By Carlos Prado
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Additional info for Coping with Choices to Die
Eventually, both intentional and unintentional mimicry pass into unreflective habitual behavior, which comes to be simply the way the maturing children do things and, indirectly, the way they think. When the behavior reaches the stage of being habitual in the sense of being unthinking and automatic, when it has been internalized and assimilated, it is no longer self- or other-imposed but becomes what 14 15 Dewey 1988, 19. Dewey, John, 1930, Human Nature and Conduct: An Introduction to Social Psychology (edition with new introduction by Dewey), New York: The Modern Library Dewey 1930, 38.
Whatever their actual form, survivors’ misconstruals of their own feelings essentially preclude proper understanding and appreciation of electors’ reasoning and motivation for choosing to die. The basic problem here is that for affective reasons, survivors may rather easily fail to appreciate electors’ actual circumstances and so not adequately understand electors’ reasons and motivation for choosing to die. However they actually accomplish it, survivors may convince themselves that they understand electors’ circumstances better than electors themselves do, and thereby find cause to precipitously support or misguidedly oppose elective death.
W. Norton. Laying the Groundwork 11 to die, but because his king has died and the horseman believes that therefore he also must die in order to continue to serve his king in an afterlife. The horseman’s culturally determined worldview impedes, if it does not rule out, his understanding of self-killing as likely or even possibly self-annihilation. Instead the horseman sees ending his own life on the death of his king as necessary to meet his obligations because only by dying himself can he continue to serve his king.