Children's Understanding of Death: From Biological to by Victoria Talwar, Paul L. Harris, Michael Schleifer

By Victoria Talwar, Paul L. Harris, Michael Schleifer

For you to know how adults care for kid's questions about loss of life, we needs to learn how kids comprehend loss of life, in addition to the wider society's conceptions of dying, the tensions among organic and supernatural perspectives of demise, and theories on how young ones can be taught approximately dying. This selection of essays comprehensively examines kid's principles approximately loss of life, either organic and non secular. Written through experts from developmental psychology, pediatrics, philosophy, anthropology, and criminal stories, it bargains a really interdisciplinary method of the subject. the amount examines diverse conceptions of loss of life and their effect on kid's cognitive and emotional improvement and may be priceless for classes in developmental psychology, scientific psychology, and sure schooling classes, in addition to philosophy periods - specially in ethics and epistemology. This assortment should be of specific curiosity to researchers and practitioners in psychology, scientific staff, and educators - either mom and dad and academics

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Additional info for Children's Understanding of Death: From Biological to Religious Conceptions

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Various Â�studies indicate that these three concepts are progressively mastered between the ages of four and ten years (Keynon, 2001; Speece & Brent, 1992). Children’s developing knowledge about the organs of the body appears to play a key role in the acquisition of this biological understanding. Slaughter and her colleagues found that preschoolers who knew about the function of Â�hidden organs€ – such as the lungs or the heart€ – were better at Â�recognizing the Â�inevitability, irreversibility, and terminal impact of death (Slaughter, Jaakola,€& Carey, 1999).

Dualistic thinking about death is clearly widespread€ – it is found in Christian and non-Christian cultures, and it is found among adults as well as children. Nevertheless, we found no trace of dualistic thinking among young Vezo children, arguably because they are shielded from the life of the ancestors. Further collaboration between developmental psychologists and anthropologists is likely to help us understand both the frequency of dualistic thinking and its absence. Acknowledgments I thank Jesse Bering, Paul Bloom, Carl Johnson, and Michael Schleifer for very helpful discussion of this chapter, especially concerning the possible link between an early propensity toward dualism and the belief in an afterlife.

Thus, there was an overall tendency to say that most processes had stopped. Nevertheless, as in the earlier study, participants were sensitive to the story context. They were more likely to claim that processes had stopped in the context of the hospital story than in the context of the tomb story. In addition, they were more likely to claim that bodily processes had stopped as compared to mental processes. Recall that in Madrid older children were less likely than younger Â�children to claim that vital processes€– both bodily processes and Â�mental processes€ – had stopped at death.

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