History of Suicide

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The identification of deviant burials as those of ‘vampires’ is a feature of excavated skeletons from sites across Eastern, Central and Southern Europe as well as the Balkans. Based on a close reading of historic and folkloric sources researchers have sought to match features of excavated sites with narrative descriptions drawn from vampire legend and myth. This study critically reviews the recent claims based on sites in Bulgaria, Czech Republic, Greece, Italy, Poland and Slovakia. Whilst it is found that there was a widespread belief in vampires across Europe, it is argued that it is difficult to make absolute claims for ‘vampire’ burials on archaeological grounds as in most cases there are alternate and equally compelling interpretations of the data.

KEYWORDS
ARCHAEOLOGY, HISTORY, SIXTEENTH CENTURY, SEVENTEENTH CENTURY, VAMPIRE, DEVIANT BURIAL, PLAGUE, BLACK DEATH, FOLKLORE, PAGAN, BURIAL, WITCH, BALKANS, EASTERN EUROPE, CENTRAL EUROPE, SOUTHERN EUROPE, BULGARIA, CZECH REPUBLIC, POLAND, GREECE, ITALY, SLOVAKIA, LESBOS, VENICE, APOTROPAIC, VAMPIRIDZHIJA, PERPERIKON, SOZOPOL, PROSTEJOV, CELAKOVICE, DRAWSKO, GLIWICI, SOUTHWELL, KILTEASHEEN, LAZZARETTO NUOVO, NACHTZEHRER, KAMIEN POMORSKI

In 1951 Swedish writer Stig Dagerman wrote an autobiographical essay titled "Our Need for Consolation is Insatiable." It is a remarkable poetic meditation on the life-and-death stakes of the literary imagination from a writer who was likely suffering from an undiagnosed bipolar disorder, fighting for his life through one depressive episode after another. Written when his critical reputation and fame as Sweden’s greatest new literary phenom had been firmly established following a remarkable outpouring of critically acclaimed work in the late 1940s, the essay marked a point in time when the tides had turned for Dagerman, who now struggled with the opposite of this productive streak in the form of a debilitating bout of writer’s block that would eventually contribute to his suicide two years later. "Our Need for Consolation is Insatiable" lays bare the writer’s fragile psyche, not only his faltering ego but his selfless and far from sure-footed ambition to offer something of lasting beauty and meaning to a world indifferent to his very existence. While writing the essay, Dagerman managed to rise temporarily from the depths of his depression and identify the sources of his own consolation and hope in terms that have continued to resonate powerfully with many readers, and fellow writers, over the following 60 years.

Originally published in 1952 in the improbable venue of Husmodern (a magazine dedicated to home economics for Swedish housewives, analogous to American magazines like Good Housekeeping or Better Homes and Gardens), the essay was a profound response to a trivial commission from the magazine’s editors, who asked Dagerman to send them “something on the art of living.” The soul- and psyche-searching tour de force that Dagerman composed was not likely what the editors had in mind, but to their credit—and also possibly owing to his celebrity—they published the essay as written. The essay has since been translated into 10 languages and published / reprinted a great many times. This is the first literary translation of the essay into English.

This incredible Existentialist Essay on the topic of Suicide features at the second of two essays in the volume 'The Experience of Death' by Franco-German Author Paul-Louis (also known as Paul Ludwig) Landsberg. He provides us with a deep and searching analysis of the moral issues surrounding Suicide from an Existentialist standpoint. He was to die, tragically, in a German concentration camp, though he left behind some of the most fascinating discussion of death and suicide by an Existentialist author apart from Martin Heidegger (whop did not in fact deal with the second of these two topics). Landsberg was part of the group embracing Sartre, Camus and de Beauvoir. He was a Christian yet without forcing this belief upon readers through his writing. The present essay, and the book as a whole makes a deep impact upon anyone who dares to accompany the author on his dark and intense explorations. Brief biographical details and bibliography are provided in the actual book as well as full textual annotations and an Editor's note/preface.

