Treatment Death Research Articles

As intermitências da morte

No decorrer da apreciação dos princípios da dignidade humana, direito à vida e autonomia, examinamos os conceitos relacionados à intervenção da morte: eutanásia, ortotanásia, suicídio assistido e distanásia, com base em diversas linhas de pensamento do ordenamento jurídico. E paralelamente a obra de José Saramago, consideramos algumas preposições da colisão entre o direito à vida, a forma como o código penal o aborda e elencamos no presente artigo as formas de morte digna.
 (Imagem de Public Co por Pixabay)

Es-Seyyid Eş-Şerîf El-Cürcânî nin Er-Risâletü l-?udsiyye Fî Şer?i l-?a?îdeti l-Mensûbe İlâ Ebî 'Alî B. Sînâ Adlı Eseri

Al-Sayyid Al-Sharif Al-Jurjani's Book Named Al-Risalah Al-Kudsiyah Fi Sharh Al-Kasidah Al-Mansubah Ila Abu Ali Ibn Sina (Critical Edition And Research) The treatise of Curcani which I have studied, is a commentary on a poem written by Ibn Sina, that deals with nefs (soul) theory. Nefs theory is one of the philosophic matters that disputed over and thought on. The poem tells story of the soul symbolized as an ash-colored pigeon that discends from the souls world to the skin cage, gets prisoned here, then returns to its former place by intervention of death before it can not complete its progress. The role of Curcani in the commentary is to explain this symbolic narration according to the Ibn Sina philosophy. During this study, I have assessed the commentary in every respect, compared it with other commentaries, put lights on some obscure points with help of other works, thus, I have presented it as a ciritical edition

Implications of Pederasty in BUFFALO BILL’S

Thomas Dilworth's reading of the poem “Buffalo Bill's” by e. e. cummings argues that cummings implies pederasty by linking Buffalo Bill riding his stallion with Death's treatment of Buffalo Bill. A...

Death and the body beautiful: Aesthetics and embodiment in press portrayals of requested death in Australia on the edge of the 21st century

This paper develops discourse analysis of Australian press representations of dying during the operation of the Northern Territory of Australia’s Rights of the Terminally Ill Act 1995 (McInerney 2006). Operating in tandem, the discourses of aesthetics and embodiment constructed contemporary dying as an intolerable corporeal state. The body in disarray is attractive to media imperatives of drama and crisis, and dominated press reports during the analysed period. Such images functioned as absolute justification for a medicallyinduced requested death. Modern equating of physical integrity and personal dignity supports such responses to dying. The requested death interventions of euthanasia and physician-assisted suicide were depicted as halting the physical deteriorations associated with terminal illness and thereby redeeming the dying person, by providing them with the opportunity to reclaim the social status lost via their progressive corporeal decline.

