Encyclopaedia Britannica Online
Death
Table of Contents
Introduction
The meaning of death
The biological problems
Cell death
Clinical death
The cultural background
Death, the total cessation of life processes that eventually occurs in all living organisms. The state of human death has always been obscured by mystery and superstition, and its precise definition remains controversial, differing according to culture and legal systems.
During the latter half of the 20th century, death has become a strangely popular subject. Before that time, perhaps rather surprisingly, it was a theme largely eschewed in serious scientific, and to a lesser extent, philosophical speculations. It was neglected in biological research and, being beyond the physician’s ministrations, was deemed largely irrelevant by medical practice. In modern times, however, the study of death has become a central concern in all these disciplines and in many others.
“So many more people seem to die nowadays,” an elderly lady is alleged to have said, scanning the obituary columns of a famous daily. This was not just a comment on the documented passing of a cohort. Various journals now not only list the dead but also describe what they died of, at times in some detail. They openly discuss subjects considered too delicate or personal less than a generation ago. Television interviewers question relatives of the dying—or even the dying themselves—and films depict murders or executions in gruesome and often quite accurate detail. Death is no longer enshrined in taboos. Popular readiness to approach these matters and a general desire to be better informed about them reflect a change in cultural attitudes perhaps as great as that which accompanied the more open discussion of sex after World War I.
Thanatology—the study of death—delves into matters as diverse as the cultural anthropology of the notion of soul, the burial rites and practices of early civilizations, the location of cemeteries in the Middle Ages, and the conceptual difficulties involved in defining death in an individual whose brain is irreversibly dead but whose respiration and heartbeat are kept going by artificial means. It encompasses the biological study of programmed cell death, the understanding care of the dying, and the creation of an informed public opinion as to how the law should cope with the stream of problems generated by intensive-care technology. Legal and medical quandaries regarding the definition of death and the rights of the terminally ill (or their families) to refuse life-prolonging treatments force physicians to think like lawyers, lawyers like physicians, and both like philosophers. In his Historia Naturalis (Natural History), the Roman author Pliny the Elder wrote that “so uncertain is men’s judgment that they cannot determine even death itself.” The challenge remains, but if humans now fail to provide some answers it will not be for lack of trying. The meaning of death
This subject can be approached from a variety of perspectives. It can, for example, be viewed historically, in terms of how popular perceptions of death have been reflected in poetry, literature, legend, or pictorial art. Illustrations of those killed in battle and of their severed parts find particular prominence in ancient Egyptian art. The campaign of the 13th-century-bc Egyptian king Ramses II against the Hittites, in particular the Battle of Kadesh, is recorded in gruesome detail on the battle reliefs of 19th- and 20th-dynasty temples in Upper Egypt. Assyrian art, too, made great play of illustrating cadavers. Those slaughtered by the king Ashurbanipal (flourished 7th century bc) in his campaign against the Arabian king Uate are shown having their eyes plucked out by vultures. These very concrete depictions of the meaning of death seem to have had mainly propagandistic value, boosting the self-confidence of the victors and inspiring fear among the defeated. Deities of the dead were features of many early cultures, but apart from ancient Egypt neither such deities nor those over whom they held dominion were the subject of any significant artistic representation. In Egypt, sepulchral iconography was to reach truly impressive heights, particularly after the democratization of the Osirian cult with its promise of an afterlife for everyone. Well-known sculptors produced some striking individual tombstones in both ancient Greece and Rome, but it was medieval Christianity that gave real impetus to this practice, which can be thought of as an attempt to perpetuate among the living a vivid memory of the dead. The representation of death itself, usually personified in the form of a skeleton, seems to have developed on a large scale only in medieval Christian art.
An alternative approach is to look at the meaning of death in terms of various eschatologies (beliefs regarding death and the end of the world). Human beings have been the only species to bury their dead in a systematic way, often with implements to be used in a further existence. The study of death rites and customs illustrates impressively the relation between religious belief and popular practice in the presence of the dead. Such an approach starts from the meaning of death in those cultures (such as Phoenician, early Judaic, Homeric, Epicurean, and Stoic) in which only a shadowy afterlife or no afterlife at all was envisaged; it analyzes other traditions (such as Sumero-Akkadian) in which ambiguities and contradictions abounded; and it finally searches for death’s meaning in those cultures (such as ancient Egyptian, Zoroastrian, Hindu, Orphic, Platonic, Christian, Pharisaic Judaic, and Islāmic) in which a very “physical” afterlife, or the presence of an eternal soul, played central roles.
Both the historical and the eschatological approaches share a common advantage: they need not be preceded by a definition of death. They accept death as an easily determined empirical fact, not requiring discussion or further elaboration. But a conceptual crisis has arisen in modern medicine and biology, a crisis that stems precisely from the realization that the definition of death—taken for granted for millennia—requires reexamination. To approach the subject of death from the biological angle, which is perhaps the most difficult and arguably the most challenging perspective, certainly reflects some of the most pressing needs of modern times.
Many dictionaries define death as “the extinction or cessation of life” or as “ceasing to be.” As life itself is notoriously difficult to define—and as everyone tends to think of things in terms of what is known—the problems in defining death are immediately apparent. The most useful definitions of life are those that stress function, whether at the level of physiology, of molecular biology and biochemistry, or of genetic potential. Death should be thought of as the irreversible loss of such functions.
The remainder of this article first explores the recurrent problems involved in seeking a biological definition of death. It then examines the implications of these problems in relation to human death. In this context, the article raises two major points: (1) death of the brain is the necessary and sufficient condition for death of the individual; and (2) the physiological core of brain death is the death of the brain stem. Finally, the article surveys notions about the meaning of human death that have prevailed throughout history in a wide variety of cultural contexts. By so doing, it attempts to show that brain-stem death, far from being a radically new idea, turns out to have always provided both an ultimate mechanism of death and a satisfactory anatomical basis for a wide range of philosophical concepts relating to death. The biological problems
Whether one considers the death of individual cells, the death of small multicellular organisms, or the death of a human being, certain problems are repeatedly met. The physicist may encounter difficulties in trying to define death in terms of entropy change and the second law of thermodynamics. So may the histologist looking at the ultrastructure of dying tissue through an electron microscope. Pope Pius XII, speaking to an International Congress of Anesthesiologists in 1957, raised the question of when, in the intensive care unit, the soul actually left the body. More secularly inclined philosophers have meanwhile pondered what it was that was so essential to the nature of man that its loss should be called death. The questions of what may or may not be legitimately demanded of a “beating-heart cadaver” (in terms of supplying donor organs for transplants or of serving as a subject for physiological experimentation) has given new poignancy to the quip made by the English author Sir Thomas Browne in 1643: “With what strife and pains we come into the world we know not, but ’tis commonly no easy matter to get out of it.” Common conceptual difficulties underlie many of these questions. Death: process or event