Using narrative medicine as an interpretive framework, this chapter analyzes Simone de Beauvoir’s account of her mother’s final days in A Very Easy Death as representative of the social and experiential motivations for and consequences of using life-prolonging technology for dying patients. I
programmatic line, some authors propose a dominant task of practical theology to support and promote a religion in service of the living. From the particular knowledge about life theology can relate on, this being the argument, should engage in a searching process “for better understanding of life resp. for an
support … Whether or not I can live alife that has value is not something that I can decide on my own, since it turns out that this life is and is not my own, and that this is what makes me a social creature, and aliving one (Butler 2012a: 10-11).
Butler combines the motif of physical survival with
or her hitherto sustaining framework of the meaning of life and that motivates him/her to bear the actual suffering – even in naming its meaninglessness.
But if a person can develop this threefold confidence that the events are:
and are bound by meaning
cultural backgrounds, even in one country.
In this contribution, the focus will be on one specific tradition of alife philosophy outside of religious traditions in the Netherlands: humanism. The Humanist Association was founded in February 1946, as a reaction against the atrocities that had taken place
refuses to adopt a paternalism and (anti-)humanism that irrevocably defines this ‘good’ for others. The peculiarity of this approach becomes clear above all in a direct comparison with Nussbaum, precisely because both are concerned with alife worth living:
[B]oth Butler and Nussbaum orientate their
contribution is bold, creative, and insightful. He is a dynamic exponent of the biblical, patristic, and Orthodox liturgical tradition. Furthermore, he has contributed the wealth of Orthodoxy to the joint efforts of all baptized Christians to recover their Unity in faith, life, and witness. It is an honor to
principle of ren expresses an overarching unity that is felt as if it were physical, which drives to respect for life out of compassion for all living beings. 8
The different approaches to environmental ethics in the world religions can complement each other. But they can also be a critical counterpart
people as it occurs in daily earthly life. We do not experience only lifeless objects like tables, chairs, and houses but also other humans as just as alive as we are. How is this experience of other people constituted? According to Augustine, we see the other as aliving being. It is not a matter of
nachhaltigen Entwicklung,” 53 which was the subject of more than 1,000 church education events in the first year after its publication alone. Under the guiding principle “Living well instead of having a lot,” the opportunities for gaining quality of life by distancing oneself from prevailing waste