The answer I explore is that she is howling. I engage with some of the implications of the howling of living beings in a time of death. My concern is with death, and I must distinguish between two contexts of death. The first is the fact of death that inheres in life. Life, with the exception of some bacteria, involves death both for individuals and, it now seems, in much longer time frames, for most species. Death, as a corollary to life, happens to all of us complex creatures. In this context of death I will be working with the idea that living things are bound into ecological communities of life and death, and further that these communities are fields of matter within which life is making and unmaking itself in time and place. The second context I discuss differs from the first in being a uniquely human invention: the context that we now call man-made mass death. I am concerned with the desire for destruction that is perhaps best termed the will-to-destruction.

The Cemetery as a Place Where the Living Meet the Dead: Prescriptions for Relations between the Two Worlds in the Traditional Culture of Central Russia

This article deals with the rules of behavior in the cemetery. These rules presumed certain communications between the world of the living and the world of the dead. A number of examples prove that correct behavior by the living provides safety and protection from the harm which otherwise could be inflicted by the dead. Correct behavior restores the boundary between the worlds destroyed by the fact of death. Violation of the “correct” behavior at the cemetery, on the contrary, leads to the breaking of this boundary, i.e., to the intervention of the dead into the world of the living. The paper notes that a person can come into contact with the dead and obtain from them whatever assistance might be necessary, if he complies with certain rules.

The Cemetery as a Place Where the Living Meet the Dead: Prescriptions for Relations between the Two Worlds in the Traditional Culture of Central Russia

This article deals with the rules of behavior in the cemetery. These rules presumed certain communications between the world of the living and the world of the dead. A number of examples prove that correct behavior by the living provides safety and protection from the harm which otherwise could be inflicted by the dead. Correct behavior restores the boundary between the worlds destroyed by the fact of death. Violation of the “correct” behavior at the cemetery, on the contrary, leads to the breaking of this boundary, i.e., to the intervention of the dead into the world of the living. The paper notes that a person can come into contact with the dead and obtain from them whatever assistance might be necessary, if he complies with certain rules.

The Cemetery as a Place Where the Living Meet the Dead: Prescriptions for Relations between the Two Worlds in the Traditional Culture of Central Russia

This article deals with the rules of behavior in the cemetery. These rules presumed certain communications between the world of the living and the world of the dead. A number of examples prove that correct behavior by the living provides safety and protection from the harm which otherwise could be inflicted by the dead. Correct behavior restores the boundary between the worlds destroyed by the fact of death. Violation of the “correct” behavior at the cemetery, on the contrary, leads to the breaking of this boundary, i.e., to the intervention of the dead into the world of the living. The paper notes that a person can come into contact with the dead and obtain from them whatever assistance might be necessary, if he complies with certain rules.

Death inspectors or the ‘professionals’ of death during the late nineteenth and early twentieth century Transylvania

This paper profiles the role of death inspectors in society and the Transylvanian death system in a historical moment, when the State's interest in medical problems increasingly became public policy. The paper highlights some aspects of death and its registration in the second half of the nineteenth and beginning of the twentieth century in Transylvania. The main question is: who were the funerary professionals at this time? While it is possible to identify various categories that could be considered ‘professional’, this paper focuses mainly upon death inspectors. With statutory status under the Sanitary Law of 1876, the death inspectors outnumbered doctors, and the main feature of their job was to certify death. According to the law, burial was not possible without their consent. The death inspectors provided a connection between the fact of death and its registration. They periodically conveyed information to the local authorities about the death rate and evolution of different epidemics. Their professional techniques were based on the everyday practice of identifying the signs of death rather than on scientific knowledge. Their existence was a response to the lack of medical personnel in Transylvania at the time, and they tried to meet the needs of a rural society from multiple perspectives.

