Tag Archives: narrative self

Death, Afterlife, and Immortality of Bodies and Data

sanctriIn May of 2013 the journal The Information Society published a special issue called Death, Afterlife, and Immortality of Bodies and Data. I just discovered this, thanks to a post by the Centre for Medical Humanities (@mdiclhumanities). The post announced an upcoming research symposium on ” the digital mediation of dying, death, mourning and personal legacy.” The intent of the symposium: to discuss “how online connectivity is changing how, when and where we engage with death.” When I followed a link to the Death Online Research site, I found the special issue, plus a fairly substantial bibliography of publications on the subject of death online.

What follows are the abstracts from that special issue. Note that all content is behind a paywall, with the exception of the article Beyond the Grave: Facebook as a Site for the Expansion of Death and Mourning. I have added the emphasis that appears in the abstracts (out of consideration for those who have “only so much time”).


Introduction to the Special Issue on the Death, Afterlife, and Immortality of Bodies and Data

Connor Graham, Martin Gibbs & Lanfranco Aceti

This special issue poses questions concerning death, afterlife and immortality in the age of the Internet. It extends previous work by examining current and emerging practices of grieving and memorializing supported by new media. It suggests that people’s lives today are extended, prolonged, and ultimately transformed through the new circulations, repetitions, and recontextualizations on the Internet and other platforms. It also shows that publics are being formed and connected with in new ways, and new practices and rituals are emerging, as the traditional notions of the body are being challenged. We argue that these developments have implications for how people will be discovered and conceived of in the future. We consider possible extensions to the research presented here in terms of people, practices, and data. First, some sections of the population, in particular those who are the dying and populations in developing countries and the Global South, have largely been neglected to date. Second, practices such as (online) suicide and sacrilegious or profane behaviors remain largely uninvestigated. Third, the discussion of the management of the digital self after death has only begun. We conclude by posing further questions concerning the prospect of emerging cities of the dead.

Read more


The philosophical value of a no-self perspective

self-no-selfI went looking for interesting reading material on the Buddhist concept of no-self and found one that sounded promising: Self, No Self?: Perspectives from Analytical, Phenomenological, and Indian Traditions. When I started reading it, however, my first impression was that the subject matter was over my head. Within the first few pages I was looking up the definitions of soteriological and diachronic (a word I’ve repeatedly looked up (diachronically), maybe now for the last time). A book that assumes I’m familiar with the distinction between thetic and non-thetic awareness – interesting as that may be – suggests I should be more philosophically informed before proceeding.

My interest was piqued, however, by a suggestion in the introductory chapter that the narrative self (the self as the author and central character in one’s life-story) might be – in effect – a cop out. And that it is precisely the no-self philosophical view that allows us to see this. In fact, it appears that the no-self view occupies the rational high ground when it comes to conceptions of the self. Or so the editors of this collection of essays (Mark Siderits, Evan Thompson, and Dan Zahavi) would argue. So I decided to take it more slowly, try a little harder, and give the introductory chapter another read through.

No self vs the narrative self

I had recently read Kenneth Gergen’s An Invitation to Social Construction, which included a discussion of the narrative self. Gergen advocates using a social construction approach to practical life problems, including its use by practitioners of narrative therapy. Narrative therapists, he writes, should help people “escape the imprisoning grasp of the dominant discourses of the culture, to create an ‘insurrection’ against injurious but prevailing assumptions.” Read more