Abstract · We imagine our death primarily in terms of our experience of the death of others, while we consider our own death as a future event, biologically constructed, de-located at the end of our optimally long lives. In contrast to our everyday conception of death, Heidegger believes that death is one of the possibilities of human existence. In his study, he expounds the existential concept of death as exclusively mundane, and seeks to show how it is rooted as a possibility of human existence. He does not discuss the possibilities of life after death, nor the suffering it entails, not even the possibility of living in it. Death, in Heideggerian terms, is to be understood as an appendage of life, the most elemental and ultimate witness of existence.

Abstract · All of our lives are marked by happy and sad events, joyful and happy years, as well as difficulties, crises, losses and bereavements. These latter, at whatever stage of our lives, leave deep scars on our souls. There is a middle period in our lives when we are faced with a particularly wide range of difficulties, worries, sorrows and the losses that go with them: the age of fifty. The age of change is experienced by a woman in a very different way from her male counterparts of a similar age. The article deals with the losses and coping strategies of this period, showing the actuality and evolution of the formation of a women's group, the crises and the ways of overcoming them.

Abstract · In our study, we explore the interpretations of death in both Logotherapy and Existential Analysis as formulated by Viktor E. Frankl, as well as in Existential Psychotherapy, a field closely associated with Irvin D. Yalom. Initially, we offer a brief overview of the theoretical underpinnings of these two therapeutic approaches, highlighting both the similarities and differences in the perspectives of Frankl and Yalom. We delve into their respective viewpoints on death, with a specific focus on the defense mechanisms employed to mitigate death anxiety, the ramifications of a lack of life's meaning, pathological manifestations concerning attitudes towards death, and suggested therapeutic interventions. We also draw attention to certain aspects of Frankl's and Yalom's work that pose philosophical challenges. In the concluding section of our paper, we discuss the interplay between relational (or couple) dynamics and the process of dying, grounded in the views of Frankl and Yalom. We also briefly touch upon various therapeutic strategies inspired by their work, such as the re-collection method and meaning-sensitization training.