Validation and application of a death proxy in adult cancer patients

PURPOSE: Fact of death is not always available on data sets used for pharmacoepidemiological research. Proxies may be an appropriate substitute in the absence of death data. The purposes of this study were to validate a proxy for death in adult cancer patients and to assess its performance when estimating survival in two cohorts of cancer patients. METHODS: We evaluated 30-, 60-, 90- and 180-day proxies overall and by cancer type using data from 12 394 Australian veterans with lung, colorectal, breast or prostate cancer. The proxy indicated death if the difference between the last dispensing record and the end of the observational period exceeded the proxy cutoff. We then compared actual survival to 90-day proxy estimates in a subset of 4090 veterans with 'full entitlements' for pharmaceutical items and in 3704 Australian women receiving trastuzumab for HER2+ metastatic breast cancer. RESULTS: The 90-day proxy was optimal with an overall sensitivity of 99.3% (95%CI: 98.4-99.7) and a specificity of 97.6% (95%CI: 91.8-99.4). These measures remained high when evaluated by cancer type and spread of disease. The application of the proxy using the most conservative date of death estimate (date of last dispensing) generally underestimated survival, with estimates up to 3 months shorter than survival based on fact of death. CONCLUSIONS: A 90-day death proxy is a robust substitute to identify death in a chronic population when fact of death is not available. The proxy is likely to be valid across a range of chronic diseases as it relies on the presence of 'regular' dispensing records for individual patients. Copyright © 2011 John Wiley & Sons, Ltd.

Outcomes for Patients with Ischaemic Stroke and Atrial Fibrillation: The PRISM Study (A Program of Research Informing Stroke Management)

Background: In the past decade the prevalence of atrial fibrillation (AF) has been increasing in ageing populations while stroke prevention and management have advanced. To inform clinician practice, health service planning and further research, it is timely to reassess the burden of AF-related ischaemic stroke. Methods: We identified patients aged 18+ years with a primary or stay diagnosis of ischaemic stroke (ICD-10-AM I63.x), from July 1, 2000 to June 30, 2006, using an administrative health dataset of all hospitalisations in New South Wales (population ∼7 million). Fact of death was determined to December 2007. Results: Of the 26,960 index cases of ischaemic stroke, 25.4% had AF recorded during admission. Median age for AF and non-AF patients was 80.4 and 75.2 years, respectively (p < 0.001). Mortality was significantly higher in patients with AF at 30 days (19.4 vs. 11.5%), 90 days (27.7 vs. 15.8%) and 365 days (38.5 vs. 22.6%) (p values <0.0001). Adjusting for age and co-morbidities reduced these differences, with 90-day mortality of 20.9% in AF patients versus 14.7% in non-AF patients (p value <0.0001). The effect of AF on outcomes appears stronger in younger stroke patients relative to patients without AF (p value_interaction <0.0001). At 30 days, the relative risk of mortality due to AF was 3.16 (95% CI 1.92–5.25) amongst those younger than 50, 1.71 (95% CI 1.32–2.22) in patients aged 50–64 years, 1.39 (95% CI 1.16–1.66) in patients aged 65–74 years, 1.29 (95% CI 1.17–1.43) in those aged 75–84 years, and 1.23 (95% CI 1.13–1.33) in those aged 85+ years. AF patients, surviving admission, spent a median of 19.2 days (95% CI 18.4–20.1) in hospital compared with 14.5 days (95% CI 13.9–15.1) for patients without AF (p < 0.001), with differences in length of stay greatest in younger patients (p value_interaction <0.0001). 90-Day stroke survivors with AF spent an average of 21.5 days (95% CI 20.6–22.4) in hospital versus 16.6 days (95% CI 15.9–17.2) in those without AF. AF patients accessed more in-hospital rehabilitation (36.6%; 95% CI 35.0–38.2) than patients without AF (31.8%; 95% CI 31.0–32.7) (p value <0.0001), and differences in the proportion of AF versus non-AF patients accessing rehabilitation was greatest in younger patients (p value_interaction <0.0006). Conclusions: Ischaemicstroke patients with AF have substantially worse outcomes than patients without AF, which can be partly explained by older age and greater co-morbidities. We have quantified the large effect of AF in younger patients and our results strongly argue for new antithrombotic research in young AF patients.

Quiet Crash Sites: Antun Maračić’s Cro Car Crash Chronicle, after War/hol and Usput spomenici/ Sideroad Monuments and Aernout Mik’s Refraction

With the beginning of modernity death has been pushed to the margins of society. Indeed, for many, the only time they are confronted with death outside their immediate circle of friends or family is the chance encounter with the traffic accident, which is by now the most frequent form of public death in Western society. But while we try to deny death by institutionalising it and banning it from the everyday, the crowds who flock to the sites of accidents and violent deaths manifest our undiminished need to know about death. This essay examines our paradoxical attitude to accident sites, their attraction and repulsion, by looking at three artworks: Antun Maracic's photographic cycles Cro Car Crash Chronicle, after War/hol (2001-2) and Usput spomenici/ Sideroad Monuments (1999-2002) and Aernout Mik's video installation Refraction (2005). Maracic's two photo cycles are compendium works: Cro Car Crash Chronicle consists of a series of black-and-white press photographs of car crashes, and Sideroad Monuments focuses on crosses and memorials which mark the deaths of traffic victims. Mik's Refraction consists of a tripartite installation of a looped silent video of a large-scale traffic accident. In all three works the crash and the crash site are stylised into an aesthetic experience and the gallery becomes a place for the contemplation and acceptance of the fact of death.

