Abstract
It is by now a well-rehearsed argument that, until quite recently, sociology has been almost exclusively concerned with matters of life rather than death. As the cessation of life itself, death was seen as at best peripheral and at worst irrelevant to the sociological enterprise. Yet death now, sociologically speaking, is ‘big business’, spanning a diversity of corporeal themes and socio-cultural issues from the existential dilemmas of the reflexive self (Mellor and Shilling 1993) to the ‘public invigilation of private grief’ (Walter et al. 1995), and from the ‘sequestration of experience’ (Giddens 1991) to the postmodern deconstruction of ‘immortality’ itself (Bauman 1992).
The bed, you must remember, is the symbol of life…There is nothing good except the bed, and are not some of our best moments spent in sleep?
(Guy de Maupassant, n.d.: 682)
The sleeper is never completely isolated within himself [sic], never totally a sleeper…never totally cut off from the intersubjective world… Sleep and waking, illness and health are not modalities of consciousness or will, but presuppose an ‘existential step’.
(Merleau-Ponty 1962: 162)
The notion that going to sleep is something natural is totally inaccurate.
(Mauss 1973: 80)
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Williams, S.J. (2001). Dormant Issues? Towards a Sociology of Sleep. In: Cunningham-Burley, S., Backett-Milburn, K. (eds) Exploring the Body. Palgrave Macmillan, London. https://doi.org/10.1057/9780230501966_8
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DOI: https://doi.org/10.1057/9780230501966_8
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