Suicide plays a dynamic role in both the narrative and structure of Dante’s Inferno, and yet, in accordance with there being no term for the act in European languages until the 1600s, the poet mentions it only euphemistically: Dido ‘slew herself for love’ (Inf. 5.61), Pier della Vigna describes suicide as a process in which ‘the ferocious soul deserts the body / after it has wrenched up its own roots’ (Inf. 13.94–95), and the anonymous Florentine suicide simply ‘made [his] house into [his] gallows’ (Inf. 13.151). It is thus unsurprising that the notion of mental health in connection with suicide is equally absent in explicit terms. Reading between the lines of Dante’s poetry, however, it becomes clear that the emotive language and embodied hybridity associated with the suicides within Dante’s oltremondo, and of Dante the pilgrim as he responds to their narratives, highlights a heterogeneous yet shared experience of loss and despair, mirroring contemporary understandings of mental health issues. Through an analysis of the emotive language associated with the narratives of a number of Dante’s suicides, and the hybrid embodiment of numerous suicides inscribed in Dante’s text, this paper hopes to explore the ways in which, even inadvertently, Dante reflects on the distancing of the suicides from the civic bodies of their communities, from their own physical bodies, and from the vital rationality of their human minds, and thus to investigate the ways in which the lack of emotional wellbeing experienced by the suicides forces them to the edges of society’s, and their own, consciousness.

Nietzsche’s view of suicide is a topic which in the last years has been the focus of works such as Julian Young’s and Paul S. Loeb’s. Within this context, this paper seeks to add new elements to the discussion. To this purpose, Nietzsche’s attitude to suicide will be explored from two different points of view. The first part of the paper focuses on the distinction between voluntary (free) and involuntary (natural) death. Nietzsche’s appraisal of both will be scrutinized. In particular, through the comparison with the Classical and, especially, Stoic philosophy and through the critique of the religious (particularly Christian) conception of death, it will be shown, among other things, that Nietzsche defends the rationality of suicide, presents a view of voluntary death as emptied of morality and fights against the Christian denaturalization of suicide. In the second part of the paper, suicide will be considered from a philosophical-existentialist viewpoint, that is, as a possible consequence of the meaninglessness of human existence. The problem is to judge whether life is or is not worth living in a world devoid of meaning and purpose. Nietzsche’s attitude to suicide will be analyzed in a chronological way (early, middle and late Nietzsche). Special attention will be given to the role played by art. The relevant conclusion is that, although in different ways, Nietzsche gives an affirmative answer to the question whether life is worth living in a world devoid of meaning and purpose.

Anchored in queer and crip perspectives, this essay proposes the neologism "suicidism" as a new theoretical framework to conceptualize the oppressive system in which suicidal people experience forms of injustice and violence. The thesis proposed here is that suicidal people suffer both individually and collectively from suicidist violence, an oppression that remains unproblematized in all current interpretations of suicide, including those taken up by anti-oppressive scholars and activists. I pursue three interrelated objectives: 1) interrogate dominant ideas and perspectives on suicidality; 2) make visible and denounce the power relations between suicidal and non-suicidal people; 3) enrich intersectional analyses by naming and problematizing an oppression that has been neglected. In sum, this essay proposes to analyze suicidality by asking the following epistemological questions: What and who is missing from current conceptualizations of suicide? What can we learn from these absences? How might new understandings of suicide, from queer and crip perspectives, help anti-oppressive scholars and activists avoid reproducing forms of oppression toward suicidal people? This essay is divided into two parts. The first part reviews some of the predominant models of suicide to illustrate how they all arrive at the same conclusion-that suicide is never an option-and how this results in a silencing of suicidal subjects. In so doing, I also demonstrate how suicidism is intertwined in forms of ableism/sanism. I conclude this first part by mobilizing the notion of epistemic injustice to theorize both the testimonial and hermeneutical injustices experienced by suicidal subjects. In the second part, I explore additional interpretations of suicide that contrast with the dominant "negative" conceptualizations that seek to prevent it in all circumstances. I demonstrate how even "positive" perspectives of suicidality (e.g. the libertarian position) are founded in forms of ableism/sanism, and that even though they may critique the marginalization of suicidal subjects, they don't conceptualize their oppression as systemic, nor address it from an anti-oppressive perspective. Critiquing the "positive" conceptualizations of suicide allows me to delineate an alternative conceptualization of suicide rooted in queer and crip perspectives. Mobilizing a queer perspective to study suicide doesn't mean offering only analyses that take queer theories as a starting point or queer communities as the objects of the study. The intention is rather to queer suicide in a more holistic sense, that is, by applying queering and cripping methods, theories, epistemologies and prevention strategies to the topic of suicidality. Based on a harm-reduction and a non-coercive suicide approach, I suggest that assisted suicide should be a possibility for suicidal people, a position that relies on an ethics of living and a responsibility toward suicidal people.
KEYWORDS:
suicidal people, suicide, suicidism, models to theorize suicide, stigmatisation, ableism/sanism, anti-oppressive perspective, epistemic injustice, critical suicidology

