A shocking and extreme interpretation of the father of psychoanalysis.

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.

After the dissolution of Yugoslavia in 1992, a war broke out. In the final stages of the war in July 1995, Serbian forces surrounded and laid siege to the town of Srebrenica. The largest genocide in Europe since World War II had begun. Out of options, Kadir decides to seek refuge at the Potocari enclave, a safe zone protected by a UN Dutch battalion, but the safe zone provides no protection to the unarmed civilians fleeing from certain death. Kadir and his family are captured by Serbian forces and forcibly separated from each other. Kadir is imprisoned with other men in the local high school in Srebrenica where they are severely beaten and tortured. The next day, he is loaded onto the back of a cargo truck with a group of Bosnian prisoners to be executed in a nearby town. Watching men being pulled off the backs of trucks and executed, Kadir begins shaking with the realization that he is about to be killed just like them. He then makes the daring decision to escape and flees into the woods. Exhausted, alone, starving and disoriented with an infection from an injury ravaging his body, Kadir wanders aimlessly through the woods for 17 days. On the verge of death, he hears a voice from the mountains. Moved by this surreal experience, Kadir finds the strength within himself to go on…

A shocking and extreme interpretation of the father of psychoanalysis.

"This book is about dying, not about death. We are always dying a big, always giving things up, always having things taken away. Is there a person alive who isn't really curious about what dying is for them? Is there a person alive who wouldn't like to go to their dying full of excitement, without fear and without morbidity? This books tells you how." -- Front cover.

An unborn baby with a fatal heart defect . . . a skier submerged for an hour in a frozen Norwegian lake . . . a comatose brain surgery patient whom doctors have declared a "vegetable." Twenty years ago all of them would have been given up for dead, with no realistic hope for survival. But today, thanks to incredible new medical advances, each of these individuals is alive and well . . . Cheating Death. In this riveting book, Dr. Sanjay Gupta-neurosurgeon, chief medical correspondent for CNN, and bestselling author-chronicles the almost unbelievable science that has made these seemingly miraculous recoveries possible. A bold new breed of doctors has achieved amazing rescues by refusing to accept that any life is irretrievably lost. Extended cardiac arrest, "brain death," not breathing for over an hour-all these conditions used to be considered inevitably fatal, but they no longer are. Today, revolutionary advances are blurring the traditional line between life and death in fascinating ways. Drawing on real-life stories and using his unprecedented access to the latest medical research, Dr. Gupta dramatically presents exciting accounts of how pioneering physicians and researchers are altering our understanding of how the human body functions when it comes to survival-and why more and more patients who once would have died are now alive. From experiments with therapeutic hypothermia to save comatose stroke or heart attack victims to lifesaving operations in utero to the study of animal hibernation to help wounded soldiers on far-off battlefields, these remarkable case histories transform and enrich all our assumptions about the true nature of death and life.

Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.