During the 20th century, dealing with grief through an ongoing involvement with the deceased (such as speaking to their grave) was seen as pathological by Western authors such as Sigmund Freud. Nowadays, we are presented with the opportunity to continue interacting with digital representations of the deceased. As a result, the paper adopts an Ubuntu perspective, i.e., a sub-Saharan African philosophy focussed on community and relationship to provide a toolkit for using this emerging technology. I will argue that the Ubuntu framework I propose contributes to the use of griefbots in two ways. The first is that it shows that it is morally permissible to use griefbots to assuage our grief. The second is that it delineates how we can ethically use the technology. To do so, I split my analysis into four sections. In the first section, I show that meaningful relationships can occur between the bereaved and griefbots. This will be done by exploring the Western theory of continuing bonds proposed by Dennis Klass, Phyllis Silverman and Steven Nickman. In my second, I flesh out my Ubuntu framework according to Thaddeus Metz’s accounts on Ubuntu as a modal-relational theory. In my third section, I apply my Ubuntu framework to the case of Roman Mazurenko. Furthermore, I consider some counterarguments to the Ubuntu framework regarding privacy, commercialisation and people replacement. Finally, I conclude that, despite these limitations, the Ubuntu framework positively contributes to determining whether we should communicate with the dead through griefbots to assuage our grief.

A life of the mind can be lived only by creatures who know that they have minds. We call these creatures “persons,” and currently, all such persons THAT we know OF are “alive” in the biological sense. But are there, or could there be, either in the future or elsewhere in the universe, creatures with “a life of the mind” that are not “alive” in the sense that we humans usually understand this term today?

Der 2. Korintherbrief sucht in seinem ersten Hauptteil (1.15–7.16) die Anstöße aufzuarbeiten, die die Gemeinde im Vorfeld des Briefs an der Ausübung des apostolischen Dienstes durch Paulus genommen hat. Wie die Eröffnung dieses Hauptteils in 1.15–2.2 zu verstehen ist, ist aber in der Forschung umstritten.

Der Aufsatz untersucht die literarische Verortung, den formalen Aufbau und die sprachliche Ausgestaltung des Gedankengangs, um dessen Sinngehalt und Funktion zu klären. Es wird aufgezeigt, wie der Abschnitt einerseits die Modifikation der paulinischen Besuchsabsichten, andererseits das Unterlassen eines angekündigten weiteren Aufenthalts verteidigt. Vor dem Horizont einer grundsätzlichen Reflexion der Basis, Eigenart und Aufgabe des paulinischen Apostolats korrigiert er die negative Wahrnehmung des Paulus auf Seiten der Adressaten und zeigt in drei Schritten auf, dass dieser gerade mit seinen die Gemeinde enttäuschenden Entscheidungen den ihm und seiner Mitarbeiterschaft gegebenen apostolischen Auftrag sachgerecht wahrgenommen hat.

Griefbots are chatbots designed to assist individuals in coping with the loss of a loved one by offering a digital replica of the departed. Navigating grief is a deeply transformative and vulnerable journey intricately tied to one's well-being. Do griefbots aid in the grieving process, or do they complicate it? To address these questions, this article blends insights from philosophy and neuroscience to explore the nature of grief as a means to clarify the ethical dimensions surrounding the use of griefbots.

