The Gorgias ends with Socrates telling an eschatological myth that he insists is a rational account and no mere tale. Using this story, Socrates reasserts the central lessons of the previous discussion. However, it isn’t clear how this story can persuade any of the characters in the dialogue. Those (such as Socrates) who already believe the underlying philosophical lessons don’t appear to require the myth, and those (such as Callicles) who reject these teachings are unlikely to be moved by this far-fetched tale. This raises the question of who the myth is told for and what function it is meant to serve. This chapter argues that the myth is aimed not at Callicles, but at Socrates and those who aspire to follow him. There are uncertainties about the philosophical life deriving from the nature of embodiment, as well as reasons to doubt the connection between happiness and virtue. The myth assists with the former by presenting an image that draws a philosopher away from the goods of the body toward the goods of the soul. It assists with the latter by presenting an image of cosmic justice, thereby securing happiness in proportion to virtue.

Chapter discusses practical things seen in her practice that make people afraid of dying. She offers tips from many of her patients who have died a peaceful, comfortable death. Don’t be afraid to talk about dying. Chapter explains 5 things that dying looks like. If we work through our fears, plan as best we can, and talk with our primary care provider about getting hospice in a timely way, we can die comfortably with a good ending and leave our family feeling peaceful about our death.

From conception and lived experience, we proceed to death in Chapter 4. Although my focus is on Lucretius’ treatment of death and men’s fears of it, in “The Hole that Gapes for All” I persist with analyzing the themes of wombs, semen, fecundity and the ways by which Lucretius weaves this imagery into his criticism of human appetite for consumables, sex, and protracted life. In Lucretius’ poetics, the universe, the world, and individual human bodies all become sites of decomposition, insemination, and (re)birth. Death itself is shown to be pathologically eroticized as the final object of a man’s fear and lust – a desire Lucretius seeks to reform into an ethical acceptance of death. Lucretius’ point, I argue, is that, regardless of biological maleness and the security it bestows on Roman men, nature’s laws make wombs and tombs of them all in a never-ending cycle of death and rebirth.

Focusing on the revelation of Epicurean thanatology in the third book of On the Nature of Things, this essay argues that the most vehement strains of Lucretius’ diatribe against the fear of death are a polemic against kitsch. It explicates the pervasively frank, anti-kitsch stance of Epicureanism and explores how Lucretius combats kitsch, even as kitsch was enthusiastically circulated in other Roman contexts in the form of Epicurean objects and clichés. In the vignettes of the departed father and the maudlin drinkers in DRN 3, Lucretius draws our attention to the way that kitsch (the image of the stereotypically sweet children, the trite lamentation, the pseudo-philosophy, the falseness) occludes reality. The denunciation of kitsch is fundamental to Epicurean teaching: to deny that our metaphorical city has penetrable walls and to bemoan the eventuality of one’s own death is to refuse the nature of things.

Chapter 9 considers end-of-life matters and reports the efforts made by The Farm and its members to make their own and their loved ones’ final years and death as peaceful and comfortable as possible. Discussing issues such as advanced care planning, facilities for the aged population, and alternative burials and commemorations, this chapter demonstrates, once again, the hippie tendency to do things somewhat differently. It also suggests that their lifelong values and beliefs made them slightly less fearful of death than older adults who were not part of the hippie movement.

Focusing on the revelation of Epicurean thanatology in the third book of On the Nature of Things, this essay argues that the most vehement strains of Lucretius’ diatribe against the fear of death are a polemic against kitsch. It explicates the pervasively frank, anti-kitsch stance of Epicureanism and explores how Lucretius combats kitsch, even as kitsch was enthusiastically circulated in other Roman contexts in the form of Epicurean objects and clichés. In the vignettes of the departed father and the maudlin drinkers in DRN 3, Lucretius draws our attention to the way that kitsch (the image of the stereotypically sweet children, the trite lamentation, the pseudo-philosophy, the falseness) occludes reality. The denunciation of kitsch is fundamental to Epicurean teaching: to deny that our metaphorical city has penetrable walls and to bemoan the eventuality of one’s own death is to refuse the nature of things.

Known for the concept of the “trauma of birth,” Otto Rank’s contributions to the fields of psychoanalysis and psychotherapy have largely been obscured. Rank came from an impoverished family with an alcoholic father, and was sent to a trade school to become a locksmith. However, his unique insight into applying psychoanalytic concepts in understanding philosophy and art caught the attention of Freud, who supported him in his college education and graduate studies. Freud hired him to be the secretary of the Vienna Psychoanalytic Society, where he functioned as Freud’s “right hand man” for close to twenty years. Intriguingly, his “breaking away” from Freud’s circle coincided with Freud’s diagnosis of oral cancer and near-death from surgical complications. Ostracized by orthodox Freudians, he nevertheless was able to further explore pre-Oedipal issues and the significance of separation anxiety. He developed his patient-centered, brief psychotherapeutic approach, with particular focus on the “here and now” and on patients’ autonomy and self-healing potential. His ideas heralded the later developments of client-centered therapy, existential-humanistic therapy, and Gestalt therapy.