Suicide registration procedures and practices in Europe

Suicide is an important primary outcome measure for evaluating the effectiveness of intervention programmes. The aim of the current study was to describe and compare suicide-registration procedures in eight European...

Рынок ритуальных услуг: трансформация правил ритуала в правила рынка

The market for funeral services is one dealing with the most sacred and emotionalised objects. Similarly to the life insurance industry and the organ transplant industry it is conditioned by the fact of death. The paper considers the following issues: what is sold out and purchased on this market? What are the qualities of the goods offered? On which terms are economic transactions arranged? And which factors define buyers’ rational behaviour? A major insight of the study is that a cultural construct of deserving funerals is traded here. Market for funeral services can be viewed as an interplay between sacred and secular. Understanding of cultural restraints governing market transactions allows us to reveal how ritual rules are transformed into market rules.

Death Scene Jurisprudence

Until recently, the coronial jurisdiction had received little substantive socio-legal or criminological attention, despite its key role in fact-finding around criminal justice matters such as deaths in custody. Recent attention has focused on the promise of the jurisdiction’s pro-therapeutic potential, which is directly related to its purview with regard to death and the capacity to produce social benefits and restorative outcomes from tragic circumstances. Part of the appeal of the coronial jurisdiction is its ability to account for the context of death, where ‘death’ is the focus of the process as opposed to questions of liability. An inquisitorial framework providing for wide coronial powers to investigate and inquire into death informs this capacity. Correspondingly, this capacity derives from coronial evolution, aided by reforms that have whittled the jurisdiction down and away from its earlier conversations with the criminal jurisdiction towards the attitude of avoiding death. The article argues that, despite this refinement of the coronial role, tensions emerge when coroners find facts, highlighting that coronial inquests are not always straightforwardly concluded, nor are the facts of death easily found. To demonstrate this, the article examines the legal trajectory of the 2004 Queensland death in custody of Mulrunji, including the judicial review of the original coronial findings and the reopening of the inquest.

Enfermería y el paciente en situación terminal

The fact of death, non-life, has been in all societies, for all groups and all individuals a situation that has been faced in many different ways. In general, despite the fact that death is a part, a phenomenon of existence, there is a rejection of it, by people who are close to the situation of death. This article presents a reflection of the terminal process, its features, phases, and influence over activities such as DUE etc. The aim of this paper is not to show assumptions, nor to establish absolute indisputable truths, because the topic lends itself to an endless debate in which the conclusions are always personal. What we want is to invite reflection, personal or group counseling to foster positive attitudes in nursing care for the terminally ill patients. These attitudes will translate into better quality of care. We end with a series of practical recommendations that, by changing attitudes, we should improve care provided to terminally ill patients in order to increase their quality of life.

Getting all the facts of death

AbstractWe conducted a study of death notification form (DNF) completion relating to 844 deceased Cape Town residents, and evaluated the completeness of information on the forms. The DNFs frequently lacked important data on both the deceased and the health professional who completed the DNF (completing health professional). Urgent intervention is needed to improve the usefulness of the DNF as a source data on health statistics in South Africa.

The Summoning of Everyman (review)

