Pourquoi le deuil ? Une perspective évolutionniste
Death is a subject that fascinates all human societies, and probably always has. It has a thousand faces, from the cell to the human being. It is phylogenetically necessary for the adaptation of species to their environment. It can be random, regulated, or even programmed in multicellular communitie...
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| Formatua: | Article ou chapitre numérique |
| Hizkuntza: | Français |
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2025
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| Sarrera elektronikoa: | Accès Université d'Orléans et IFPM Accès Université d'Orléans et IFPM |
| Gaia: | Death is a subject that fascinates all human societies, and probably always has. It has a thousand faces, from the cell to the human being. It is phylogenetically necessary for the adaptation of species to their environment. It can be random, regulated, or even programmed in multicellular communities. It can mean a definitive break in the coherence of vital processes; or the cessation or suspension of vital functions; or an irreversible state, a permanent incapacity, the definitive disappearance of activity. But it can also be perceived as a continuity, as the passage from one life to another, or as the separation of body and soul. As a universal idea and primordial image in human history, it must correspond to an important archetype. As a final, irrefutable, and insurmountable event, it usually provokes a crisis or a radical change in the life of an individual. Why should this happen? What is the meaning of this reaction? What meaning can we give to the feelings of grief experienced after the death of a loved one? What is the meaning of this suffering, which is often associated with the physical death of a person, but also with the death of a relationship, of a perfect image—that of parents, for example? This article explores some of these questions in the light of evolution and evolutionary psychology. |
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