Stressing that the pronoun "I" picks out one and only one person in the world (i.e., me), I argue against Hunt (and other like-minded Rand commentators) that the supposed "hard case" of destructive people who do not care for their own lives poses no special difficulty for rational egoism. I conclude that the proper response to a terse objection like "What about suicide bombers?" is the equally terse assertion "But I don't want to get blown up."

In June 2016, the Canadian government passed Bill C-14 on medical assistance in dying, allowing for medically assisted suicide when ‘death has become reasonably foreseeable.’ While available for ill or physically disabled people at the end-of-life, medically assisted suicide is denied in cases where people are perceived to have a mental disability and whose suffering is strictly emotional/psychological, like suicidal people. I argue that this results in constructing two classes of suicidal subjects by considering physically disabled or ill people as legitimate subjects who should receive assistance in dying and suicidal people as illegitimate subjects who must be kept alive through what I call the ‘injunction to live’ and ‘somatechnologies of life’. Analysing discourses on suicide targeting lesbian, gay, bisexual, trans* and queer (LGBTQ) people in LGBTQ scholarship, I argue that, based on the silencing of suicidal subjects through the injunction to live, suicidal people constitute an oppressed group whose claims remain unintelligible within society, law, medical/psychiatric systems and LGBTQ scholarship. This essay calls for listening to suicidal people’s voices and developing an accountable response to their suffering and claims.

Keywords: Suicide; Medically assisted suicide; LGBTQ scholarship; Ableism/Sanism; Injunction to live; Stigmatisation


Baril, Alexandre (2017). “The Somatechnologies of Canada’s Medical Assistance in Dying Law: LGBTQ Discourses on Suicide and the Injunction to Live,” Special Issue: Sexuality in Canada, Somatechnics, 7 (2): 201-217.

Los suicidios de los esclavos en Brasil ponen en escena distintos sentidos y múltiples dinámicas culturales. A menudo pensada solo como forma de resistencia a su condición de servidumbre, la muerte voluntaria del esclavo muestra caras diversas cuando es interrogada desde varios puntos de vista. Este artículo pretende exponer el amplio y complejo repertorio de motivaciones atribuido a la auto-aniquilación dentro del grupo esclavo en los territorios brasileros en el siglo XIX, haciendo énfasis en que, si bien la condición de ser esclavo desencadenó a menudo el acto trágico, hubo también una gama variada de circunstancias que lo produjeron. El artículo se basa en una re-lectura fructífera de una interesante producción historiográfica brasilera al respecto, escrita a su vez, a partir de la prensa o de los registros policiales y que se centran en las provincias de Bahía y Sao Paulo y en las ciudades de Juiz de Fora y Recife. Palabras Clave: Esclavitud-Brasil-Siglo XIX-Suicidio-Homicidio De Sí Mismo RESUMEN The suicides of slaves in Brazil put on different directions and multiple cultural dynamics. Often, thought only as a form of resistance to their servitude condition, slave voluntary death shows different faces when questioned from several points of view. This article aims to show the wide and complex repertoire of motivations attributed to self-annihilation in the Brazilians slaves in the nineteenth century, emphasizing that while the condition of being a slave triggered often tragic act, there was also a wide range of circumstances that produced it. The article is based on a fruitful re-reading of an interesting Brazilian historiographic production about it, written in turn, from the press or police records and which focuses on the provinces of Bahia and Sao Paulo and cities of Juiz de Fora and Recife. ABSTRACT Servitude and Death Notes for the Study of Suicides Slaves in Brazil in 19th Century Notas para el estudio de los suicidios de esclavos en Brasil siglo XIX

