In confirmation, the author notes the difficulty of talking between adults and children about the simple fact of death, the transience of their life, like everyone else. And, today, if we expand this reasoning, we can add our inability to talk to the dying person about what lies ahead, just as we often hide the disease from the sick. Our society is doing everything possible to get rid of the inevitable, nurturing and developing powerful mechanisms of individual and social exclusion.

Elias, in this densely written essay, explores how the understanding and content of the meaning of life and death is being transformed in societies that increasingly emphasize individuality, individuality and individualization, rationalization, individual independence. Through increased life expectancy, a general predominance of appeasement, an emphasis on hygiene and provision of good medical conditions, guilt is masked, the refusal to address the problem is justified, collectively desirable ideas are promoted, and cover-ups are provided. censorship.

However, on the other hand, in addition to the social side and the point of view of the living and socially active, the issue is also considered from the point of view of the persons themselves who are threatened with death. The meaning of the loneliness and loneliness of the dying, but also the light with which the coming death illuminates their lives, concern for their bodily comforts, but also the difficulties of emotional or social communication with loved ones, even the person himself is afraid of death can cause the same suffering as physical pain and physical illness .

Elias directly or indirectly proposes to start talking about the event at all stages of his reasoning, to start studying it, researching it, discussing it publicly and privately. As harsh as it sounds, we’re all going to die one day, and if we push it away or don’t bring it to the fore, it’s likely time to tackle social distancing, isolation, emotional suppression. Before the dead, we do not need to stand seriously and silently, to censor our feelings, not to laugh and not to cry with our memories. They, too, were once living people in the social space, and that is how we remember them, just as they may remember us when we take their place.