Reviewed by: The Summoning of Everyman Harry Keyishian The Summoning of Everyman. Dir. Douglas Morse. Grandfather Films. Color. 2007. 50 minutes. Produced by Heide Estes and Douglas Morse. Written by Petrus Dorlandus (play) and Douglas Morse (adaptation). Cinematography by Timothy Naylor. Edited by Douglas Morse. Art Direction by Denielle Rose. Costume Design by Alison Crouse. Original Music by Roman Molino Dunn. With Elizabeth Attaway (Cousin), John Attaway (Kindred), Paul Barry (Everyman), Bina (Belly Dancer), Lynn Cohen (Doctor), Sally Conway (Beauty), Benjamin Curns (Messenger), Seth Duerr (Death), Amy Golden (Angel), Uma Incrocci (Five Wits), Zainab Jah (Confession), Neil Levine (God), Vincent Magic (magician #2), Marty McDonough (Discretion), George McGrath (Fellowship), Richard Rose (World Goods), Ed Schiff (Prologue), Kat Stroot (Maid), Lindsay Rae Taylor (Good Deeds), Bill Toscano (Strength), Cassandra Vincent (Magician #1), Grace Zandarski (Knowledge), Zorak (Knight). The morality play The Summoning of Everyman (1485) gains its perennial power by focusing on the moment when we are forced to see our lives under the aspect of eternity. Faced with his imminent death, its protagonist learns that for all the years he has spent on earth, he has embraced faulty values, and that he must now, with the fact of death before him, reshuffle his worldly assumptions in order to thrive in his new spiritual economy. As the only human being in the play, the protagonist—like many a Greek tragic hero—comes to learn the meaning of his life in its closing hours. Because morality plays are allegorical, it is tempting to perform them broadly and rhetorically, but it would be an error to do so. The character Fellowship, for example, symbolizes the transience and limitations of human friendship, but he is also a person, a literal friend who is understandably unwilling to die prematurely merely because his boon companion must. Those elements have to be kept in balance. Everyman, on the other hand, is more concretely human. Though an abstraction himself—a representative human, prosperous, gregarious, attractive—he is a mortal and will not live on. Everyman must come across as a living person, like us. It is a great virtue of Douglas Morse’s sturdy, accessible, and emotionally effective film that the leading role is played by Paul Barry, a [End Page 45] seasoned performer who lets us track the path of this ordinary man stunned by disorienting news, assimilating much information and adjusting quickly to his altered circumstances as best he can. The uncluttered mise-en-scene (the film was shot mostly at Fort Tryon Park in New York, home of The Cloisters) allows us to focus on Everyman’s search for companions to accompany him on his fatal journey. By making the play’s characters fully human the production better realizes the protagonist’s symbolic dilemma. The film establishes several physical locations for the action of Everyman, all of them ready-made. (An art director is credited for the film, but not a set designer.) God inhabits a cathedral, next to which is The World (a holiday location—“the New York Renaissance Faire,” according to the credits) where maypole dancing, jousting, and belly-dancing represent the daily round of human activities. There, Everyman makes a sexual liaison with a sensuous belly-dancer (the very taking Bina Bora). It is on a park trail (in New York’s Fort Tryon Park) that Death apprehends Everyman, who then wanders other trails and roadways in search of companions for his voyage. Between his disillusioning encounters, Everyman visits various holy sites to ponder his situation: chapels, altars, and (at one point) a museum exhibit of holy artifacts. The play ends in a cemetery containing the grave into which he must descend. The film does not update the play in costume and setting but instead fully respects its ecclesiastical foundations. God is an Englishman in bishop’s garb, while Death (an intimidating Seth Duerr) wears the robes of a monk. When Death puts his mark upon Everyman, it is a bruise on his chest, a reminder that he has been marked for the grave. Fellowship (a jovial George McGrath), to whom Everyman first turns, is truly fond of his pal: they wrestle affectionately and swap frat signs and gestures. Fellowship will fight...

The facts of death

I have lost two friends to pancreatic cancer in the past few months. Two other friends are in the middle of cancer treatment and unsure what the outcome will be...

The Back Story: The Christian Narrative &amp; Modernism in Emily Dickinson’s Poems

Many of Dickinson’s poems anticipate the associative structure and indirection of twentieth-century modernism, but the most compelling of them often contain suggested or incomplete stories. This remnant of narrative is also a symptom of Dickinson’s obsession with Christian teleology. The flickering promise (or threat) of the Christian narrative tilts the poems toward cosmic significance and risk while allowing for our common inability to take in the fact of death, the end of our own stories. Comparing several of Dickinson’s poems to poems by Walt Whitman and Charles Wright, Mayer argues that Dickinson’s use of incomplete narratives allows an intimacy that is her own along with the philosophical reach the poets have in common. Both qualities are epitomized in her endless interrogation of the Christian narrative, which, in contrast to Whitman’s Zen-like non-resistance and the cool evanescence of Wright’s modernism, forces an acknowledgement of our necessary limitations.