THIS IS YOUR CUE: TIME TO TAKE ACTION
Call upon the community or general public, parents and youths, mental health professionals, physicians and nurses, educators, Facebook and other internet social media, religious groups, athletes, celebrities, secular and SBNR, school administrators, news media, Hollywood, academia, scientists, employers and employees, business owners and managers, private individuals and public officials, to join their talents, opportunities, and influence to support student mental health and end school shootings. Sharing this article is one way you can help https://www.academia.edu/35809557

Pandemi, yalnızlaşma, ekonomik çöküntü, işsizlik, örgütsüzlük, belirsizlik, geleceksizlik... Genç intiharları, kadın intiharları, işçi intiharları, işyeri intiharları, işsizlik intiharları... 2020 başından beri gittikçe kırılganlaşan varoluşumuzla zihnimizi, bedenimizi kemiren tecrübeler, endişeler, tanıklıklar... Çalışma acısı ve intiharlar gibi geniş, üzerinde düşünmesi ve konuşması zor toplumsal, siyasal, etik meseleye derinlemesine bir giriş yapıyor, Toplumsal Dayanışma için Psikologlar Derneği (TODAP) üyesi Baran Gürsel, İşçi Sağlığı ve İş Güvenliği (İSİG) Meclisi Sözcüsü Murat Çakır, İSİG Meclisi gönüllüsü ve Türk Tabipleri Birliği (TTB) Pandemi Çalışma Grubu üyesi Aslı Odman ile Plaza Eylem Platformu’ndan Eylem Akçay’ı dinliyoruz.

This book aims to address in a novel way some of the fundamental philosophical questions concerning suicide.  Focusing on four major authors of Western philosophy - Kant, Schopenhauer, Nietzsche, and Wittgenstein - their arguments in favour or against suicide are explained, contextualized, examined and critically assessed. Taken together, these four perspectives provide an illuminating overview of the philosophical arguments that can be used for or against one’s right to commit suicide. Intended both for specialists and those interested in understanding the many complexities underlying the philosophical debate on suicide, this book combines philosophical depth with exemplary clarity.

The article examines cultural conceptions of the possible afterlives of suicides in medieval (ca. 1200–1400) Iceland: whether those who committed suicide were expected to return as restless dead. It is suggested that suicide corpses were not regarded as inherently dangerous in medieval Iceland. According to the law, those who committed suicide would not be buried in the churchyard, but repentance before the actual moment of death could still make burial in the cemetery possible. The second chance allotted to self-killers raises the question of whether the burial method implied danger and contagion, or merely social exclusion. It is argued that suicide per se was not expected to make the corpse restless. People who were considered weak and powerless in life would not return after death, since posthumous restlessness required that the person had a strong will and motivation to come back. Consequently, in the case of suicides, possible posthumous restlessness depended on the person's character in life. People with strong will and special magical skills were anticipated to return, whereas other suicides remained passive and peaceful.

Fondé sur des théoriciens qui ont cherché à conceptualiser et à expliquer des questions touchant la perception de la mort et du suicide au sein des sociétés dites occidentales, comme Alvarez, Ariès, Durkheim, Marx, entre autres, ce travail cherche à établir une analyse critique de la nouvelle passionnelle Amor de Perdição (Amour de Perdition), de Camilo Castelo Branco, ayant pour finalité d’observer le chemin qui mène à la mort les trois personnages principaux: Teresa, Simão et Mariana. On constate que les personnages ont une trajectoire ascendante, en direction du salut ou du héroïsme, même quand cette fin résulte d’une mort-volontaire. L’acte de se tuer, qui apparaît dans le roman étudié comme un destin héroïque pour les personnages, n’était pas traité de la même manière par la société portugaise de l’époque, comme on peut vérifier en étudiant au préalable quelques périodiques du XIX ème siècle, comme la Revista Universal Lisbonense (Revue Universel de Lisbonne) et la Revista Contemporânea de Portugal e Brazil (Revue Contemporaine du Portugal et Brésil), où les annonces faisaient couramment référence aux suicides qui illustraient leurs pages comme «malheureux» ou «sales». À fin d’une meilleure contextualisation de la nouvelle dans le recueil de textes de Castelo Branco où la thématique abordée apparaît, cette dissertation proposera, enfin, une lecture comparative de la nouvelle A sereia (La sirène), du même auteur et actuellement peu connue du grand public, dans laquelle on peut souligner la présence de personnages qui dialoguent nettement avec ceux de l’oeuvre la plus connu de l’écrivant portugais.