The Dogmatic Definition of the Assumption

THE DOGMATIC DEFINITION OF THE ASSUMPTION THE following proposition, taught by the Church in both the Fourteenth and Seventeenth General Councils and defined by Benedict XII must be held by faith: "According to God's common ordination the souls of all the Saints who departed this life before the Passion of our Lord Jesus Christ and also . . . of the other faithful departed after their reception of Christ's holy baptism, in whom, when they died, there was nothing requiring purification (or) will not be when in the future they shall die--or if there was or shall be in them at the time of death anything requiring purification, when they shall have been purified after death-immediately after their death and the aforesaid purification, they, after the Ascension of the Savior, our Lord Jesus Christ, into heaven, were, are, and shall be in heaven even before the resurrection of their bodies and the general judgment" (Denz. 530). The Assumption, therefore, of the Blessed Virgin Mary is not to be understood as if it were a question of the glory of her soul alone, for this is common to all the saints: but it is a question of that singular privilege of the Mother of God according to which she was assumed into heaven not only as to her soul, but also, like her only-begotten Son, even in body-therefore totally. If Mary did die, then, this privilege includes an anticipated glorious resurrection. I say: if she did die. Historically there is no evidence of that death. There have been, and are, theologians of the opinion that she never died. To this, they say, the universal law of death is not opposed, as the universal law of sin was not opposed to the Immaculate Conception. If May was exempted from one law, why not from the other? If this is so, the bodily Assumption of the Blessed Virgin does not include a resurrection but on a certain day fixed by the 41 42 CASPAR FRIETHOFF wisdom of God she was assumed without the intervention of death. The Church's opinion in the matter seems opposed to this teaching. According to the ancient and venerable Gregorian Sacramentary, still preserved in the rite of the Order of Preachers, Cistercians, Premonstratensians and others, the prayer of the Church on the feast of the Assumption is: May this hallowed feast dower us with saving grace, 0 Lord; since today the Mother of God underwent the death of the body, yet could not be held in death's bonds, as having brought forth thine incarnate Son, etc. Holy Mother Church through the dogmatic definition of the bodily Assumption of the Mother of Go_d solemnly proposes the Assumption to the faithful as divinely revealed: therefore as pertaining to the deposit of faith, and to which we firmly assent without any discussion. Most naturally then the question arises when did God reveal this truth. Divine revelation was definitively ended at the death of the last Apostle: consequently, whatever the Church proposes to us, at any time, as divinely revealed certainly must have been revealed, before that event. The sources whence the Church can draw these truths are two. The first is Tradition by which divine truths " received from the mouth of Christ Himself by the Apostles, or given over as it were, by liand from the Apostles themselves under the dictate of the Holy Ghost, have come down to us " (Denz. 783) . The other source is Sacred Scripture in which, under the inspiration of the same Holy Ghost, these truths ·handed on were, in part, written. If the~ the bodily Assumption of the Blessed Virgin Mary is divinely revealed, it must be found either in Tradition alone, or both in Sacred Scriptu:r,e and Tradition. Experts are not in agreement as to whether or not there was, in the first centuries, mention of our Lady's Assumption properly so called. If there was not, that would be disastrous if such an Assumption had to be proved historically. But actu- THE DOGMATIC DEFINITION OF THE ASSUMPTION 48 ally if we consider it merely as an historical fact we could never achieve our purpose. For historical facts cannot...

Huygens and his Correspondents

THE great edition of the works of Christian Huygens now in course of publication at the Hague (NATURE, vols. xxxviii. p. 103, xl. p. 591) continues to issue from the press, at a leisurely rate indeed, yet, all things considered, with creditable punctuality. A slight delay in the appearance of the third volume, now before us is fully accounted for by the discovery, in the National Library at Paris, of some documents bearing on the history of the pendulum-clock, which it was judged expedient to incorporate with it in the form of an appendix. Their interest is considerable, although their import be not subversive of received ideas. They serve to confirm the originality of Huygens, while illustrating the zeal displayed in contesting it. Such debates recur in every chapter of scientific history. They sometimes rouse impatience by their apparent triviality, but seldom fail, none the less, to bring out curious and suggestive facts. It is well when they are conducted with as little acrimony as in the present case. Huygens's brilliant success in applying the pendulum to the regulation of clocks in 1657 gave the signal for the raising of adverse claims to priority. Those of Galileo were the best founded; and they were championed by Prince Leopold de' Medici, brother of Ferdinand II., the reigning Grand Duke of Tuscany. Several of his letters on the subject to Boullaud are now published for the first time; he employed Viviani, a disciple of Galileo, to draw up a “statement of claim” on his behalf; and he sent to Paris, for communication to Huygens, a drawing of a model for a time-piece begun under Galileo's directions in the last year of his life (1641). Its reproduction (at p. 8 of the work under notice) shows indeed a pendulum connected with wheelwork, but no clock in the proper sense—means for continuing the motion, either in the shape of weights or springs, being totally absent. Galileo in fact, was on the track of an invention which eluded him. He saw that the thing was to be done, but never quite achieved the doing of it. Old age and infirmity precluded him from this final triumph. He died, re infectâ, leaving his ideas to be perfected by his son Vincenzo, one of the “about to be's” of the world, whose dilatoriness, as usual in such cases, marred his ingenuity; his over-drawn account with time being at last peremptorily closed by the intervention of death. Huygens succeeded to the task ignorant of these previous attempts to deal with it; to which, indeed, attention was only directed by the effective completeness of his resulting discovery. Œuvres Completes de Christiaan Huygens. Tome Troisieme, “Correspondance, 1660–61.” (La Haye: Martinus Nijhoff, 1890.)