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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
involved in the life story. Community and relationships are the basic outline of the orientation framework. Thus, the agricultural fieldwork is usually told about family ties. The natural living environment is a place of relationships. Veiled experiences of violence 30 in the life stories also document
support … Whether or not I can live a life 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 a living 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: understandable influenceable and are bound by meaning
cultural backgrounds, even in one country. In this contribution, the focus will be on one specific tradition of a life 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
living beings among each other and to the vitality of earth. It matters greatly, for example, whether a universal ontology interacts with area ontologies that summarize scientific findings on evolution, under the Darwinian paradigm “survival of the fittest” or whether such interactions occur under a
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 a life 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
it, our “theomorphism only matters within the context of our creaturely interdependence beastial and vegetal.” 97 Human co-creation therefore should not be misunderstood as an engagement over against other living beings but as a dynamic of continuous and subtle communication with all life. Humans in