BIOGRAFIA CULTURAL DEL PINTOR Y FOTOGRAFO MEXICANO RAMON SAGREDO CARREÑO, ESTUDIANTE DE LA ACADEMIA DE SAN CARLOS ENTRE LOS AÑOS DE 1852 Y 1862. TRABAJO DIVIDIDO EN TRES CAPITULOS. EN EL PRIMERO DE ELLOS ACLARO ALGUNOS DATOS SOBRE EL NACIMIENTO Y LA MUERTE DE SAGREDO, ADEMÁS DE UBICARLO EN SU BÁSICO CÍRCULO FAMILIAR, SU PRIMITIVO ESPACIO FÍSICO Y ENTORNO SOCIAL; EN EL CAPÍTULO DOS, SE RECREAN LAS CARACTERÍSTICAS ESENCIALES DE LA ACADEMIA DE SAN CARLOS Y DE LA ESCUELA PICTÓRICA A LA QUE ESTUVO ADSCRITO, SU VIDA COMO ACADÉMICO, EL FALLIDO INTENTO POR UNIRSE AL GRUPO DE PROFESORES DEL PLANTEL Y UNA RELACIÓN DESCRIPTIVA Y COMENTADA DE LA OBRA PLÁSTICA QUE REALIZÓ SIENDO ALUMNO DEL PLANTEL; EN EL TERCERO, SE DESCRIBE SU SALIDA DE LA ACADEMIA, LAS OBRAS QUE REALIZÓ FUERA DE ELLA, LA CARRERA QUE HIZO COMO FOTÓGRAFO Y FINALMENTE, LOS DETALLES Y LAS POSIBLES CAUSAS PSICOLÓGICAS, ECONÓMICAS Y SOCIALES EN TORNO A SU SUICIDIO. SAGREDO SE MATA POR LA TAPATIA MAURA OGAZON Y RUBIO, MUJER PROTOTIPO DEL LIBERALISMO ROMANTICISMO MEXICANO. SAGREDO, PESE A SU TRADICIONAL INVISIBILIDAD, ES PIEZA PARADIGMÁTICA PARA ENTENDER A CABALIDAD, NO SÓLO EL ARTE, SINO TAMBIÉN LA HISTORIA CULTURAL Y LA MENTALIDAD MEXICANA DE LA SEGUNDA MITAD DEL SIGLO XIX. LA OBRA, LA VIDA Y SOBRETODO LA MUERTE DE SAGREDO, NOS RECREAN EL REFINADO Y SOFISTICADO AMBIENTE INTELECTUAL QUE SE DESARROLLABA EN AQUELLAS EPOCAS FORMATIVAS DEL ESTADO MEXICANO.

O artigo lida com as
concepções morais dos Skilled
Veterans Corps, idosos que se
ofereceram para trabalhar nos
vazamentos do acidente nuclear de
Fukushima, ocorrido em 2011 na
sequência de um terremoto e de um
tsunami. Partindo de uma sociologia
durkheimiana, analisamos as ideias
expressas em declarações partindo
do conceito de suicídio. O resultado
da análise apontou para a emergência
de dois pilares na sua argumentação:
uma forte noção de comunidade e a
figura do antepassado protetor, as
quais remontam diretamente à
religião xintoísta. Assim, os veteranos
estão argumentando com o governo
de maneira secularizada, porém
partindo de bases morais religiosas
culturalizadas, algo que origina uma
crítica decolonial.

last update: 9 July 2015

How to use this bibliography
1. Suicide in western societies to the present day: bibliographies, comprehensive and epoch-spanning studies
2. Suicide in the Middle Ages
3. Suicide in early modern western societies (including European colonies)
4. Suicide in the modern period (Europe, European colonies and the fledgling United States)
5. Suicide in non-European countries and cultures

Thanks to Cheryl Petreman for her helpful comments.

""What does God say, Father,  for suicide?" On the relationship between cinematic art and historiographical analysis in Eric Till's Luther (2003) 

This paper sketches Luther's view on suicide and the treatment of suicides in early modern central Europe. Recent scholarship's findings are then confronted with the fictional filmic staging of Joseph Fiennes alias Luther, burying an infantile suicide. An icon figure of a contemporary protestant culture of remembrance, Eric Till's Luther reveals enduring and persistent confessional stereotypes as well as polemics by overwhelming the audience with emotions and simplistic caricatures. Furthermore, the article highlights remarkable ambivalences of this film's reception among theologians, historians and history students."