Prolonged grief disorder (PGD) is associated with impairments in cognitive functioning, but the neuropsychological correlates of early grief in older adults are poorly understood. This preliminary study cross-sectionally examined neuropsychological functioning in bereaved adults with high and low grief symptoms and a non-bereaved comparison sample and further explored the relationship between multidomain cognitive measures and grief severity. A total of ninety-three nondemented older adults (high grief: n = 44; low grief: n = 49) within 12 months post-bereavement and non-bereaved comparison participants (n = 43) completed neuropsychological battery including global and multiple domain-specific cognitive functioning. Linear regression models were used to analyze differences in multidomain cognitive measures between the groups and specifically examine the associations between cognitive performance and grief severity in the bereaved, after covariate adjustment, including depressive symptoms. Bereaved older adults with higher grief symptoms performed worse than those with lower symptoms and non-bereaved participants on executive functioning and attention and processing speed measures. In the bereaved, poorer executive functioning, attention and processing speed correlated with higher grief severity. Attention/processing speed–grief severity correlation was seen in those with time since loss ≤ 6 months, but not > 6 months. Intense early grief is characterised by poorer executive functioning, attention, and processing speed, resembling findings in PGD. The putative role of poorer cognitive functioning during early grief on the transition to integrated grief or the development of PGD remains to be elucidated.

The age-friendly movement aims to ensure that people can live healthy and meaningful lives as they age. It is committed to activity and inclusion, with policies, services, and structures that enable older adults to remain engaged in activities that they value. We suggest that there is further opportunity for communities to increase inclusion and reduce ageism by improving their “death-friendliness”. A death-friendly approach could lay the groundwork for a community in which people do not fear getting old or alienate those who have. To this end, we consider the merits of the compassionate communities framework which has emerged out of palliative care and critical public health. Compassionate communities focus on end-of-life planning, bereavement support, and improved understandings about aging, dying, death, loss, and care. The age-friendly and compassionate communities initiatives are complementary in their objectives but have not yet converged in practice. We suggest that they should.

Women who experience pregnancy loss are at increased risk of psychological distress, including post-traumatic stress disorder (PTSD) and depression. Despite the substantial evidence base for trauma-focused cognitive behavioural therapy (CBT) for PTSD, there is limited research on this specific type of trauma, as well as a dearth of research exploring treatment for co-morbid PTSD and depression. This study used a single case experimental design to assess the efficacy of sequential CBT for treating PTSD and depression in a primary care setting in the United Kingdom. Results demonstrate a reduction in scores on the PCL-5 following trauma-focused CBT, but not a clinically significant reduction in depression scores. This write-up reflects on the effectiveness of sequential treatment and suggests alternative approaches. Future directions for research are also given.

Dedication: The authors dedicate this paper to all parents who have experienced pregnancy or baby loss.

When, in the wake of the September 11 terrorist attacks on the World Trade Center in New York more than two decades ago, the late Queen Elizabeth II expressed her sentiments with the words: ‘Grief is the price we pay for love’, she was making a reference to British psychiatrist Dr Colin Murray Parkes's book Bereavement: Studies of Grief in Adult Life. In the book, Dr Parkes states an obvious, albeit often ignored, fact that the pain of grief is just as much part of life as the joy of love. Following the death of the Queen in September 2022, Joe Biden, the current president of the US, used the same quote as an opportunity to express his own personal sadness about her passing. It was also an opportunity to participate in public grief about the loss of a popular leader, and of innocent lives. It is not uncommon for leaders, religious ones including, to speak of love, especially during such poignant moments. But it is somewhat less common for public figures to bring to our attention the close connection between grief and love. Even when they do, grief is commonly seen in a negative light. Philosophers provide another example of what is, I shall argue, a mischaracterization of grief.

This case study recounts an application of Ehlers and Clark’s (2000) cognitive model of post-traumatic stress disorder (PTSD) to post-intensive care unit (post-ICU) PTSD. An AB single case design was implemented. The referred patient, Rosalind (pseudonym), completed several psychometric measures prior to the commencement of therapy (establishing a baseline), as well as during and at the end of therapy. Idiosyncratic measures were also implemented to capture changes during specific phases of treatment. The importance of the therapeutic alliance, particularly in engendering a sense of safety, was highlighted. Findings support the use of cognitive therapy for PTSD (CT-PTSD) with an older adult, in the context of a coronavirus infectious disease (COVID-19)-related ICU admission. This case is also illustrative of the effectiveness of implementing CT-PTSD in the context of co–morbid difficulties and diagnoses of delirium, depression, and complicated grief.