Imagine your plane is going down. Prayer is useless. Fiery death awaits. Now imagine your children. The hours spent feeding, giggling, teaching, changing diapers, soothing tantrums, gazing into eyes...all will fade from their memories until you're just a name. What are the stories-from "unabashedly sentimental" to "exceedingly age inappropriate"-you would want to preserve? What advice would you give them, the hard-earned wisdom to prepare them for life's challenges? Well, Mark Hsu was never in a plane crash, but his crippling fear of being in one led to Please Open in the Event of My Death. A litigation partner in New York City, Mark remembers hearing the refrain that having kids meant "your life is over"?and how he welcomed it. He recalls the night he first met his Italian wife and decided that the Japanese-Chinese guy needed to go for broke and show off his Roman-accented Italian. He describes his lonely, peripatetic youth in Japan, Italy, and all over the East Coast as the only child of a deep-cover CIA spy. Drawing inspiration from a range of sources, including the Japanese concept of omoiyari, Charles Barkley, Ferris Bueller's Day Off, Prince, and a Nike print ad, Mark offers astute advice-not saccharine or blindingly idealistic-for modern times. Succeeding at work, navigating social waters, overcoming fear, surviving heartbreak, raising kids-this and other life advice, applicable to anyone, is in Please Open In the Event of My Death, just in case something horrible happens?which hopefully it won't.

This unique volume examines death from a socio-cultural events perspective. Drawing on the empirical and conceptual work produced by an international body of researchers, it is the first publication to look at death, dying, memorialization, and their mediation, from an events orientation. By placing the contribution of these scholars together, this book provides a unique opportunity to instigate an international, critical discussion, around the connectivities associated with death and events. Chapters consider connections to death and events on many levels, including individual, local, communally based, construals of the event landscape; the relationship between death and events into larger socio-cultural frames of reference. Chapteres also consider how death and events are manifest through diverse platforms of mediation, with a discussion of the media presentation of end of life events, and the articulation of death online. Case studies from a wide-ranging selection of countries, from Moscow to Bangladesh to Cambodia, are examined throughout. This will be of great interest to upper-level students and researchers in event studies as well as a variety of other disciplines such as sociology and cultural studies.

They had been six teenage girls in Wheeling, West Virginia. Full of mischief. Acting wild. Having good times. And getting into trouble. They called themselves the Six of Hearts. Then one night things went to far. One of them died. The rest swore to never tell what really happened. Now, thirteen years later, someone has decided to kill the remaining Six of hearts. The first to die is Angie, a successful New York City actress. And flower-shop owner Laurel Damron, still living in Wheeling, may be next. She has gotten a chilling message in the mail. She knows a killer is watching her. But who? Only by searching the past can she uncover a haunting truth...only by looking deep with herself can she uncover a lost memory...and only by suspecting everyone she knows, does she have one slim chance of staying alive...

A philosopher refutes our culturally embedded acceptance of death, arguing instead for the desirability of anti-aging science and radical life extension. Ingemar Patrick Linden’s central claim is that death is evil. In this first comprehensive refutation of the most common arguments in favor of human mortality, he writes passionately in favor of antiaging science and radical life extension. We may be on the cusp of a new human condition where scientists seek to break through the arbitrarily set age limit of human existence to address aging as an illness that can be cured. The book, however, is not about the science and technology of life extension but whether we should want more life. For Linden, the answer is a loud and clear “yes.” The acceptance of death is deeply embedded in our culture. Linden examines the views of major philosophical voices of the past, whom he calls “death’s ardent advocates.” These include the Buddha, Socrates, Plato, Lucretius, and Montaigne. All have taught what he calls “the Wise View,” namely, that we should not fear death. After setting out his case against death, Linden systematically examines each of the accepted arguments for death—that aging and death are natural, that death is harmless, that life is overrated, that living longer would be boring, and that death saves us from overpopulation. He concludes with a “dialogue concerning the badness of human mortality.” Though Linden acknowledges that The Case Against Death is a negative polemic, he also defends it as optimistic, in that the badness of death is a function of the goodness of life.

This volume brings together a wide array of papers which explore, among other things, to what extent languages and cultures are variable with respect to the interactions around the event of death. Motivated by J. L. Mey’s idea of the pragmeme, a situated speech act, the volume has both theoretical and practical implications for scholars working in different fields of enquiry. As the papers in this volume reveal, despite the terminological differences between various disciplines, the interactions around the event of death serve to provide solace, not only to the dying, but also to the family and friends of the deceased, thus helping them to “accommodate” to the new state of affairs.

Estimation of the Time Since Death remains the foremost authoritative book on scientifically calculating the estimated time of death postmortem. Building on the success of previous editions which covered the early postmortem period, this new edition also covers the later postmortem period including putrefactive changes, entomology, and postmortem r

Building upon the "preliminary conception of Phenomenology" introduced by Heidegger in section II of the Introduction to Sein und zeit,l one may say that a phenomenology of death would mean: "to let death, as that which shows itself, be seen from itself in the very way in which it shows itself from itself. " Does this mean then, that a properly phenomenological d- cription of death may reveal to us what death as a factical event is like "in the very way in which it shows itself from itself"? Although I cannot experience my death in order to describe it, may some kind of phenomenologica'l inference or "extrapolation"2 be the condition for a unique and privileged revelation of what it is like to be dead? There is an important element of phenomenological descr- tion which renders such an extrapolation implausible, and it involves what Husserl originally called the reduction to signi- cance or meaning. It can never be true for the phenomenologist, 1 Heidegger, Martin, Sein und zeit, p. 34. e. t. page 58. 2 Henry W. Johnstone Jr. thinks that while one cannot extrapo late from the experience of sleep to the experience of death, it may be possible to extrapolate from the phenomeno lQgy of sleep to the phenomenology of death. Cf. H. W. John stone Jr. , "Toward a Phenomenology of Death", in Philosophy and Phenomenological Research, Vol. XXXV, No. 3, 1975, pages 396-7. Cf.