This talk, presented to the social work service of the Central Texas Veterans Health Care System, U.S. Department of Veterans Affairs, and delivered on 9/11/2015, maps the historical/cultural, moral/philosophical, and psychological terrain in which the phenomenon of suicide may be understood.

RESUMO Este artigo visa apresentar as influências na constituição da ideia de 2 Macabeus a respeito dos mártires e, principalmente, a respeito do suicídio de Razis, relatado em 2 Macabeus 14.37-46. De modo muito diferente dos casos de suicídio apresentados na Bíblia Hebraica, o suicídio de Razis se mostra como um caso de violência contra si que funciona como sacrifício expiatório pelo povo judeu, assumindo a ira de Deus e influenciando na libertação do povo judeu do domínio estrangeiro. Como será apresentado neste estudo, esta perspectiva tão particular é resultado não somente do desenvolvimento de uma teologia do martírio dentro do judaísmo, mas também da influência da cultura helenística, seja na percepção sobre o suicídio ou mesmo na construção da ideia da possibilidade de uma morte expiatório pelo bem do corpo social dos judeus.

Palavras-chave: Suicídio. 2 Macabeus. Mundo helenístico.

ABSTRACT This article aims to present the influences on the constitution of the idea of 2 Maccabees regarding the martyrs and the suicide of Razis, reported in 2 Maccabees 14.37-46. Very different from the cases of suicide in the Hebrew Bible, the suicide of Razis shows itself to be a case of violence against the self that functions as an atoning sacrifice for the Jewish people, taking the wrath of God and influencing for the liberation of the Jewish people from the foreign rule. As will be presented in this study, this particular perspective is the result not only of the development of a theology of martyrdom within Judaism but also of the influence of Hellenistic culture, whether in the perception of suicide or even in the construction of the idea of the possibility of a expiatory death for the good of the social body of the Jews.

«“Έγεινεν αυτόχειρ εις νέος, μη δυνάμενος να ανθέξη την αισχύνην…”. Αυτόχειρες στην Ερμούπολη του 19ου αιώνα», Γ΄ Διεθνές Κυκλαδολογικό Συνέδριο Οι Κυκλάδες στη διαχρονία: Χώροι – Άνθρωποι, Εταιρεία Κυκλαδικών Μελετών (Ερμούπολη, 25-29.5.2016).

The visual representations of suicide have a lengthy history in Western culture, within which selfannihilation is considered a taboo form of death. In the long reach of the established  traditions, the images of suicide have done more than simply illustrate the moral attitudes of their time. Through the versatility of existing templates and signs, images of suicide have posed as vehicles of ideological change; and, within inter-discursive mythologies, they have participated in cultural meaning-making processes around the conceptions of suicide, from the ethics of suicide to its agents, methods, and causes.

This article studies the representations of otherness in the suicide depictions of contemporary Anglo-American cinema, in connection to the Western artistic canon from its suicides obsidionaux in classical antiquity to the imagery of the prostitute in Victorian England. In his research Ron Brown (2001) has noted that the artistic canon of suicide reveals frequent overlaps between several constructions of otherness, from ethnicity to social class, madness, gender and deviant sexuality. Focusing particularly on the representations of gender and sexualities, the article studies the differentiations employed and enforced by the representations of egoistic suicide. I connect Anglo-American contemporary cinema to the continuum of meaning-making visual representations initiated in the artistic canon, and reflect on how characterisations of madness and projections of suicide upon states of otherness participate in the stigmatisation and ‘cultural tabooing’ of suicide. Drawing links to a quantitative research by Steven Stack and Barbara Bowman (2012), my qualitative, small-scale analysis of Anglo-American cinema reveals not only the endurance of many suicidal myths and gendered stereotypes in the cinematic representations, but also shows that these myths and stereotypes are utilised in the creation of victim tropes, which continue to posit suicide into feminity and effeminacy, and conflate sexual marginality with suicidality, having suicides appear, ultimately, in moral tales about sexual deviance.

