Human Death From The Psychological Point Of View

Human death from the psychological point of view

It is said that death is the twin sister of life, there cannot be one without the other; For centuries human beings consciously carry the fact that one day you should die.

The issue of death today in our western culture becomes part of the taboos issues, there is no talk of it and if you speak we do it in such a way that it is not heard, especially if it is a loved one who is the one to be the one to Find altogether from this feared death; But we can’t talk only about death when he gets the duel in between. And it is this duel that can affect people who have suffered a loss in a pathological and sickly way of non -acceptance of what happened.

The sense of death is fully related to life itself, understanding these words can we realize that life is nothing more than a small period of our existence.

Philosophy, as well as anthropology, has raised the relationship between death and history, according to Georg Simmel, José Ortega y Gasset, they say that “if man did not die and there was an indefinite deadline to do things, not only would not do today that can do tomorrow, but indefinitely postponed what would have all the time in the world. ”. On the other hand, the German philosopher Heidegger defines the man (and the woman).

As "the being-reew-to-death" with this points to us that, without resorting to theology, this temporality of man and woman with respect to her life develops, that is, it tells us that we build history , and it is this story that carries with it the seal of its very being the existence of death

For human beings the meaning of death is in life itself, as soon as we know that we are going to die, we direct our efforts towards intensely lived life, dying teaches us to love, want, remember.

Throughout history, death has been present in one way or another in the thought of man, either as an event (social, religious, political, etc.) as a registration in memory, as abstraction or as philosophical or scientific reflection. In anthropology these different ways of thinking about death converge, together with the different sciences of man. In this sense, death, being a multidimensional phenomenon inherent in man, is studied from the anthropological perspective. That is, every phenomenon is studied since its fundamental unit, and man is this fundamental unit. To understand what we are, we have to study death, and to be able to understand death, we have to study man. Death, then, is presented as ‘object-subject’ of study, so that, in this way, we can understand all the pathos by which humanity has drawn its existence.

Anthropology aims to be the most ambitious science par excellence, it wants to cover man from all angles, they cannot go beyond our life, our senses, our language, our world, and only through this combination of elements , we can form any thought or representation system. Death is presented as that limit from which we cannot avoid. We cannot know, know, much less explain, that there is after death.

Since the man became aware of this phenomenon, the great myths appeared, the majestic legends that gave life to hominid history. Death is, duplication, image of the other. The dead, in prehistoric societies, have food, weapons, clothes, desires, thoughts, motivations; The dead are double of the living and vice versa. Death is Renaissance, endless cycle, as in Christian and Buddhist religions, although each of them interprets death-drainage in a different way, even contradictory.

It is evident that it is not known about death, it is only known about the attitude before it. We only know about pains, agonies, processes, phases, stages, not of death itself, but of dying; Absolute death, sudden death, apparent death, what else does we know, we don’t know anything.

In this way, we must see death in its complete nakedness, decontaminated from us, unmasked; We have to remove that ‘personality’, or rather, stop conceiving as a person.

Death from the psychological point of view

Human beings are unique. They experience different situations and react to them in different ways. But an inevitable part of everyone’s life is death. The best people can understand such an inevitable event and the more wise they manage to address it before it arrives, their life will be fuller.

In psychology it is thought that death is a natural event in the same way that birth is and regardless of age, economic position, or belief 2003).

It is important to live the duel, since denial or stagnation can have considerable effects on the mourner. When the duel is lived accepting the process, it can be said that it is the ideal way to recover from it, since its function is precisely to restore or heal and although each person lives their suffering in different ways, accepting pain will always be the best path.

For psychology, all loss generates personal growth, we would have good reasons not to erase the pain and duel of a stroke (Bucay, 2003).

Philosophy has always raised death as a problem. There is practically no thinker or thinker who has not reflected on the reality of our finitude and contingency, in other words, the fact of our obvious deadly character. To such an extreme we can arrive with this finding, that it should be noted that almost no one considers as a core of its philosopher the fact of birth, 2 our character of beings that have been born, of beings that reach a world that pre -exist, and in which, as initiates and initiators, they must be carried out from the freedom that signs them, and that is precisely the ability to begin their actions, events and events, thus bringing the world the unexpected and unpredictable.

On the other hand, death can be understood in two ways. First of all, in an ambiguous way, then, in a restricted way. Widely understood, death is the designation of any phenomenon in which a cessation occurs. In restricted sense, however, death is considered exclusively as human death. The usual has been to stick to this last meaning, sometimes for a purely terminological reason and sometimes because it has been considered that only in human death acquires full significance the fact of dying. This is especially evident in the most "existential" directions of philosophical thought, not only the current ones, but also the past. In a way, it could be said that the meaning of death has oscillated between two extreme conceptions: one that conceives of analogy with the disintegration of the inorganic and applies this disintegration to the death of man, and another, instead, that conceives even any cessation by analogy with human death.

A story of ideas about death is, in our opinion, a detailed analysis of the various conceptions of the world and not only of philosophies in the course of human thought. In addition, it implies an analysis of the problems related to the meaning of life and the conception of immortality, either in the form of its affirmation, or under the aspect of its denial. In all cases, in effect, it results from a certain idea of ​​death. We will limit ourselves here to pointing out that a sufficiently broad elucidation of the problem of death is an examination of all possible cessation forms even in the event that, ultimately, it is considered as authentic cessation only only human death. We have done this exam else (cfr. The sense of death, 1947, especially Cap. YO). From him it is, for the time being, that there is a different idea of ​​the phenomenon of cessation according to certain last conceptions about the nature of reality. 

Materialist atomism, spiritualistic atomism, materialistic structuralism and spiritualistic structuralism defend, in effect, a different idea of ​​death. However, none of these conceptions understands death in a sufficiently wide sense, precisely because, in our opinion, death is said in many ways (from cessation to human death), so that there may even be a form of Specific death for each region of reality. The mortis analogy that, for this reason, can be highlighted why to cite extreme cases the materialist atomistic conception is able to understand the phenomenon of cessation in the inorganic, but not the process of human death, while the structuralist conception Spiritualist understands the process of human death well, but not the phenomenon of cessation in the inorganic

It has been common to philosophically study the problem of death as a problem of human death. At present, biological, psychological, sociological, medical, legal, etc., about death, with attention to specific cases, modes as in different communities and in different social classes it is faced with the fact that human beings die. These studies are important, because they show that human death is a social phenomenon, while a natural phenomenon. That is why not only the dying and the deceased are taken into account, but also the survivors.

The own research to which we refer before does not neglect the aforementioned studies, but attends to the notion of death (or cessation) as a philosophical general notion and not only as a human phenomenon. As far as two extreme theses have been opposed: according to one of them, death is simple cessation; According to the other, death is irreducible and non -transferable death. We estimate, on our side, that the so-called mere cessation and death properly human work as concepts-limits. From human death it can be said that it is more typical than other forms of cessation, but, unless the human person of their natural roots completely cuts, it must be admitted that such property is never complete.