In this regard, the author discusses the relationship between the tabooed death and the cultural representations that present suicide as ‘the other.’ By combining art history and visual cultural research with social anthropology and transgression theory, I contend that representative regimes of otherness both domesticate and stigmatise suicide. Forged in cultural representations of suicide, the link between ‘the other’ and ‘the low’ sanitises represented suicide, while sustaining social hierarchy and enforcing the symbolic order at the core of social order. As suicide defiles the spectacular ‘other,’ the link to otherness marks suicide with the stigma of taboo.

ΚΡΙΤΙΚΗ•ΤΕΥΧΟΣ #13 «Δεν αυτοκτονώ, με σκοτώνουν»: Περί αυτοκτονίας-Το «απονενοημένο διάβημα» και οι βιο-πολιτικές νοηματοδοτήσεις του Το έργο, εξαιρετικά καλογραμμένο, όχι απλά διατρέχει την ιστορία της αυτοκτονίας μέσα από τον βιοϊατρικό λόγο, αλλά θέτει και καίρια ερωτήματα· ερωτήματα τα οποία αφορούν την ίδια την έννοια της εξουσίας, του υποκειμένου και της δημοκρατίας στις (ύστερες) νεωτερικές δυτικοευρωπαϊκές κοινωνίες, θέτοντας πρώτιστα ως αναγκαιότητα την ιστορικοποίηση της αυτοκτονίας.

“It is difficult to judge in cases of uncertain self-killing.” The Discourse on Suicide in Forensic Medicine (1780–1850)

The aim of this article is to explore and contextualize the normative approach to suicide in the emerging discourse of forensic medicine between the last decades of the eighteenth century and the first half of the nineteenth century. Viewed through the lenses of processes, such as the medicalization and pathologization of “madness” beginning in the second half of the eighteenth century, which provided one of the most characteristic contexts of the discourse on suicide, the article examines how Hungarian authors and/or translators of textbooks, dissertations, and medical treatises aimed at partially challenging earlier views and methods of handling the problem of suicide. By focusing on three main themes, namely the increasingly valorized pathological knowledge used in judicial procedures, the sociocultural and communal contexts, and the semantic dimension of the discourse, the article also points out the contradictory nature of the discourse that partially contributed to the medicalization and decriminalization of suicide, but at the same time also perpetuated some of the most persistent prejudices and the ambivalence surrounding the act of intentionally taking one’s own life.

This article displays perspectives of a history of suicide in early modern military. Specific military criminal laws on suicide are analysed as well as the following questions: first, whether the treatment of corpses of soldier-suicides differed from non-soldier-suicides; second, if any specific motives for suicides among soldiers could be detected; third, if it is possible to quantify suicides among soldiers in premodern times.

Εάν ο κυρίαρχος λόγος στην Αρχαιότητα θεωρούσε την αυτοκτονία προνόμιο των λίγων (των φιλοσόφων και των αριστοκρατών) και όνειδος των πολλών, εάν ο κυρίαρχος λόγος από τον Μεσαίωνα και μέχρι τη νεωτερικότητα θεωρούσε την αυτοκτονία ασύγγνωστο αμάρτημα, σήμερα ο κυρίαρχος λόγος θεωρεί την αυτοκτονία ασθένεια και την ασθένεια τη μόνη ικανή και αναγκαία προϋπόθεση για (ιατρικώς υποβοηθούμενη) αυτοκτονία. Αυτό το βιοπολιτικό παράδοξο δεν μπορεί όχι μόνο να επιλυθεί, αλλά ούτε καν να κατανοηθεί, εάν δεν ιστορικοποιηθεί.
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Cheikh Zouède est un village localisé sur la côte ouest du Sinaï, entre Rafah (19 km au sud) et El' Arîche et quelques dizaines de kilomètres de Gaza (54 km au S.-O. de Gaza et 144 km de Jérusalem). Il est identifié avec Bitulion, une ville épiscopale au VIe siècle dont l'histoire remonte à l'époque sémitique avec quelques fondations. A l'époque ptolémaïque existe un bourg, Bytyl, témoigné par la céramique rhodienne (amphores estampillées).
La fouille de 1913 n'était qu'un dégagement rapide des vestiges archéologiques sans méthode au sens actuel du terme. La mosaïque figurative (4,75 x 3 m), très bien conservée, occupe la partie Est d'une grande pièce rectangulaire (7,25 x 6,60 m). A l'ouest de cette mosaïque est juxtaposé un panneau géométrique (1, 72 x 1,65 m). Ces deux mosaïques polychromes contrastent avec le sol monochrome en tesselles blanche.
Le visiteur se trouvait d'abord en face d'une longue inscription, le panneau central déroulé en deux registres figurait un thiase dionysiaque, enfin le dernier illustrait le mythe de Phèdre et d'Hippolyte accompagné au-dessus d'une inscription et couronné d'une autre.
L’auteur analyse trois inscriptions et trois images figurées du point de vue du vocabulaire utilises, de  l’iconographie ainsi que de l’iconologie en suivant leurs apparitions depuis la tragédie grecque jusqu’ à l’époque tardive.
Nous nous demandons si l'inscription contre le Mauvais Œil et l'Envie est placée intentionnellement près du mythe de Phèdre et d'Hippolyte. Il fait allusion aux conséquences destructrices d'un regard maléfique, malheur à celui qui tenterait d'entrer avec de semblables intentions. l'hypothèse nous semble défendable. Nous connaissons toute une série d'inscriptions exprimant l'idée : « Que l'on souhaite du bien ou du mal, il sera rendu au double ».
Dionysos et Héraclès sont associés dans les écrits théologiques de Julien. Le premier veille que la vie ait un sens et le deuxième est un dieu <<gardien>> et <<protecteur>> du monde. Ces caractéristiques attribuées à Dionysos et à Héraclès expliquent leur présence sur cette mosaïque.
Il serait tout à fait justifié de comparer le programme de la mosaïque de Cheikh Zouède avec celui de la villa gauloise de Vinon en Narbonnaise interprétée d'une façon excellente par Henri Lavagne. Nous voyons aussi quelques parallèles avec des inscriptions saluant le visiteur (HAIREI) et l’avertissant (KAISU) en même temps. C'est le cas de la maison de Dionysos à Néa Paphos qui a fait l’objet d’une très bonne étude de Ch. Kondelon. Les mosaïques du vestibule de la maison du Mauvais Œil ont également le pouvoir protecteur comme Doro Levi l’a justement expliqué.
Ce pavement du Sinaï d'une vaste propriété nous laisse penser que ses habitants devaient être hellénisées et profondément païens. Ils se servent de la mythologie pour décorer leur demeure et se protègent contre l'intrusion des forces maléfiques. Le propriétaire est un homme cultivé et le filokalos. Le choix des sujets mythologiques pour représenter des idées qui sont exprimées sur d'autres mosaïques d'une façon beaucoup moins sophistiquée témoigne de son goût raffiné. La date de l'exécution de la mosaïque reste discutable, malgré quelques analogies iconographiques et stylistiques suggérant plutôt la période entre les premières moitiés du IVe et du Ve siècles ( sur la datation et le style de la mosaïque cf. M. T. Olszewski, La mosaïque de style naïf de Cheikh Zouède au Sinaï , Archeologia (Warsaw) 53, 2002, pp. 45–61, pls III+VI).

sought to express their thoughts, desires, or emotions. They wanted to leave instructions, apologies, and explanations. Those direct communications helped inform us as to what motivated them to take their own lives. There are other forms of communication that also reveal much about motivations for suicide for note writers and for those who left no note. These communications are the actions of the dead. What they did and how they did it, in conjunction with their written words, create a clearer picture of modern suicide, despite its complexity. A motivation is what impels the person to commit suicide; a risk factor is a common denominator among those who commit suicide. Thus, financial difficulties may be a motivation; bankruptcy may be a risk factor. In the psychological, psychiatric, and sociological literature , motivation has been the biggest question for researchers hoping to explain suicide, while risk factors have been the focus of prevention and intervention. It is imperative to understand that these are relational, and that any suicide is a complex intertwining of both motivation and risk factors, as well as mental state. Two main reasons for committing suicide emerged from our data, with a vast majority—approximately 95%—doing so because of interpersonal relationships gone awry or because of a desire to escape something. While a few other motivations such as grief or failure appeared, these were uncommon. But there were other patterns that appeared across motiva-tional categories that related to behavior. We then wondered if effective intervention and prevention might depend on the patterns we found.